Bhāvanā-Sāra-Saṅgrahaḥ, Prātaḥ 62-64

अत्रान्तरे मधुरिका मिलिताथ पृष्टा ताभिर्जगाद मधुरं शृणुतैतदाल्यः ।

कस्यैचिदेव कृतये व्रजराज-वेश्म प्राप्ताद्य कौतुकमहो यदुषस्यपश्यम् ॥ ६२ ॥

atrāntare madhurikā militātha pṛṣṭā

tābhir jagāda madhuraṁ śṛṇutaitad ālyaḥ |

kasyaicid eva kṛtaye vrajarāja-veśma

prāptādya kautukam aho yad uṣasy apaśyam || 62 ||

     Meanwhile, the sakhī named Madhurikā arrived and everyone inquired about any news. She said sweetly, “O Sakhīs! Today, to complete some work, I went to the house of Nanda Mahārāja at daybreak. I saw something very curious there. Listen.” (Kṛṣṇa-Bhāvanāmṛtam 3.32)

पौर्णमासी भगवती सर्वसिद्धि-विधायिनी ।

काषायवसना गौरी काशकेशी दरायता ।

कृष्णं द्रष्टुमनास्तल्पादुदतिष्ठद्द्विजध्वनैः ॥ ६३ ॥

paurṇamāsī bhagavatī sarva-siddhi-vidhāyinī |

kāṣāya-vasanā gaurī kāśa-keśī darāyatā |

kṛṣṇaṁ draṣṭu-manās talpād udatiṣṭhad dvija-dhvanaiḥ || 63 ||

     “Eager to see Kṛṣṇa, Bhagavatī Paurṇamāsī, who can bless one with all success, rose from her bed with the singing of the birds. She wears a reddish garment, has a golden complexion, hair as white as a kāśa flower and a slightly tallish body.” (Rādhā-Kṛṣṇa-Gaṇoddeśa-Dīpikā 69) 

अथ प्रभाते कृतनित्यकृत्या प्रीत्याच्युतस्यातिविहस्तचित्ता ।

प्रेमेन्दुपूर्णा किल पौर्णमासी तूर्णं व्रजेन्द्रालयमाससाद ॥ ६४ ॥

atha prabhāte kṛta-nitya-kṛtyā

prītyācyutasyātivihasta-cittā |

premendu-pūrṇā kila paurṇamāsī

tūrṇaṁ vrajendrālayam āsasāda || 64 |

     “Paurṇamāsī, in whose heart prema always shines like the full moon, quickly finished her morning duties and hurried to Nanda Mahārāja’s house, eager to see her beloved Kṛṣṇa.” (Govinda-Līlāmṛtam 2.2)

Śrī Śrī Prema-Bhakti-Candrikā 31 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

পৃথক্ আবাস-যোগ,        দুঃখময় বিষয়-ভোগ,

ব্রজবাস গোবিন্দ-সেবন ।

কৃষ্ণকথা কৃষ্ণনাম,        সত্য সত্য রসধাম,

ব্রজজনের সঙ্গ অনুক্ষণ ॥ ৩১ ॥

pṛthak ābāsa-yoga,        duḥkhamaya biṣaya-bhoga,

braja-bāsa gobinda-sebana |

kṛṣṇa-kathā kṛṣṇa-nāma,        satya satya rasa-dhāma,

braja-janera saṅga anukṣaṇa || 31 ||

     Live in Vraja and worship Śrī Govinda. Residing anywhere else will only bring one the miseries of sense-enjoyment. Truly, the abode of rasa is where at all times Śrī Kṛṣṇa’s pastimes are discussed and Śrī Kṛṣṇa’s name is chanted in the association of the residents of Vraja.

