Bhajana Rahasya – Chapter 8

Rātra-līlā – Prema-bhajana-sambhoga)
(Night Pastimes – Bhajana in Prema During Union)

(From Approx. 12:00 A.M – 3:30 A.M.)

TEXT 1
āśliṣya vā pāda-ratāṁ pinaṣṭu mām
adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampaṭo
mat-prāṇa-nāthas tu sa eva nāparaḥ

Kṛṣṇa may embrace me or He may trample this maidservant with His feet which she is so attached to. Again, He may make me broken-hearted by not being visible before me. He is a debauched person. Whatever He does to me, He and no other is the Lord of my life. (Śikṣāṣṭaka 8)

(Śrīla Kṛṣṇa Dāsa Kavirāja)
āmi kṛṣṇa-pada-dāsī, teṅho rasa-sukha-rāśi
āliṅgiyā kare ātma-sātha
kimvā nā deya daraśana, na jāne mora prāṇa-mana
tabu teṅho mora prāṇa-nātha

I am a maidservant at the feet of Kṛṣṇa and He is the aggregate of blissful rasa. He can embrace me and make me His, or He can choose not to give me His darśana. If so, I do not know what will happen to my mind or my very life itself. Yet He will still remain the Lord of my life. (Caitanya-caritāmṛta, Antya-līlā 20.48)

TEXT 2

The state of one who engages in bhajana who is situated in līlā:

martyo yadā tyakta-samasta-karmā
niveditātmā vicikīrṣito me
tadāmṛtatvaṁ pratipadyamāno
mayātma-bhūyāya ca kalpate vai.

When a mortal being abandons all actions and dedicates himself unto Me, and in doing so, at that time he is delivered from death and becomes eligible to associate with Me in service. (Śrīmad Bhāgavatam 11.29.34)

(Śrīla Bhaktivinoda Ṭhākura)
sarva-karma teyāgiyā, more ātmā nivediyā
yei kare āmāra sevana
amṛtatva dharma pāiyā, līlā madhye praveśiyā
āmā saha karaye ramaṇa

One who rejects all mundane activities, offers his very self to Me and renders service unto Me, achieves an eternal nature and enters into My pastimes, delighting in My association.

TEXT 3

Determination (niṣṭhā) is mentioned here:

na dharmaṁ nādharmaṁ śruti-gaṇa-niruktaṁ kila kuru
vraje rādhā-kṛṣṇa-pracura-paricaryām iha tanu
śacī-sūnuṁ nandīśvara-pati-sutatve guru-varaṁ
mukunda-preṣṭhatve smara param ajasraṁ nanu manaḥ

O mind, do not perform either dharma or adharma that is mentioned in the śruti. Instead, engage in intense service to Rādhā-Kṛṣṇa here in Vraja. Also, constantly remember the Son of Śacī who is the Son of the lord of Nandīśvara, and remember the guru who is most dear to Mukunda. (Manaḥ Śikṣā 

(Śrīla Bhaktivinoda Ṭhākura)
śruti-ukta dharmādharma, vidhi-ṣedha karmākarma
chāḍi bhaja rādhā-kṛṣṇa-pada
gaurāṅge śrī-kṛṣṇa-jāna, guru kṛṣṇa-preṣṭha māna
ei bhāva tomāra sampada

Abandon what the Vedas declare as dharma and adharma, the rules and regulations, and pious and impious deeds – worship the feet of Rādhā and Kṛṣṇa! Know that Gaurāṅga is Śrī Kṛṣṇa and that Śrī Guru is dear to Him. O mind! This mood is your true wealth.

TEXT 4

The mood of humility (dainya) is mentioned thus:

na premā śravaṇādi-bhaktir api vā yogo’thavā vaiṣṇavo
jñānaṁ vā śubha-karma vā kiyad aho saj-jātir apy asti vā
hīnārthādhika-sādhake tvayi tathāpy acchedya-mūlā satī
he gopī-jana-vallabha vyathayate hā hā mad-āśaiva mām

 I have no prema, nor do I follow the processes of hearing, chanting and other practices in bhakti. I do not follow the path of vaiṣṇava-yoga (meditating upon You), and I do not abide by the methods of jñāna or karma, nor do I possess a high birth in which to engage in any of these systems. Even though I am without any qualification whatsoever to achieve these, I have an unbreakable hope, O Beloved of the gopīs. But alas! Alas! That hope gives so much pain to me. (Bhakti-rasāmṛta-sindhu 1.3.35)

(Śrīla Bhaktivinoda Ṭhākura)
śravaṇādi-bhakti prema-bhakti-yoga-hīna
jñāna-yoga-karma-hīna saj-janma-vihīna
kāṅgālera nātha tumi rādhā-prāṇa-dhana
tomāra pade dṛḍha āśāya vyākulita mana

I lack bhakti and the practices of hearing, chanting etc. I am devoid of any connection to prema-bhakti. I am bereft of jñāna, yoga and karma, and do not have an auspicious birth. O wealth of Rādhā’s life! You are the Lord of the destitute, so I maintain a strong hope in Your feet, although it agitates my mind.

