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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Shikshashtaka > Sloka-Eight

Shloka Eight

Steadiness in perfection


ashlishya va pada ratam pinashtu mam

adarshanan marma-hatam karotu va

yatha tatha va vidadhatu lampato

mat-prana-nathas tu sa eva naparah


sah lampatah—that debauchee, who mixes with other women; padaratam mam—Me, (a maidservant) attached to the service of His lotus feet; ashlishya—let Him delight (Me) by a deep embrace; va pinashtu—or let Him crush (Me); va adarshanat—or by not being visible; marma hatam karotu—breaking (My) heart, let Him inflict anguish; yatha tatha va vidadhatu—or let Him do as HeHe likes, let Him even enjoy conjugal sports with other lovers; tu eva—nonetheless (he); mat prana nathah—the Lord of My life; aparah na—there is no one other than Him.




     "Let that debauchee (Krishna) delight this maidservant who is attached to the service of His lotus feet by tightly embracing Me. Or let Him trample Me, or break my heart by not being present before Me. He may do whatever He likes. Even if He sports with other lovers directly in front of Me, He is nonetheless, the Lord of My life. There is no one other than Him."


Shri Sanmodana Bhashyam


   In this verse we are acquainted with the mental condition of the jiva, upon attainment of the status of prema. "That crest jewel of debauchees may delight this maidservant who is attached to the service of His lotus feet by tightly embracing Me. Or He may trample Me, or break my heart by not being present before Me. He may do whatever He likes. Even if He sports with other lovers directly in front of me, HeJHe is nonetheless, the Lord of My life. There is no one other than Him." This characteristic of one-pointed devotion to Lord Krishna is also demonstrated in Shrimad Bhagavatam (11.29.34):


martyo yada tyakta-samasta-karma

niveditatma vicikirshito me

tadamritatvam pratipadyamano

mayatma-bhuyaya ca kalpate vai


     "When mortal beings abandon all fruitive activities and surrender themselves fully unto Me, I become desirous of bestowing some special benediction upon them. At that time, I give them the nectar of immortality and promote them to the status of My dear eternal associates."

  From this characteristic it is understood that in the stage of prema, Shri Krishna is the only life, wealth, and soul of the devotee. In that condition, the perfection of religion (param dharma) is fully exhibited in the form of the mutual attraction between the Lord and the devotee. In the Shrimad Bhagavatam (7.5.14), Shri Prahlada Maharaja has said:


yatha bhramyaty ayo brahman

svayam akarsha sannidhau

tatha me bhidyate cetash

cakra paner yadricchaya


  "Just as iron is automatically attracted toward a magnet, similarly, by the irresistible force of the Lord's willing potency (iccha shakti), my consciousness has become released from this mundane existence and forcibly attracted to the Lord, who carries the discus in His hand."


     This statement supports the idea that the mutual relationship between the infinitesimal living entity (anu chaitanya jiva) and the all pervading Lord Shri Krishna (vibhu chaitanya) is a natural and eternal function (svabhavika dharma). When the living entity becomes indifferent to the Lord, this natural function practically disappears. But when, by some great fortune, the nature of the living entity becomes cleansed and purified, this eternally established (purva-siddha) natural function of the jiva's relationship with Shri Krishna becomes manifest once again.     

  At such a time, the attraction of the living entity for the Lord is exactly like the attraction of clean iron for a magnet. Consequently, the sole purpose of religion is to reveal the eternally established (purva-siddha), natural function (svabhavika dharma) of the jiva's relationship with Krishna. Religion has no purpose other than this. Therefore, it should be understood that the pure living entity who is engaged in the devotional service of the Lord aiming at pure love of God is completely devoid of the desire for any other result.

 In Shrimad Bhagavatam (10.32.22), Krishna Himself has given support to this in the  following words:


na paraye 'ham niravadya-samyujam

svasadhu-krityam vivudhayushapi vah

ya mabhajan durjara-geha-shrinkhalah

samvrishcya tad vah pratiyatu sadhuna


     "My beloved gopis!  For My sake, you have broken the bonds of household life, which even great jnanis and yogis are unable to break. Your meeting with Me is completely pure and fautless. Although I possess an immortal body and eternal existence, it will not be possible for Me to repay your love, service, and renuncation, even if I endeavour for all eternity. I will remain in your debt birth after birth. You may liberate Me from this debt by your own gentle nature and by your love. Nonetheless, I will remain indebted to you."