Living in Vraja and Serving Govinda

     Sudhā-Kaṇikā-Vyākhyā: In this verse, Śrīla Ṭhākura Mahāśaya is describing the glories of living in Vraja and serving Śrī Govinda. pṛthak ābāsa-yoga, duḥkhamaya biṣaya-bhoga, braja-bāsa gobinda-sebana. If a person creates a dwelling place somewhere other than Vraja, meaning in the material world, miserable sense-enjoyment is the best he can get. Other than the transcendental Vrajadhāma, the entire world is an illusory display. Therefore, the sense objects in that place are also formed with illusory ingredients. If one tries to enjoy these sense objects, he continues to suffer the pain of birth, death and the three kinds of misery. He wanders from one kind of womb to another and endures the torment of hell. Therefore, the sādhaka is advised to live continuously in Vraja: kuryād vāsaṁ vraje sadā. Those who are unable to live in Vraja physically may get the same result by constantly living there in their minds, meaning they will be happily engaged in śrī-kṛṣṇa-bhajana. Still, living physically in Vraja is a primary practice for those dedicated sādhakas who desire prema. Building a home in the māyika world has been described as suffering the miseries of sense-enjoyment. Specifically, living in Vraja is one of the most powerful limbs of sādhana for obtaining prema. sādhu-saṅga, nāma-kīrtana, bhāgabata-śrabaṇa; mathurā-bāsa, śrī-mūrtir śraddhāya sebana. sakala sādhana-śreṣṭha ei pañca aṅga; kṛṣṇa-prema janmāya ei pāñcera alpa saṅga (CC. Mad. 22. 128-129). “Associating with sādhus, chanting the Holy Names, hearing Śrīmad-Bhāgavatam, living in Mathurā and serving the śrī-mūrti (deity form) with faith: these five limbs are the best of all sādhanas. Even a little contact with these five produces kṛṣṇa-prema.” durūhādbhuta-vīrye’smin śraddhā dūre’stu pañcake, yatra svalpo’pi sambandhaḥ sad-dhiyāṁ bhāva-janmane (BRS. 1.2.238). “These five limbs of bhajana are difficult to comprehend and possess astonishing power. Just a small amount of contact with them causes bhāva to quickly appear in the minds of those who are without offense, even without them having faith.” Showing compassion to the people of the world, the spiritual Vrajadhāma, the place of Śrī Kṛṣṇa’s eternal pastimes, has descended into this universe and remains here for all time. It is described in the Skanda-Purāṇa in this way: yā yathā bhuvi vartante puryo bhagavataḥ priyāḥ, tās tathā santi vaikuṇṭhe tat-tal-līlārtham ādṛtāḥ. “On earth, all the various abodes that are dear to Śrī Bhagavān are honored according to the particular moods of the respective līlās enacted there. These abodes are also present in Vaikuṇṭha.” The purport is that within the universe, there are fourteen worlds comprised of seven heavens and seven hells. Beyond that are eight layers of prakṛti, and beyond that is the Causal Ocean or the Virajā River.* Above that is Siddhaloka, the place of sāyujya-mukti, the effulgent, absolute brahma. Above Siddhaloka or muktiloka is Paravyoma, the boundless Vaikuṇṭha, where the respective dhāmas or abodes of the unlimited forms of Śrī Bhagavān exist. When a particular form of Bhagavān desires to manifest himself in the world to display his pastimes, he appears along with his dhāma and his companions. For this reason, the simultaneous existence of the dhāmas in both Vaikuṇṭha and on the earth has been described in the Skanda-Purāṇa. Śrī Kṛṣṇa is svayaṁ bhagavān, the cause of all causes. Similarly, his dhāma is also above all other spiritual abodes. By the influence of his inconceivable power, Śrī Vṛndāvana-dhāma, which exists above all others, is also present on earth. One dhāma exists simultaneously in both places. The following is written in Śrī Caitanya-Caritāmṛta Adi 5.14-21:

prakṛtira pāra–parabyoma-nāme dhāma |

kṛṣṇa-bigraha yaiche–bibhutvādi-guṇabān ||

sarba-ga, ananta, bibhu–baikuṇṭhādi dhāma |

kṛṣṇa, kṛṣṇa-abatārera tāhāñi biśrāma ||

tāhāra upari-bhāge–kṛṣṇaloka-khyāti |

dvārakā-mathurā-gokula–tribidhatve sthiti ||

sarbopari śrī-gokula–brajaloka-dhāma |

śrī-goloka, śvetadvīpa, bṛndābana nāma ||

sarba-ga, ananta, bibhu, kṛṣṇa-tanu-sama |

upary adho byāpiyāche–nāhika niyama ||

brahmāṇḍe prakāśa tāra kṛṣṇera icchāya |

ekai svarūpa tāra nāhi dui kāya ||

cintāmaṇi-bhūmi, kalpa-bṛkṣamaya bana |

carma-cakṣe dekhe tāre prapañcera sama ||

prema-netre dekhe tāra svarūpa-prakāśa |

gopa-gopī-saṅge yāṅhā kṛṣṇera bilāsa ||

     “Beyond the material nature (prakṛti) lies a dhāma called Paravyoma which, like the form of Śrī Kṛṣṇa, possesses qualities such as omnipotence and so on. The Vaikuṇṭha dhāmas existing in this spiritual sky are omnipresent, eternal and omnipotent, and are the abodes of Śrī Kṛṣṇa and his avatāras. In the upper part of this lies the realm known as Kṛṣṇaloka, which is divided into Dvārakā, Mathurā and Gokula. Above all lies Śrī Gokula, also known as Vrajadhāma, Śrī Goloka, Śvetadvīpa and Vṛndāvana. Like Śrī Kṛṣṇa’s body, it is omnipresent, eternal and omnipotent, and it extends above and below without limitation. It is manifested in the material world by Śrī Kṛṣṇa’s desire and is one with the original Gokula; they are not two different bodies. The land is made of cintāmaṇi (desire-yielding gems), the forests are full of kalpa-vṛkṣas (desire-yielding trees). Physical eyes see it as part of the ordinary world. Eyes of love see it as a manifestation of Śrī Kṛṣṇa’s form engaged in pastimes with the gopas and gopīs.”

     The transcendental Śrī Vrajadhāma has accepted the form of the phenomenal world for the benefit of the worldly people and is declared to be the visible manifestation of the dhāma. If not for this, the illusion-bound person would be unable to visit or reside in the holy dhāma. Having taken up residence in Śrī Vrajadhāma, a place abounding in stimulation for sādhana-bhajana, the sādhakas can soon be blessed with prema. Therefore, the most merciful transcendental Śrīdhāma has accepted the form of the māyika world and thus remains. Does any proficient sādhaka not desire to live in the great meeting place of sādhana and siddhi and be blessed with prema?

     While living in Vraja in the physical body, the sādhaka shall perform govinda-sevana or worship of Śrī Govinda: braja-bāsa gobinda-sebana. Though living in Vraja in bodily form, if one does not get the great fortune of śrī-govinda-bhajana, then one does not become happy. Śrīla Kavirāja Gosvāmipāda has written,

vṛndāvane kim athavā nija-mandire vā

kārāgṛhe kim athavā kanakāsane vā |

aindraṁ bhaje kim athavā narakaṁ bhajāmi

śrī-kṛṣṇa-sevanam ṛte na sukhaṁ kadāpi ||

     “Whether one resides in Śrī Vṛndāvana or in one’s own home, lives in a prison or is seated on a golden throne, attains the position of Indra or goes to hell, other than in śrī-kṛṣṇa-bhajana, there is no happiness anywhere.” Residence in Vraja is meant for leading a virtuous life engaged in śrī-govinda-bhajana. Vraja is the most sacred place for performing sādhana-bhajana or tasting vraja-rasa. Truly pitiable are those who, though residing in Vraja, continue their living their lives devoid of bhajana, like worldly-minded people engrossed in the happiness of eating and sleeping. Perhaps for unfortunate persons like them these great words were one day proclaimed from the bower of Vidyāpati, the poet of Mithilā: sindhu nikaṭe yadi kaṇṭha śukhāyaba, ko dūra karaba piyāsā? “If from an ocean of nectar one cannot allay his thirst, then where in the world can that thirst be quenched?”