TEXT 5

One’s eternal identity (nitya-paricaya) is mentioned:

dukūlaṁ vibhrāṇam atha kuca-taṭe kañcuka-paṭaṁ
prasādaṁ svāminyāḥ sva-karatala-dattaṁ praṇayataḥ
sthitāṁ nityaṁ pārśve vividha-paricaryaika-caturāṁ
kiśorīm ātmānaṁ kim iha sukumārīṁ nu kalaye

When will I see myself as a tender young girl, wearing a dress and blouse that were previously worn by My mistress, given to me with love by Her own hands. I will constantly stand by Her side, skillfully performing various kinds of services. (Rādhā-rasa-sudhā-nidhi 53)

(Śrīla Bhaktivinoda Ṭhākura)
siddha-dehe gopī āmi śrī-rādhā-kiṅkarī
rādhā-prasādita vastra kañculikā paḍi
gṛhe pati parihari kiśorī vayase
rādhā-pada sevi kuñje rajanī-divase

In my perfected spiritual form, I am a gopī-maidservant of Śrī Rādhā, wearing a dress and blouse that are the remnants of Rādhā. Though I am a teenage girl, I have left my home and husband to serve the feet of Rādhā in Her forest bower, both day and night.

TEXT 6

The characteristics of the bhajana of one who has achieved bhāva are mentioned thus in Upadeśāmṛta:

tan-nāma-rūpa-caritādi-sukīrtanānu-
smṛtyoḥ krameṇa rasanā-manasī niyojya
tiṣṭhan vraje tad-anurāgi janānugāmī
kālaṁ nayed akhilam ity upadeśa-sāram

While residing in Vraja under the guidance of a resident of Vraja-dhāma, one should spend all their time engaging the mind and tongue in chanting the Holy Name and remembering the Lord’s divine form, qualities and pastimes. This is the essence of all instructions. (Upadeśāmṛta 8)

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇa-nāma-rūpa-guṇa-līlā-sukīrtana
anusmṛti-krame jihvā-manaḥ-saṁyojana
kuñje vāsa anurāgi-jana-dāsī hañā
aṣṭa-kāla bhaji līlā majiyā majiyā

 Chanting about Kṛṣṇa’s name, form, qualities, and pastimes, Gradually engaging the tongue and mind together in anusmṛti (constant remembrance), Residing in a kuñja as a maidservant filled with love, I will be thoroughly absorbed in worshiping Their līlā throughout the eight periods of the day and night.

TEXT 7

The method of bhajana is thus:

kṛṣṇaṁ smaran janaṁ cāsya preṣṭhaṁ nija-samīhitam
tat-tat-kathā-rataś cāsau kuryād vāsaṁ vraje sadā

Remembering Kṛṣṇa and one of His dear associates, who has a similar inclination as oneself, one should become attached to topics related to that and always reside in Vraja (Bhakti-rasāmṛta-sindhu 1.2.294)

(Śrīla Bhaktivinoda Ṭhākura)
smari kṛṣṇa nija kṛṣṇa-preṣṭha vraja-jana
kṛṣṇa-kathā-rata vraja-vāsa anukṣaṇa

I shall remember Kṛṣṇa and one of Kṛṣṇa’s dear associates in Vraja, and with love for kṛṣna-kathā, I will dwell in Vraja at every moment.

TEXT 8

The external conduct of such a devotee:

evaṁ-vrataḥ sva-priya-nāma-kīrtyā jātānurāgo druta-citta uccaiḥ
hasaty atho roditi rauti gāyaty unmāda-van nṛtyati loka-bāhyaḥ

For one who accepts such a vow, attachment develops for loudly chanting the Name of his beloved Lord and his heart melts. He laughs, weeps, shouts, howls, sings and dances madly without caring for anything external in this world. (Śrīmad Bhāgavatam 11.2.40)

(Śrīla Bhaktivinoda Ṭhākura)
ei vrate kṛṣṇa-nāma kīrtana kariyā
jāta-rāga dravac-citta hāsiyā kāṅdiyā
cītkāra kariyā gāi loka-bāhya tyaji
ei vyavahāre bhāi preme kṛṣṇa bhaji

By making this vow of chanting kṛṣṇa-nāma, divine love will develop , my love for Him will awaken and my mind will dissolve. I will laugh, cry, scream and sing, abandoning any worldly concern. O brother! In this way, I will worship Kṛṣṇa with prema.

