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5 / Pancama-yama Sadhana
Bhajana in the Afternoon
(Attachment to Krishna)
The characteristic of one who chants the holy name and his prayer as the eternal servant of Krishna are given in the Shikshashtaka (5):
ayi nanda-tanuja kinkaram
patitam mam vishame bhavambudhau
kripaya tava pada-pankaja-
sthita-dhuli-sadrisham vicintaya (1)
Oh, my Lord, O Krishna, son of Maharaja Nanda, I am Your eternal servant, but because of my own fruitive acts, I have fallen in this horrible ocean of nescience. Now please be causelessly merciful to me. Consider me a particle of dust at Your lotus feet.
I am Your eternal servant, but I forgot Your Lordship. Now I have fallen in the ocean of nescience and have been conditioned by the external energy. Be causelessly merciful to me by giving me a place with the particles of dust at Your lotus feet so that I may engage in the service of Your Lordship as Your eternal servant.
The stage of bhava is gradually attained by the mercy of Krishna and regular chanting of the holy names without offenses. In the Shrimad Bhagavatam (1.2.17-19) it is said:
shrinvatam sva-kathah krishnah
hridy antah stho hy abhadrani
vidhunoti suhrit satam
bhaktir bhavati naishthiki
kama-lobhadayash ca ye
ceta etair anaviddham
sthitam sattve prasidati (2)
Shri Krishna, the Personality of Godhead, who is the Paramatma (Supersoul) in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.
By regular attendance in classes on the Bhagavatam and by rendering service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.
As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire, and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.
Such a devotee prays for Krishna's mercy as stated in the Shrimad Bhagavatam (10.14.8):
tat te 'nukampam su-samikshamano
bhunjana evatma-kritam vipakam
hrid-vag vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak (3)
My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words, and body, is surely eligible for liberation, for it has become his rightful claim.
One who is situated in this condition attains supreme spiritual peace, as confirmed in the Shrimad Bhagavatam (11.2.43):
ity acyutanghrim bhajato 'nuvrittya
bhaktir viraktir bhagavat-prabodhah
bhavanti vai bhagavatasya rajams
tatah param shantim upaiti sakshat (4)
My dear King, the devotee who worships the lotus feet of the infallible Personality of Godhead with constant endeavor thus achieves unflinching devotion, detachment, and experienced knowledge of the Personality of Godhead. In this way the successful devotee of the Lord achieves supreme spiritual peace in the form of prema.
The nine types of bhakti are listed in the Shrimad Bhagavatam (7.5.23/24):
shravanam kirtanam vishnoh
arcanam vandanam dasyam
iti pumsarpita vishnau
bhaktish cen nava-lakshana
kriyeta bhagavaty addha
tan manye 'dhitam uttamam (5)
Prahlada Maharaja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia, and pastimes of Lord Vishnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)Śthese nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Krishna through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.
As the stage of bhava arises, attachment for service is spontaneous. The following prayer of Vritrasura is given in Shrimad Bhagavatam (6.11.24):
aham hare tava padaika-mula-
dasanudaso bhavitasmi bhuyah
manah smaretasu-pater gunams te
grinita vak karma karotu kayah (6)
O my Lord, O Supreme Personality of Godhead, will I again be able to serve Your eternal servants, who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship.
The living entity is the enjoyed and Krishna is the enjoyer. Therefore by regularly discharging devotional service, the hope for achieving the service of the ever-blissful Shri Radha gradually increases. At that time one's feelings for serving in the mood of the gopis manifests. The mood of the gopis is described in the Shrimad Bhagavatam (10.29.38):
tan nah prasida vrijinardana te 'nghri-mulam
prapta vishrijya vasatis tvad-upasanashah
taptatmanam purusha-bhushana dehi dasyam (7)
Therefore, O vanquisher of all distress, please show us mercy. To approach Your lotus feet we abandoned our families and homes, and we have no desire other than to serve You. Our hearts are burning with intense desires generated by Your beautiful smiling glances. O jewel among men, please make us Your maidservants.
The Shrimad Bhagavatam (10.29.39) tells how to take shelter of the perfect mood of the gopis:
vikshyalakavrita-mukham tava kundala-shri-
dattabhayam ca bhuja-danda-yugam vilokya
vakshah shriyaika-ramanam ca bhavama dasyah (8)
Seeing Your face encircled by curling locks of hair, Your cheeks beautified by earrings, Your lips full of nectar, Your smiling glance, Your two imposing arms, which take away our fear, and Your chest, which is the only source of pleasure for the goddess of fortune, we must become Your maidservants.