     After ascertaining that Vrajadhāma is the ultimate place for tasting bhajana-rasa, he says, kṛṣṇa-kathā kṛṣṇa-nāma, satya satya rasa-dhāma, braja-janera saṅga anukṣaṇa. If one lives in Vṛndāvana, he will always engage in kṛṣṇa-kathā and kṛṣṇa-nāma in the association of the vrajavāsī-bhaktas. Vṛndāvana is the abode of rasa, the sweetest and most enjoyable, the greatest truth of all. If one hears about Śrī Kṛṣṇa’s sweet form, qualities, pastimes and so on, which are an elixer for the heart and ears, he will very quickly develop prema-bhakti or devotion to Śrī Kṛṣṇa’s lotus feet. In addition, if one hears these things in Vrajadhāma, Śrī Kṛṣṇa’s direct līlā-bhūmi, the place where his pastimes are most highly developed, that rasa-dhāma is realized in the most delicious way. Moreover, after settling in Vrajadhāma, the hearers of Śrī Kṛṣṇa’s līlā-kathā as expressed by the great souls consider it to be the ultimate delight. This is not possible anywhere else. Again, as a result of the constant association of the great devotees living in Vraja, the hearts and minds of the people receiving this saṅga are infused with humility, modesty, freedom from pride, virtuous behavior and other qualities, and they very quickly become fit for tasting rasa. 

     Śrī Kṛṣṇa and his name are identical; therefore endless rasa or enjoyment of Śrī Kṛṣṇa, the ocean of sweetness, lies hidden in his name. On the other hand, just as on a tongue polluted by bile, the sweetness of sugar-candy is not experienced, in the same way, in the mind polluted by ignorance or on a tongue polluted by aparādha, no enjoyment of śrī-kṛṣṇa-nāma is experienced. When the sādhaka performs śravaṇa, kīrtana and other forms of bhajana in the association of sādhus, śrī-kṛṣṇa-nāma gradually manifests himself in the sādhaka’s heart and mind and reveals his own sweetness according to the degree the sādhaka’s heart and mind have become pure or aparādhas have disappeared. By living in Vraja and associating with the bhaktas there, the sādhaka quickly rids himself of aparādhas and other obstacles and is blessed with a taste of Śrī Nāma’s rasa-mādhurī. In verse eight of his Upadeśāmṛta, Śrīmad Rūpa Gosvāmipāda has therefore explained the essential teachings of all the veda-śāstras and the mahājanas:

tan-nāma-rūpa-caritādi-sukīrtanānu-

smṛtyoḥ krameṇa rasanā-manasī niyojya |

tiṣṭhan vraje tad-anurāgi-janānugāmī

kālaṁ nayed akhilam ity upadeśa-sāram ||

     “Reside in Vraja and spend all your time faithfully following the kṛṣṇa-bhaktas there. Gradually engage your tongue and mind in enthusiastically celebrating and constantly remembering Śrī Kṛṣṇa’s name, form, qualities, pastimes and so on. This is the essence of all advice.”

*According to Vaiṣṇava doctrine, the Virajā is a river that the souls of the dead have to cross in order to reach Vaikuṇṭha, the blissful abode of Viṣṇu. (Samsad)

Bhāvanā-Sāra-Saṅgrahaḥ, Prātaḥ 59-61

विलास-चेष्टा सखि! केशिनाशिनो हलाहलाभा प्रदहन्ति मे मनः ।

कृन्तन्ति मर्माणि गुणा घुणा इव प्रेमा विकारी हृदि हृद्-व्रणो यथा ॥ ५९ ॥

vilāsa-ceṣṭā sakhi! keśi-nāśino halāhalābhā pradahanti me manaḥ |

kṛntanti marmāṇi guṇā ghuṇā iva premā vikārī hṛdi hṛd-vraṇo yathā || 59 ||

     “O sakhī, Keśināsī’s romantic gestures burn my mind like poison. His good qualities cut through my core like a wood mite destroys a tree. His love creates unbearable agitation in my heart, as though it has been somehow wounded.” (Alaṅkāra-Kaustubha 3.56)