TEXT 9

Such a devotee’s adherence to vraja-līlā are alluded to in this śloka spoken by Śrīman Mahāprabhu:

yaḥ kaumāra-haraḥ sa eva hi varas tā eva caitra-kṣapās
te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ
sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau
revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate

He who stole my heart during my youth is verily he who is here today as my lover. And these are the same nights in the month of Caitra, when the fragrant breezes from the kadamba grove are heavy with the scent of newly blos­soming jasmine. And I too am the same person – yet still my heart yearns for the dalliances of love that we enjoyed amidst the vetasī trees on the banks of the river Revā. (Caitanya-caritāmṛta, Madhya-līlā 13.121)

(Śrīla Bhaktivinoda Ṭhākura)
kaumāre bhajinu yāre se ebe vara
sei ta vasanta-niśi surabhi pravara
sei nīpa sei āmi saṁyoga tāhāi
tathāpi se revā taṭa sukha nāhi pāi

In my youth, I worshiped the one who is now my beloved. This is that same night in Spring which filled with a divine fragrance. This palm tree, myself and our union are all the same – yet I find no pleasure on the shore of the Revā.

TEXT 10

This is clarified in the following śloka composed by Śrī Rūpa:

priyaḥ so’yaṁ kṛṣṇaḥ sahacari kurukṣetra-militas
tathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham
tathāpy antaḥ-khelan-madhura-muralī-pañcama-juṣe
mano me kālindī-pulina-vipināya spṛhayati

My dear friend, this is the same beloved Kṛṣṇa meeting Me here at Kurukṣetra. I am also that same Rādhā, and we Both feel the same joy of union. And yet My mind yearns for the forest on the bank of the Kālindī where the fifth note of His flute sweetly plays within My heart. (Caitanya-caritāmṛta, Antya-līlā 1.79)

(Śrīla Bhaktivinoda Ṭhākura)
sei kṛṣṇa prāṇa-nātha kurukṣetre pāinu
sei rādhā āmi sei saṅgama lābhinu
tathāpi āmāra mana vaṁśī-dhvani-maya
kalindī-puline spṛhā kari atiśaya
vṛndāvana sama līlā līlā nāhi āra
vaikuṇṭhādye ei līlāra nāhi paracāra
vraje sei līlā tāhe viccheda sambhoga
dui-ta paramānanda sadā kara bhoga

 I found that Kṛṣṇa, the Lord of My life, in Kurukṣetra. I, Rādhā, have achieved union with Him. Yet, my mind still hankers intensely for the shores of the Yamunā which were permeated by the sound of the flute. There are no pastimes equal to the pastimes of Vṛndāvana. These līlās are not prevalent in Vaikuntha and other realms. In Vraja, these pastimes are characterized by separation and union, These two types of supreme bliss are eternally experienced.

TEXT 11

Rādhā-Kṛṣṇa’s sambhoga-līlā (pastimes of union) is described thus:

te tu sandarśanaṁ jalpaḥ sparśanaṁ vartma-rodhanam
rāsa-vṛndāvana-krīḍā-yamunādy-ambu-kelayaḥ
nau-khelā līlayā cauryaṁ ghaṭṭaḥ kuñjādi-līnatā
madhu-pānaṁ vadhū-veśa-dhṛtiḥ kapaṭa-suptatā
dyūta-krīḍā paṭākṛṣṭiś cumbāśleṣau nakhārpaṇam
bimbādhara-sudhā-pānaḥ samprayogādayo matāḥ

Seeing each other, speaking, touching, blocking each other’s path, the rāsa dance, sporting pastimes in Vṛndāvana, playing in the waters of the Yamunā and other lakes, boat pastimes, stealing from each other, the tax pastime, hiding in a kuñja, drinking intoxicating beverages, Kṛṣṇa dressing as a girl, pretending to be asleep, playing dice, pulling at each other’s clothing, kissing, embracing, scratching, tasting the nectar of each other’s lips and union. (Ujjvala-nīlamaṇi 15.222-224)

