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.”
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