     By this statement of the Lord it is proved that the true outcome of the devotee's love is that Krishna becomes pleased. In other words, the devotees have a complete absence of desire for their own happiness. They serve Krishna, offer their love to Him, and meet with Him. The sole purpose of whatever they do is to please Krishna.

  In reality, the agony spoken of in the verse by use of the words `marma hatam'—making me broken hearted by not being present before me—is not the cause of distress, but of supreme happiness. In order to substantiate this Shri Krishna declares in the Shrimad Bhagavatam (10.32.21):


evam mad-arthojjhita-loka-veda-svanam

hi vo mayy anuvrittaye 'balah

maya paroksham bhajata tirohitam masuyitum

marhatha tat priyam priyah


     "O beloved gopis! There is no doubt that for My sake, you abandoned social conventions, Vedic regulations, and even your family relationships. Even in such trying circumstances, your minds have not strayed even slightly. You have not been concerned for your own beauty or the happiness of your marital relationships; your minds have remained fixed on Me. Therefore, unknown to you, I concealed myself from you out of love. Therefore do not find fault with My love. You are all beloved to Me, and I am beloved to you."

  Another important point spoken of in this verse is that in the statement, `delighting me by Your embrace' there is not even a trace of desire for personal happiness. The purport of this statement is that the devotee simply wants to offer his love to Krishna, and to bring happiness to Him. Therefore this statement is very appealing. It is in complete conformity with the nature of prema and the conclusions of the scripture.


Significance of Shri Shikshashtaka as related through the life and experience of Shri Chaitanya Mahaprabhu


      The glory of this Shikshashtakam will now be summarized. What is the greatness of the transcendental love of Shrimati Radhika who is the personification of the internal potency (svarupa shakti)? What is the extraordinay sweetness of Lord Shri Krishna which She tastes through Her love? And what is the indescribable happiness which She experiences when She tastes the sweetness of Shri Krishna? The Supreme Absolute truth Shri Krishna, desiring to fulfill these three inner longings, assumes the form of Shri Krishna Chaitanya Mahaprabhu. Deeply absorbed in the mood of munificence (audarya), He eternally performs unlimited pastimes in Shri Navadvipa Dhama, which is situated in a special section of Vaikuntha named Goloka. There in the seat of His eternal transcendental pastimes (nitya lila pitha) He tastes these three sentiments.

  Shri Krishna Candra, united with the bodily complexion and sentiment of Shri Radha, appears in this universe only once in a day of Brahma in the form of Shri Chaitanya Mahaprabhu. He appeared just recently on the sacred banks of the Bhagirathi (Ganga) within the Nadia district of West Bengal, in Shri Navadvipa-Mayapura, which is non-different from Shri Vrindavana. He appeared in the year 1486 (1542 of the Indian calendar), on a sunday at dusk of the full moon night of the month of Phalguni (February-March) during a lunar eclipse. At that time, due to the lunar eclipse, the entire town vibrated the melodious sound of Hari Nama sankirtana.

     Lord Chaitanya's father's name was Pandita Shri Jagannatha Mishra, and His mother's name was Shrimati Shaci Devi. By His transcendental pastimes, enacted at different stages of life, He inundated the entire land of Gauda (Gauda Bhumi) with transcendental bliss. In childhood, He displayed His childlike mischievousness, and occassionally demonstrated astonishing superhuman pastimes. In boyhood, He was emersed in the pastimes of education and study. In youth, He was married according to the regulations of scripture and set an ideal example of how to execute the duties of householder life (grihastha dharma). It was at this time also that He began to discourse on the principles of bhakti.