(Śrīla Bhaktivinoda Ṭhākura)
sandarśanaṁ jalpa sparśa vartma-nirodhana
rāsa vṛndāvana-krīḍā-yamunā-khelana
naukā-khelā puṣpa-curi ghaṭṭaḥ saṅgopana
madhu-pāna vadhū-veśa kapaṭa-svapana
dyūta-krīḍā vastra ṭānā suraṭa-vyāpara
bimbādhara-sudhā-pāna sambhoga prakāra

 Seeing one another, talking together, touching each other, blocking each other’s path, the rasa-dance, sporting in Vṛndāvana, playing in the Yamunā, playing on a boat, stealing flowers, hiding from one another, drinking nectar, Kṛṣṇa disguising Himself as a girl, feigning sleep, playing dice-games, tugging at one another’s clothes, acts of love, drinking the ambrosia of each other’s kisses, and union.

TEXT 12
sphuran-muktā-guñjā-maṇi-sumanasāṁ hāra-racane
mudendorlekhā me racayatu tathā śikṣaṇa-vidhiṁ
yathā taiḥ saṁkḷptair dayita-sarasī-madhya-sadane
sphuṭaṁ rādhā-kṛṣṇāv ayam api jano bhūṣayati tau

May Indulekhā joyfully teach me the process of making necklaces of shining pearls, guñjā berries, gems, and jasmine flowers. May this person decorate Rādhā-Kṛṣṇa with those ornaments in a dwelling that has manifest in the middle of Their favourite lake.  (Sva-saṅkalpa-prakāśa Stotra 9)

(Śrīla Bhaktivinoda Ṭhākura)
muktā-guñjā-maṇi-puṣpa-hāra-viracane
indulekhā guru kṛpā labhiba yatane
rādhā-kuṇḍa-ratna-maya mandire duṅhāre
bhūṣita kariba āmi sulalita-hāre

Crafting garlands made with pearls, guñjā, jewels and flowers, I will endeavour to attain the mercy of my teacher Indulekha. In a residence studded with gems at Rādhā-kuṇḍa, I will adorn the Divine Couple with these charming necklaces.

TEXT 13

In the early morning, the gopī’s song of separation should be read. In vipralambha-rasa, the Gopī-gītā should be recited.

tava kathāmṛtaṁ tapta-jīvanaṁ kavibhir īḍitaṁ kalmaṣāpaham
śravaṇa-maṅgalaṁ śrīmad-ātataṁ bhuvi gṛṇanti ye bhūridā janāḥ

Nectarean narrations about You are the very life of those who are suffering in this material world. They are glorified by the poets, they remove all impurities, bestow auspiciousness when heard, and possess all spiritual potency and beauty. Those who propagate them are the most munificent people in this world. (Śrīmad Bhāgavatam 10.31.9)

(Śrīla Bhaktivinoda Ṭhākura)
tava kathāmṛta kṛṣṇa jīvanera sukha
kavi-gaṇa gāya yāte yāya pāpa-duḥkha
śravaṇa-maṅgala saundarya-pūrita
sukṛta-janera mukhe nirantara gīta

Nectarean narrations about You, O Kṛṣna, bestow joy to life. Poets sing about them to remove the suffering stemming from pāpa. Being auspicious to the ears, and filled with beauty, they are constantly sung by the pious.

TEXT 14
calasi yad vrajāc cārayan paśūn nalina-sundaraṁ nātha te padam
śilatṛṇāṅkuraiḥ sīdatīti naḥ kalilatāṁ manaḥ kānta gacchati

O Lord, when You go to herd the cows, our minds are agitated thinking that Your feet, which are as beautiful as lotuses, will be hurt by sharp blades of grass and shoots, O beloved. (Śrīmad Bhāgavatam 10.31.11)

(Śrīla Bhaktivinoda Ṭhākura)
dhenu laye vraja hate yabe yāo vane
nalina-sundara tava kamala-caraṇe
śilāṅkure kaṣṭa habe manete vicāri
mahā-duḥkha pāi morā ohe citta-hāri

When You go and take the cows into the forest, my mind thinks how Your lotus feet, which are as beautiful as lotuses, will hurt due to the sharp shoots. O Citta-hari, O stealer of My mind! This thought gives me great sadness.