नो विद्मः किमु गौरवं गुरुकुले कौलीन्यरक्षाविधौ

न श्रद्धा किमु दुर्जनोक्तिगरलज्वालासु किं नो भयम् ।

उद्वेगादनवस्थितं मम मनः कस्यापि मेघत्विषो

यूनः श्रोत्रगतैर्घुणैरिव गुणैरन्तः कृतं जर्जरम् ॥ ६० ॥

no vidmaḥ kim u gauravaṁ gurukule kaulīnya-rakṣā-vidhau

na śraddhā kim u durjanokti-garala-jvālāsu kiṁ no bhayam |

udvegād anavasthitaṁ mama manaḥ kasyāpi megha-tviṣo

yūnaḥ śrotra-gatair ghuṇair iva guṇair antaḥ kṛtaṁ jarjaram || 60 ||

     “Do you think I don’t know how important family is? Do you think I have no regard for my family’s honor, or I don’t fear the poison-like criticism of slanderous people? But what can I do? My mind is unsettled and full of anxiety, and when I hear of the wonderful qualities of that cloud-colored young man, it is as though an insect has entered my ear and now torments me!” (Alaṅkāra-Kaustubha 5.71)

राधे! यदास्य-सरसीरुह-गन्ध एवम् अन्धीकरोति कुलजा-कुलमालि! दूरात् ।

तन्मध्वतीव सुरसं सरसं पिबन्त्याश्चित्तभ्रमस्तव मदादिति नैव चित्रम् ॥ ६१ ॥

rādhe! yad-āsya-sarasī-ruha-gandha evam

andhīkaroti kulajā-kulam āli! dūrāt |

tan-madhv atīva surasaṁ sarasaṁ pibantyāś

citta-bhramas tava madād iti naiva citram || 61 ||

     After hearing Rādhā’s words, Śyāmalā replied, “My friend Rādhā! You’ve drunk too much of that sweet, juicy nectar from Kṛṣṇa’s lotus mouth, so it’s no wonder you’re bewildered. Even smelling the aroma of that lotus mouth from a distance can cause respectable girls to go blind!” (Kṛṣṇa-Bhāvanāmṛtam 3.31)

Śrī Śrī Prema-Bhakti-Candrikā 30 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

দেবলোক পিতৃলোক,        পায় তারা মহাসুখ,

সাধু সাধু বলে অনুক্ষণ ।

যুগল ভজন যারা,        প্রেমানন্দে ভাসে তারা,

তাহার নিছনি ত্রিভুবন ॥ ৩০ ॥

deba-loka pitṛ-loka,        pāya tārā mahāsukha,

sādhu sādhu bale anukṣaṇa |

yugala bhajana yārā,        premānande bhāse tārā,

tāhāra nichani tribhubana || 30 ||

     The gods and forefathers feel great happiness, saying ‘bravo, bravo’ at every moment. Those who perform yugala-bhajana float in the joy of love and are worshiped by the three worlds.

Yugala Bhajanānanda

     Sudhā-Kaṇikā-Vyākhyā: A bhakta who is devoted to Śrī Bhagavān and firm in single-minded bhajana is always absorbed in the service of his worshipable Lord; he never worships any other devatā. It has previously been discussed how doing that can cause damage to a devotee’s ananya-bhakti. Now, a question arises. We have heard that we must worship the forefathers and the devas in order to repay our debts to them. How do the bhaktas repay that debt? The forefathers are the cause of our getting this body, and through the gifts of rain and so on, the devas provide for the body's maintenance. For this reason, the procedures for their worship, meaning the offering of balls of rice and so on to the forefathers, and Vedic sacrifices and food to the devas, are seen in the śāstras. How do those who do not worship any other devatā and who have become single-mindedly devoted to Śrī Bhagavān’s sevā repay their debts to the forefathers and devas? In reply to this question he says, deba-loka pitṛ-loka, pāya tārā mahāsukha, sādhu sādhu bale anukṣaṇa. Just as by pouring water on the root of a tree, all the tree’s branches and twigs become completely satisfied or happy, in the same way, by the worship of Śrī Kṛṣṇa, whose form is the origin of all the devas and forefathers, all the deva-devīs and all the fathers and mothers become supremely happy. Therefore, kāma tyaji’ kṛṣṇa-bhaje śāstra-ājñā māni’, deba-ṛṣi-pitrādikera kabhu nahe ṛṇī (CC. Madhya 22.140). “One who gives up kāma and worships Śrī Kṛṣṇa following the injunctions of śāstra is never a debtor to the devas, ṛṣis, pitṛs and so on.” In Śrīmad-Bhāgavatam 11.5.41 Maharṣi Karabhājana said to King Nimi,