     Thereafter, He travelled to Gaya, and accepted initiation into the ten-syllable Gopala mantra from Shri Ishvara Puri, who was the foremost mendicant of the Madhva sampradaya. By doing so, He instructed all living entities about their duty to take shelter of the lotus feet of a bonafide spiritual master, as it is indicated in the revealed scriptures. Returning from Gaya, He submerged all of Gauda Bhumi in the flow of the river of bhakti, by performing Shri aHHHari Nama sankirtana in the company of His devotees. At the age of twenty four, He abandoned householder life for good, and accepted the renounced order of life (sannyasa) from Shri Keshava Bharati, who was in the line of Shankara.

     Afterwards, on the pretext of going for pilgrimage, He spent six years travelling throughout Bengal, Orissa, South India, Maharashtra, Uttar Pradesh (Mathura, Vrindavana, Prayaga, Kashi), and Bihar (Kanhai Natashala, Raja Mahala). During His travels, He delighted millions of people by bestowing upon them love for the holy name. Everywhere He went, He propagated pure devotional service unto the Supreme Lord. He refuted various kinds of faulty doctrines held by dogmatists opposed to the principles of scripture. He clearly established His own doctrine which was based on the principle of acintya bhedabheda tattva (inconceivable oneness and difference), the essence of all conclusions of the four Vaishnava sampradayas.

  Thereafter, He remained in Shri Jagannatha Puri continuously for eighteen years. In order to fulfill His three inner longings, He tasted the nectar of prema in the company of His eternal associates. He sent His influential preachers of pure devotional service all over and, in this way, caused His pure doctrine to be propagated by them. Thus He submerged all of India in the flow of Krishna prema.

 In the meantime, He empowered the hearts of His eternal associates like Svarupa Damodara, Shri Raya Ramananda, Shri Prabodhananda Sarasvati, Shri Rupa, Shri Sanatana, Shri Raghunatha Dasa, Shri Gopala Bhatta, Shri Jiva, Kavi Karnapura, and others. He caused many jewels of transcendental literature to be composed by them, and thus gave nourishment to His own ideals.

     That very same Shri Gauranga Deva Himself composed the Shri Shikshashtaka, which is filled with all the conclusions regarding devotional service, and instructed it to persons of all different levels of qualification. He often tasted the nectarine essence of this Shikshashtaka in a secluded place in the company of His two most confidential associates, Shri Svarupa Damodara and Raya Ramananda. This description is found in Shri Chaitanya Caritamrita and other literatures.

  In this way, by His pastimes as an ideal devotional householder, the Supreme Personality of Godhead Shri Gauranga Deva instructed all householders devoted to the performance of their prescribed duties (svadharma) about the proper execution of family life. Likewise, by His pastimes as a sannyasi, He instructed all renunciants, showing them an ideal example of renunciation combined with the highest devotional sentiment. The glory of this Shikshashtaka is unlimited.


Benediction for the readers of Shri Shikshashtaka:


  Faithful persons who, with great devotion, read and study this Shikshashtaka, which emanated from the lotus mouth of Shri Gauranga Deva, will become infatuated with greed to taste the honey from the lotus feet of Shri Gaura Sundara. Moreover, they will be submerged in the reservoir of prema for Murari Shri Krishna Candra. Four hundred and one years after the appearance of Lord Gauranga, this commentary of Shri Sikshashtaka named Sanmodana Bhashya has been composed by me— Kedaranatha Bhaktivinoda.


Shrila Narayana Maharaja's concluding words to Shrila Bhaktivinoda's commentary


      For pure rasika Vaishnavas who taste madhura rasa, this Shikshashtaka is the essence of all the Vedas. Because it emanated from the lotus mouth of the Supreme Personality of Godhead, it is an essential truth (maha vakya). Therefore, all fortunate persons, making this Shikshashtaka a necklace with which to adorn their necks, should read, study, and worship it daily, as a matter of discipline.