TEXT 15
aṭati yad bhavān ahni kānanaṁ truṭir yugāyate tvām apaśyatām
kuṭila-kuntalaṁ śrī-mukhaṁ ca te jaḍa udīkṣitāṁ pakṣma-kṛd dṛśām

When You go to the forest during the day, half a milisecond becomes like a yuga for those who cannot see You. For those of us who wish gaze upon Your beautiful face with its curling locks, the creator of eyelids is considered to be a fool. (Śrīmad Bhāgavatam 10.31.15)

(Śrīla Bhaktivinoda Ṭhākura)
pūrvāhne kānane tumi yāo go-cāraṇe
truṭi yuga-sama haya tava adarśane
kuṭila kuntala tava śrī-candra-vadana
darśane nimeṣa-dātā vidhira nindana

In the morning when You go to graze the cows in the forest, even a moment becomes the same as a yuga when we cannot see You. Staring at Your divine moon-like face surrounded by ringlets of dark hair, we curse the creator for giving us eyelids.

TEXT 16
yat te sujāta-caraṇāmbu-ruhaṁ staneṣu
bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu
tenāṭavīm aṭasi tad vyathate na kiṁ svit
kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ

 O dear one! With fear, we gently place Your soft lotus feet upon our rough breasts. You wander throughout the forest with them – did they get hurt by small stones etc? Our minds become agitated at the thought, because You are our very life! (Śrīmad Bhāgavatam 10.31.19)

(Śrīla Bhaktivinoda Ṭhākura)
tomāra caraṇāmbuja e karkaśa stane
sāvadhāna dhari sakhe kleśa-bhīta-mane
se pada-kamale vane kūrpādira duḥkha
haya pāche śaṅkā kari nāhi pāi sukha

O dear friend, I carefully hold Your lotus feet upon my hard breast, yet my troubled mind is afraid – I become sad at the thought of these lotus feet stepping on sharp stones in the forest, thus I find no solace.

TEXT 17

The ecstatic eruption (bhāvocchvāsa) from union with Kṛṣṇa is thus described in Kṛṣṇa Karṇāmṛta:

nikhila-bhuvana-lakṣmī-nitya-līlāspadābhyāṁ
kamala-vipina-vīthī-garva-sarvaṁ-kaṣābhyām
praṇamad-abhaya-dāna-prauḍhi-gāḍhādṛtābhyāṁ
kim api vahatu cetaḥ kṛṣṇa-pādāmbujābhyām

May my heart carry the bliss of the lotus feet of Kṛṣṇa which are the eternal abode of pastimes for the Goddess of fortune of all the worlds. They completely crush the pride of clusters of lotuses, and they grant the assurance of fearlessness unto those who worship them with exclusive attention. (Kṛṣṇa Karṇāmṛta 12)

(Śrīla Bhaktivinoda Ṭhākura)
nikhila bhuvana lakṣmī rādhikā sundarī
tāṅra nitya līlāspada parama mādhurī
kamala-vipina-garva kṣaya yāhe haya
praṇata abhaya-dāne prauḍha śakti-maya
hena kṛṣṇa-pāda-padma kṛṣṇa mama mana
apūrva utsava-rati karuka vahana

May my mind convey a matchless festival of love for Kṛṣṇa and His lotus feet. They are supremely sweet and the abode of pastimes for beautiful Rādhikā, the Goddess of fortune for all the worlds. They diminish the pride of a multitude of lotuses and are fully competent of bestowing fearlessness upon those that bow to them.

TEXT 18
taruṇāruṇa-karuṇāmaya-vipulāyata-nayanaṁ
kamalā-kuca-kalaśī-bhara-vipulīkṛta-pulakam
muralī-rava-taralīkṛta-muni-mānasa-nalinaṁ
mama khelatu mada-cetasi madhurādharam amṛtam

His wide eyes, which are full of compassion, are tinged with the reddish colour of the morning sun. The hairs of His body stand on end upon pressing the heavy pitcher-like breasts of Kamalā (Śrī Rādhā). The sound of His flute softens the lotus-like hearts of the munis. May the sweet nectar of His lips sport within my intoxicated heart. (Kṛṣṇa Karṇāmṛta 18)

(Śrīla Bhaktivinoda Ṭhākura)
taruṇa aruṇa yini, karuṇā-svarūpa maṇi
vipula nayana śobhe yāṅra
rādhā-kuca-dvaya bhara, preme deha gara-gara
vipula pulaka camatkāra
madhura muralī sane, muni-mana-padma-vane
taralita kare sarva-kṣaṇa
kṛṣṇera madhurādhara, parāmṛta-śaśadhara
citte mora karuka nartana

His large, beautiful eyes are tinted red like the rising sun and are the manifestation of a jewel full of compassion. His body shivers with prema at the touch of Rādhā’s large breasts, and the hairs of His body bristle with astonishment. With the sweet sound of His flute, the lotus-groves of the sage’s minds tremble at every moment. May the sweetness of Kṛṣṇa’s lips, which defeat the nectar of the moon, forever dance within my heart.