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan |

sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam ||

     “O king! One who gives up all kinds of duties and accepts completely the shelter of Śrī Mukunda, the guardian of those who take refuge in him, is no longer indebted to other devatās, ṛṣis, dependent family members, forefathers and so on. Therefore, he is also not their servant.” In the commentary on this verse, Śrīdhara Svāmī has written, bhaktasya vidhi-niṣedha-nivṛtteḥ kṛta-kṛtyatām āha devarṣīti. āptāḥ poṣyāḥ kuṭumbinaḥ itare devādayaḥ pañca-yajña-devatāḥ eteṣāṁ yathā abhakta ṛṇī ataeva teṣāṁ kiṅkaras tad-arthaṁ nityaṁ pañca-yajñādi-kartā...ayaṁ tu na tathā. ko’sau yaḥ sarva-bhāvena śrī-mukundaṁ śaraṇaṁ gataḥ. kartaṁ kṛtyaṁ parityajya. yad vā kartaṁ bhedaṁ parihṛtya. kṛtī-chedana ity asmāt. vāsudevaḥ sarvam iti buddhyety arthaḥ. “The bhakta’s accomplishment of spontaneously giving up rules and regulations is being described in this verse. The meaning of the word āptāḥ is ‘dependent people or family members.’ Other devas means ‘the five yajña-devatās.’ Ordinary people devoid of viṣṇu-bhakti are indebted to these devas and are therefore also their servants. For this reason, they daily perform the five kinds of yajñas. Those who have taken full shelter of Śrī Mukunda are not like that. How have they taken shelter? They have given up all kinds of auspicious and inauspicious acts or have given up differentiation, meaning they see everything as Śrī Vāsudeva.” Śrī Vāsudeva is the origin of everything. Just as by pouring water on the root of a tree, all branches and twigs are satisfied, if Śrī Vāsudeva is satisfied, all other devatās, forefathers, spirits and so on automatically receive a thousand times more joy than they would through themselves being worshiped. Therefore, if a Vaiṣṇava is born in their family, the forefathers dance in great joy in the abode of the dead. They think, “He shall be the liberator of my family.” nṛtyanti pitaraḥ sarve nṛtyanti ca pitāmahāḥ, mad-vaṁśe vaiṣṇavo jātaḥ sa me trātā bhaviṣyati. Feeling most favorable toward the bhaktas who perform śrī-kṛṣṇa-bhajana, all the devas continuously praise them profusely by saying “bravo, bravo!”