The superiority of parakiya-bhava in this stage is described in the Shrimad Bhagavatam (10.29.33):
kurvanti hi tvayi ratim kushalah sva atman
nitya-priye pati-sutadibhir arti-daih kim
tan nah prasida parameshvara ma sma chindya
asham dhritam tvayi cirad aravinda-netra (9)
Expert transcendentalists always direct their affection toward You because they recognize You as their true Self and eternal beloved. What use do we have for these husbands, children, and relatives of ours, who simply give us trouble? Therefore, O supreme controller, grant us Your mercy. O lotus-eyed one, please do not cut down our long-cherished hope to have Your association.
The necessity for taking shelter of the lotus feet of Shrimati Radharani is described in the Shri Sva-sankalpa-prakasha-stotra of the Stavavali in these words:
anaradhya radha-padambhoja renum
anashritya vrindatavim tat padankam
asambhasya-tad bhava-gambhira cittan
kutah shyama-sindho rasasyavagahah (10)
How is it possible to immerse oneself in the ocean of Shyama rasa (love for Krishna or the madhurya rasa) without worshiping the dust of the lotus feet of Shrimati Radharani, or without taking shelter of Vrindavana, which is decorated with Her footprints, or without serving Her devotees, whose grave hearts are always absorbed in love for Her?
The pride of Radha's maidservant is described in the following words:
abhimanam parityajya prakritavapur-adishu
shri krishna-kripaya gopi-dehe vraje vasamy aham
radhikanucari bhutva parakiya-rase sada
radha krishna vilaseshu paricaryam karomy aham (11)
After giving up the pride of falsely identifying the material body with the self, by the mercy of Krishna, I reside in Vraja as a gopi. As Radharani's maidservant, I always take pleasure serving Radha and Krishna in Their parakiya-rasa pastimes.
Giving up all other engagements for the service of the lotus feet of Shrimati Radharani is described in the Radha-rasa-sudha-nidhi (33):
durad apasya svajanan sukham-artha-kotim
sarveshu sadhana-vareshu ciram nirashah
varshantam eva sahajadbhuta-saukhya-dharam
shri radhika carana renum aham bhajami (12)
Abandoning attachment for family and friends, material pleasures, wealth, and all other spiritual paths, finding them distasteful, I take on my head and worship the dust of the lotus feet of Shri Radhika, which is a shower of wonderful, transcendental bliss.
A prayer to achieve the service of Radharani within the kunjas of Vrindavana is given in the Radha-rasa-sudha-nidhi (198):
ashasya dasyam vrishabhanu-jayas
tire samadhyasya ca bhanujayah
kada nu vrindavana kunja vithishv
aham nu radhe hy atithirbhaveyam (13)
O Radha, O Vrishabhanunandini, when, by Your mercy, will I stay on the banks of the Yamuna and wander on the paths within the groves of Vrindavana as I engage in Your service as a maidservant?
In the Radha-rasa-sudha-nidhi (259) there is the following prayer to be always engaged in seeking Krishna by the performance of sankirtana in the mood of Radha-dasya (as a maidservant):
dhyayantam shikhi-piccha-mauli-manisham tan nama-samkirtayan
nityam tac caranambujam paricaran tan-mantra-varyam japan
shri radha padasyam eva paramabhishtam hrida dharayan
karhi syam tad anugrahena paramadbhutanuragotsavah (14)
By always remembering Krishna, who wears a peacock feather in His mukut, by performing sankirtana and engaging in the service of His lotus feet, by chanting the best of mantras, and by remembering the most cherished service of the lotus feet of Radha within my heart, when will I relish the most amazing festival of attachment to Radha?
A prayer for attaining the service of Shrimati Radharani birth after birth is given in the Radha-rasa-sudha-nidhi (40):
kainkaryam eva mama janmani janmani syat (15)
May I attain the service of Vrishabhanunandini birth after birth. She is the personification of the essence of the transcendental mellows of divine sports. With a form of the most wonderful transcendental bliss, She is the supreme goddess of fortune. Her lotus feet are difficult to attain even for the demigods headed by Lord Brahma.