TEXT 19

The mānasa-sevā (service within the purified mind) of the practitioner of bhajana who has attained his perfected spiritual form in līlā is described thus:

mithaḥ prema-guṇotkīrtis tayor āsakti-kāritā
abhisāro dvayor eva sakhyāḥ kṛṣṇe samarpaṇam
narmāśvāsana-nepathyaṁ hṛdayodghāṭa-pāṭavam
chidra-saṁvṛtir etasyāḥ paty-ādeḥ parivañcanā
śikṣā saṅgamanaṁ kāle sevanaṁ vyajanādibhiḥ
tayor dvayor upālambhaḥ sandeśa-preṣaṇaṁ tathā
nāyikā-prāṇa-saṁrakṣā prayatnādyāḥ sakhī-kriyāḥ

 The activities of the sakhīs are as follows – glorifying the mutual love and attributes of the Divine Couple, creating attachment between them, arranging Their rendezvous, offering a sakhī to the Hero, joking with Them, encouraging Them, dressing Them, skilfully understanding Their heartfelt feelings, concealing the Heroine’s faults, deceiving their husbands and relatives, giving advice, arranging Their tryst at the proper time, serving Them with a fan etc, delivering messages between Them, and attempting to protect the Heroine’s life. (Ujjvala-nīlamaṇi 8.97-99)

(Śrīla Bhaktivinoda Ṭhākura)
rādhā-kṛṣṇa-guṇotkīrti āsakti-vardhana
abhisāra-dvaya kṛṣṇe rādhā-samarpaṇa
narmāśvāsa veśa-kārya hṛdaya-sandhāna
chidra-gupti gṛha-pati-gaṇera vañcana
śikṣā-dāna jala āra vyajana-sevana
ubhaya milana sandeśādi-ānayana
nāyikāra prāṇa-rakṣāya prayatna pradhāna
sakhī-sevā jāni yathā karaha vidhāna

 I understand the service-arrangement of the sakhīs to be as follows – praising the qualities of Rādhā-Kṛṣṇa, fostering attachment between Them, organising the meetings between Them, offering Rādhā to Kṛṣṇa, telling jokes, consoling Them, dressing Them, understanding Their hearts, hiding Rādhā’s defects, deluding their husbands, giving advice, rendering services such as fanning or offering drinking water, meeting with both of Them, bringing news, messages etc, and primarily endeavouring to protect the life of the Heroine.

TEXT 20
tāmbūlārpaṇa-pāda-mardana-payo-dānābhisārādibhir
vṛndāraṇya-maheśvarīṁ priyatayā yās toṣayanti priyāḥ
prāṇa-preṣṭha-sakhī-kulād api kilāsaṅkocitā bhūmikāḥ
kelī-bhūmiṣu rūpa-mañjarī-mukhās tā dāsikāḥ saṁśraye

 I take complete refuge in those maidservants headed by Rūpa Mañjarī. With love, they satisfy the great Queen of Vṛndāvana by offering Her tāmbūla, massaging Her feet, serving water, arranging for rendezvous with Kṛṣṇa etc. They have become even more dear to Rādhā than all the prāṇa-preṣṭha-sakhīs (those companions who are as dear as life itself), and she feels no hesitation with them in the places of Her amorous pastimes. (Vraja-vilāsa-stava 38)

(Śrīla Bhaktivinoda Ṭhākura)
tāmbūla arpaṇa duṅhāra caraṇa-mardana
payo-dāna abhisāra dāsī-sevā-dhana

The service-wealth of the maidservants includes offering tāmbūla, massaging the feet of Rādhā-Kṛṣṇa, giving Them drinking water and arranging for Their meetings.

TEXT 21

Sevābhimāna (identifying oneself as a servant) is described thus:

navyaṁ divyaṁ kāvyaṁ sva-kṛtam atulaṁ nāṭaka-kulaṁ
prahelī-gūḍhārthāḥ sakhi rucira-vīṇā-dhvani-gatīḥ
kadā snehollāsair lalita-lalitā-preraṇa-balāt
salajjaṁ gāndharvā sarasam asakṛc chikṣayati mām

O sakhī! Encouraged by the charming Lalitā, when will Gāndharvā (Śrī Rādhā) with shyness, affectionately and constantly teach me the divine new poems that She has composed Herself, Her unparalleled dramas, Her riddles with hidden meanings, and charming tunes on the vīṇā? (Sva-saṅkalpa-prakāśa Stotram 2)

(Śrīla Bhaktivinoda Ṭhākura)
svakṛta-nāṭaka āra navya kāvya tati
gūḍhārtha prahelī divya vīṇā-rava gati
lalitāra anurodhe snehollāse kare
sa-lajja gāndharvā more nibhṛte śikhābe

On Lalitā’s insistence, when will the shy Gāndharvā take me to a secluded place and with great affection, teach me the plays and new poems that she has written, Her riddles with hidden meanings, and divine tunes on Her vīṇā?