     Then Śrīla Ṭhākura Mahāśaya said, yugala bhajana yārā, premānande bhāse tārā, tāhāra nichani tribhubana. “Those who worship Śrī Rādhā-Kṛṣṇa float in the ocean of premānanda-rasa and are worshiped with great devotion by the inhabitants of the three worlds.” The statement tāhāra nichani tribhubana can be made clear by the logic of mañcāḥ krośantīti. If someone says that the platforms are making noise, it is understood to be the sounds of the people on the platforms, because platforms cannot create noise. In the same way, because it is impossible for the three worlds to perform worship, it is to be understood that the worship is done by the people of the three worlds (from Śrī Viśvanātha Cakravartipāda’s commentary). This worship of the Divine Couple is very mysterious and hidden within the Vedas. In this particular kali-yuga, Śrī Gaurāṅga Mahāprabhu has bestowed unprecedented mercy, and his ācāryas, who have taken shelter at his lotus feet, have practiced his teachings meticulously and introduced them to the world. The dual form of Śrī Śrī Rādhā-Mādhava is the utmost limit of para-tattva (spiritual truth) and sambandha-tattva (relational truth). After determining sambandha-tattva in his Tattva, Paramātma, Bhagavat and Śrī-Kṛṣṇa-Sandarbhas, Śrīmat Jīva Gosvāmipāda said, tad evaṁ sandarbha-catuṣṭayena sambandho vyākhyātaḥ. tasminn api sambandhe śrī-rādhā-mādhava-rūpeṇaiva prādurbhāvas tasya sambandhinaḥ paramaḥ prakarṣaḥ. tad-uktaṁ śrutyā ‘rādhayā mādhavo deva’ iti. etad artham eva vyatāniṣam imāḥ sarvā api paripāṭir iti pūrṇaḥ sambandhaḥ (Śrī-Kṛṣṇa-Sandarbhaḥ 189 Anuḥ). “In the four essays of the Śrī Bhāgavata-Sandarbha, the sambandha-tattva or upāsya-tattva (the doctrine concerning who is to be served or worshiped) has been explained. Śrī Bhagavān manifests sambandha-tattva in many forms. Among them, the highest perfection is present in the form of Śrī Rādhā-Mādhava. The reason for this is that Śrī Kṛṣṇa is svayaṁ bhagavān, the origin of all the Lord’s forms. Though being the most complete form of divinity in terms of aiśvarya, he is the direct embodiment of mādhurya. No other form of God has such sweet, reddish lips; such a gentle, charming smile; such a dewy, nectarous voice; such a soothing glance or gets such joy from the sound of his flute.* Moreover, in the presence of mādanākhya-mahābhāvavatī Śrī Rādhārāṇī, Śrī Kṛṣṇa, the ocean of mādhurya, surges and billows with giant waves! Therefore, śruti says, ‘With Rādhā, Mādhava is radiant.’ All these judgments and procedures have been established to proclaim the supreme excellence and attractiveness of Śrī Śrī Rādhā-Mādhava. Having ascertained that the combined form of Śrī Śrī Rādhā-Mādhava sporting in the bowers of Śrī Vṛndāvana is the highest expression of spiritual form and spiritual truth, I now conclude this discussion about sambandha or relationship.”

     Śrīla Ṭhākura Mahāśaya next says that those who perform yugala-bhajana float in the joy of love. According to the particular bhagavat-svarūpa assumed by Svayaṁ Bhagavān Śrī Kṛṣṇa, prema is manifest within the devotees of that form to the extent to which that form is a part (aṁśa) or part of a part (kalā) of the Lord. Because Svayaṁ Bhagavān Śrī Kṛṣṇa is the most complete form of God, prema also reaches its fullest manifestation in the bhaktas who have taken shelter of his lotus feet. Though abundant prema-rasa manifests in the bhaktas who are absorbed in the pure sweetness of Vraja through sakhya and vātsalya-rasas, prema in its most complete form is manifest in the sakhīs and mañjarīs of Śrī Śrī Rādhā-Mādhava, the highest expression of spiritual truth, the ocean of incomparable beauty and sweetness. The taste of prema-rasa that Śrī Rādhā’s kiṅkarī-mañjarīs get is the highest of all. In the yuga of Śrīman Mahāprabhu, this mañjarī-bhāva-sādhanā is the object to be attained for the Gauḍīya-Vaiṣṇavas who have taken shelter of his lotus feet. Therefore, Śrīla Ṭhākura Mahāśaya says that the sādhakas who perform yugala-bhajana in mañjarī-bhāva continuously float in the river of premānanda-rasa. Having bathed at the meeting place of the ocean of śyāma-rasa and the ocean of rādhā-prema, meaning having gone deep within the bowers of Vraja, they remain the most fortunate. Therefore, the inhabitants of the three worlds who always offer ārātrika to them also consider themselves as fortunate.

*Another translation could be, “or is so famous for the sound of his flute.”