Searching Radhanatha (Krishna) while engaged in the service of Shrimati Radharani is described in the Radha-rasa-sudha-nidhi (142):
radha nama sudha rasam rasayitum jihvas tu me vihvala
padau tat padakankshita sucaratam vrinda-tavivithishu
tat karmaiva karah karotu hridayam tasyah padam dhyayatam
tad bhavotsavatah param bhavatu me tat prana nathe ratih (16)
May my tongue be overwhelmed by relishing the nectar of Radha's name, may my feet be engaged in wandering the paths of Vrindavana which are marked by Radha's footprints, may my hands be engaged in the loving service of Radharani, and may my mind be engaged in meditation on the lotus feet of Radha. By attaining the festival of ecstatic love for Radha, may I attain firm attachment for the lotus feet of Her beloved, Shri Krishna.
In Vilapa-kusumanjali (8) the lotus feet of Shri Radha are described as the ultimate goal of life. :
devi duhkha kula-sagarodare
duyamana mati durgatam janam
tvat kripa pravala naukayadbhutam
prapaya svapada-panka-jalayam (17)
O Goddess, please rescue this unfortunate person drowning in the ocean of unhappiness. Place me in the strong boat of Your mercy and carry me to the shore of Your lotus feet.
Exclusive affinity for achieving attachment for the service of Shri Radha is described in Vilapa-kusumanjali (16):
padabjayos tava vina vara-dasyam eva
nanyat kadapi samaye kila devi yace
sakhyaya te mama namo 'stu namo 'stu nityam
dasyaya te mama raso 'stu raso 'stu satyam (18)
O most beautifully resplendent Goddess! I shall never ask You for anything other than the service of Your lotus feet as a maidservant. Again and again I offer my obeisances from a distance to the desire of becoming Your sakhi (companion on an equal level). Again and again I desire to relish the sweet nectar of Your service as a maidservant.
A sincere solicitation in Radha-dasya is given in the Gandharva-samprarthanashtakam of the Stava-malâ:
hâ devi kâku-bhara-gadgadayâdya vâcâ
yâce nipatya bhuvi danda-vadudbhatârtih
asya prasâdamabudhasya janasya kritvâ
gândharvike tava gane gananâm vidhehi (19)
O Devi! In great distress I fall to the ground offering You obeisances and prayers with a voice choked with emotion. O Gândharvike! Please bestow Your mercy on this pauper and count me amongst Your own associates.
A prayer to achieve attachment for the service of Shrimati Râdhârâni, who attracts the mind of Shri Krishna, is given in the Râdhâ-rasa-sudhâ-nidhi (39):
venum karân nipatitam skhalitam shikhandam
bhrashtanca pita-vasanam vraja-râja-sunoh
tâm râdhikam paricarami kada rasena (20)
When will I delight in the service of Shrimati Radharani? Struck by the arrow of Her side-long glance Krishna faints, His flute falls from His hands, the peacock feathers on His head become loosened and His yellow scarf slips from His neck.
An introduction to the characteristics of one who has attained rati for Radha-dasya is given in the Shrimad Bhagavatam (11.6.46):
tava mayam jayema hi (21)
Simply by decorating ourselves with the garlands, fragrant oils, clothes and ornaments that You have already enjoyed, and simply by eating the remnants of Your meals, we, Your (maid) servants, will indeed conquer Your illusory energy.
An introduction to aparahna-lila (afternoon pastime) is given in the Govinda-lilamrita:
shri radham prapta-geham nija-ramana-krite klripta nanopaharam
susnatam ramya-vesham priya-mukha-kamalaloka-purna-pramodam
shri krishnam caivaparahne vrajam anucalitam dhenu-vriindair vayasyai
shri radhaloka-triptam pitri-mukha-militam matri-mrishtam smarami (22)
I remember Shrimati Radharani, who in the afternoon returns to Her home and prepares many sweets like amritakeli and karpurakeli for Her beloved Shri Krishna. After taking Her ablution and dressing in beautiful clothes and ornaments, She is filled with ecstasy seeing the lotus face of Her beloved Shri Krishna when He returns from the forest to the cowshed.
I also remember Shri Krishna, who is returning home in the afternoon to Nanda-grama along with His cows and cowherd boy friends. As they arrive on the path, He feels satisfied glancing at Shrimati Radharani. After meeting with Nanda and other elderly people, He is then bathed and dressed by Mother Yashoda.
O mind! Remember this pastime in ecstasy.
Thus ends the Pancama-yama Sadhana of the Shri Bhajana-rahasya.