TEXT 22
kuhū-kaṇṭhī-kaṇṭhād-api kamala-kaṇṭhī mayi punar
viśākhā gānasyāpi ca rucira-śikṣā praṇayatu
yathāhaṁ tenaitat yuva-yugalam ullāsya sa-gaṇāl
labhe rāse tasmān maṇi-padaka-hārān iha muhuḥ

 I pray that Viśākhā, whose voice is sweeter than that of a cuckoo, will happily teach me how to sing – then by doing so during the rāsa-dance, I will bring joy to the Youthful Couple and Their associates, and I will constantly receive jewelled necklaces from Them. (Sva-saṅkalpa-prakāśa Stotram 5)

(Śrīla Bhaktivinoda Ṭhākura)
kūhu-kaṇṭha tiraṣkarī viśākhā sundarī
gāna-vidyā śikhāibe more kṛpā kari
sei gāne rādhā kṛṣṇe rāse ullasiba
maṇi-padakādi paritoṣika pāiba

Beautiful Viśākhā, whose voice defeats that of the cuckoo, will mercifully teach me the art of singing. I will delight Rādhā-Kṛṣna and Their associates and I will receive a jewelled necklace and other ornaments as a reward.

TEXT 23

The bliss of the rāsa-līlā is described in the Gīta Govinda:

viśveṣām anurañjanena janayann ānandam indīvara-
śreṇī-śyāmala-komalair upanayann aṅgair anaṅgotsavam
svacchandaṁ vraja-sundarībhir abhitaḥ praty-aṅgam āliṅgitaḥ
śṛṅgāraḥ sakhi mūrtimān iva madhau mugdho hariḥ krīḍati

O sakhī! Giving bliss to and satisfying all, inaugurating a festival of the god of love with His soft, dark limbs which resemble a cluster of blue lotuses, and spontaneously embraced on both sides by the beautiful women of Vraja, the enchanting Hari sports during the spring like the embodiment of amorous love. (Gīta Govinda 1.48)

(Śrī Vidyāpati Ṭhākura)
madhu ṛtu madhukara pāṅti
madhura kusuma madhu māti

madhura vṛndāvana mājha
madhura madhura rasa-rāja

madhura naṭinī-gaṇa saṅga
madhura madhura rasa-raṅga

sumadhura yantra rasāla
madhura madhura karatāla

madhura naṭana gati bhaṅga
madhura naṭanī naṭa raṅga

madhura madhura rasa-gāna
madhura vidyāpati bhāna

It is the spring season – the honeybees swarm around the sweet flowers intoxicated with honey. In the midst of sweet Vṛndāvana, is the sweet, sweet rasa-rāja, the Lord of sweet mellows. In the company of the sweet girls who are dancing, He enjoys sweet, sweet rasa pastimes. Such sweet musical instruments resound melodiously, and the sweet, sweet karatālas play. There is sweet dancing with graceful movements, and sweet, sweet songs laden with rasa. This is the sweet song of Vidyāpati.

TEXT 24

The pleasure of darśana (seeing Kṛṣṇa) is explained by Rāmānanda:

yadā yāto daivān madhu-ripur asau locana-pathaṁ
tadāsmākaṁ ceto madana-hatakenāhṛtam abhūt
punar yasminn eṣa kṣaṇam api dṛśor eti padavīṁ
vidhāsyāmas tasminn akhila-ghaṁikā ratna-khacitāḥ

By the will of providence, if Kṛṣṇa, the Enemy of Madhu, enters the pathway of My eyes, then My heart will be stolen by the wretched god of desire. When I do see Him again, I shall bedeck every such moment of time with jewels. (Jagannātha-vallabha Nāṭaka 3.11)

(Śrīla Kṛṣṇa Dāsa Kavirāja)
ye kāle vā svapane, dekhinu vaṁśī-vadane
sei-kāle āila dui vairī
ānanda āra madana, hari nila mora mana
dekhite nā pāinu netra bhari
punaḥ yadi kona kṣaṇe, karāya kṛṣṇa daraśana
tabe se ghaṭi kṣaṇa pala
diyā mālya candana, nānā ratna ābharaṇa
alaṅkṛta karimu sakala

At that time, or in a dream, when I saw Him playing His flute, then two enemies arrived – one was bliss and one was the god of love, and they stole My heart. Then I was not able to fully see Him. If at some time, I should see Kṛṣṇa again, then I will present to that moment, that second, that instant, garlands, sandalwood paste, various gems and ornaments. (Caitanya-caritāmṛta, Madhya-līlā 2.37-38)

TEXT 25

An introduction to the night pastimes:

tāv utkau labdha-saṅghau bahu-paricaraṇair vṛndayārādhyamānau
preṣṭhālībhir lasantau vipina-viharaṇair gāna-rāsādi-lāsyaiḥ
nānā-līlā-nitāntau praṇayi-sahacarī-vṛnda-saṁsevyamānau
rādhā-kṛṣṇau niśāyāṁ su-kusuma-śayane prāpta-nidrau smarāmi

I remember Rādhā and Kṛṣṇa who are both anxious to attain each other’s company.  They are adored by Vṛndā through many types of services and, looking most enchanting, They wander through the forest with their beloved companions, singing and dancing in rāsa. Spending the night in various pastimes, and served by Their girlfriends, They lie down on a bed of flowers and fall asleep. (Govinda Līlāmṛta 22.1)

(Śrīla Bhaktivinoda Ṭhākura)
vṛndā paricaryā pāñā, preṣṭhāli-gaṇere lañā
rādhā-kṛṣṇa rāsādika-līlā
gīta-lāsya kaila kata, sevā kailā sakhī yata
kusuma-śayyāya duṅhe śuilā
niśā-bhāge nidrā gela, sabe ānandita haila
sakhī-gaṇa parānande bhāse
e sukha śayana smari, bhaja mana rādhā hari
sei līlā praveśera āśe

After being attended upon by Vṛndā, Rādhā and Kṛṣṇa take Their companions to perform pastimes such as the rāsa-līlā. After so much singing and dancing, and being served by the sakhīs, They lie down upon a flower bed. As the night continues, They fall sleep and everyone becomes ecstatic, The sakhīs float in supreme bliss. O mind, remembering Their happy sleep, worship Rādhā and Hari with the hope of entering into that pastimes.

sādhanera saha aṣṭa-kāla līlā dhana
cintite cintite krame siddha-bhāvāpana

 By engaging in sādhana along with meditation upon that wealth which is the aṣṭa-kāla-līlā (eightfold daily pastimes), one eventually attains siddha-bhāva (one’s eternal intrinsic nature).

 svarūpa-siddhite vraje prakaṭāvasthāna
guṇa-maya gopī-dehe līlāra vitāna

 At the stage of svarūpa-siddhi, one receives a residence in the Vraja of this world, and in the body of a gopī made of material elements, one engages in pastimes.

kṛṣṇa-kṛpā-bale guṇa-maya vapu tyaji
aprakaṭa vraje gopī sālokyādi bhaji

 By the power of Kṛṣṇa’s mercy, one eventually abandons the modes of nature and attains the transcendental body of a gopī of Vraja, worshiping in the same abode as the Lord.

nitya-kāla śuddha-dehe rādhā-kṛṣṇa-sevā
sthūla-liṅga-saṅga-bodha āra pāya kebā

 For eternity, one serves Rādhā-Kṛṣṇa in a pure form. At such a stage, how could one consider having any connection with the gross or subtle bodies?

hare kṛṣṇa nāma gāne nitya mukta bhāve
pūrṇa premānanda lābha anāyāse pābe

In such a mood, one who is eternally liberated sings the Holy Names, ‘Hare Kṛṣṇa’ and effortlessly gains complete bliss in prema.

dekha bhāi sādhane siddhite eka-i bhāva
kabhu nāhi chāḍi nāma svakīya prabhāva

 Look brother! Whether at the stage of sādhana or at the stage of perfection, there is only one mood – one never abandons the Holy Name, understanding it’s inherent influence.

ataeva nāma gāo nāma kara sāra
āra kona sādhanera nā kara vicāra

Therefore, chant the Holy Name! Make the Name most essential to your life! Never consider any other type of sādhana.

iti śrī-bhajana-rahasya aṣṭama-yama-sādhanaṁ

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

Thus ends Śrī Bhajana Rahasya