  The greatly merciful eternal associate of Shri Shri Gauranga, Shrimad Saccidananda Bhaktivinoda Thakura composed the commentary of Shri Shikshashtaka known as Sanmodana Bhashya. Its Hindi translation is now concluded. ·


Shri Chaitanya Caritamrita (Antya Lila 20.48–52):


ami krishna-pada dasi, tenho rasa sukha-rashi,

alingiya kare atma-satha

kiva na dena darasana, na jane amara tanu mana,

tabu tenho mora prana-natha


sakhi he, suna mora manera-nishcaya

kiva anuraga kare, kiva duhkha diya mare,

mora praneshvara krishna anya naya


chadi anya nari-gana, mora vasha tanu mana,

mora saubhagya prakata kariya

ta 'sabare dena pida, ama sane kare krida,

sei nari-gane dekhaiya


kiva tenho lampata, shatha dhrishta sakapata,

anya nari-gana kare satha

more dite manah pida, mora age kare krida,

tabu tenho mora prana-natha


na gani apana duhkha, sabe vanchi tanra sukha,

tanra sukha amara tatparya

more yadi dile duhkha, tanra haila maha-sukha,

sei duhkha mora sukha-varya


     "Hey sakhi! I am a maidservant of the lotus feet of Shri Krishna. He is the ocean of the topmost happiness of transcendental rasa. He may delight Me by tightly embracing Me or trample Me beneath His feet. He may make Me happy by kindly appearing before Me or make Me broken hearted by disappearing from My sight. Even if He does not understand the sentiment (bhavana) of My body and mind, He is nonetheless the Lord of My life."

     "Hey sakhi!  I have taken a firm decision within My mind. Whether He loves Me or torments Me, He is the Lord of My life. Abandoning the other beautiful gopis, He may manifest My good fortune by coming under My control. By sporting with Me in front of them, He will bring about their distress. On the other hand being a wicked, impudent, and crafty debauchee, He may torment Me by frolicking with other gopis in My presence. Regardless of what He does, He is the Lord of My life. I am not the least bit concerned about My own distress. I always desire His happiness alone. The fundamental purpose of My life is simply to ensure that He remains happy in every way. If by giving Me distress, He is pleased, that distress becomes the supreme source of happiness for Me."


Shri Shikshashtakam: Song 8-in two parts (Gitavali)




bandhu-gana ! shunaha vacana mora

bhavete vibhora, thakiye jakhana,

dekha deya citta-cora


vicakshana kari, dekhite cahile,

haya ankhi-agocara

punah nahi dekhi, kandaye parana,

dukhera na thake ora


jagatera bandhu sei kabhu more laya satha

yatha tatha rakhu more amara se prana-natha


darshana-ananda dane, sukha deya mora prane,

bole more pranaya vacana

punah adarshana diya, dagdha kare mora hiya,

prane more mare prana-dhana


yahe tara sukha haya, sei sukha mama

nija sukhe duhkhe mora sarvadai sama


bhakativinoda, samyoga viyoga,

tanhe jane praneshvara

tara sukhe sukhi, sei prana-natha,

se kabhu na haya para


     "O dear sakhis! How shall I describe the sentiment of my heart? When I am overwhelmed with emotion (bhava), then I see that alluring person who has stolen my heart. But as soon as I return to full consciousness, I see that He has dissappeared. Even upon searching, He is not to be found anywhere. At that time there is no limit to my distress. My body begins to shake and tremble. My life air becomes restless and agitated."

     "Alas! Alas! What am I to do? He is the friend of the whole world. Whether He takes me with Him or not—however He may deal with me—He is the Lord of my life. He may delight me by presenting Himself before me, making me happy, and appeasing me by His words filled with affection. Or He may scorch my heart by keeping Himself invisible. He may do whatever gives Him pleasure. Even if He kills me by separation from Him, I will tolerate everything. Happiness and distress are all the same to me. My only concern is that He should remain happy. Whether in separation or in meeting, He is the exclusive Lord of the life of Bhaktivinoda, there is no other."




yoga-pithopari sthita, ashta-sakhi-suveshtita,

vrindaranye kadamba-kanane

radha saha bamshi-dhari, vishva-jana citta-hari,

prana mora tanhara carane


sakhi ajnamata kari domhara sevana

palya-dasi sada bhavi domhara carana


kabhu kripa kari, mama hasta dhari,

madhura vacana bole

tambula laiya, khaya dui jane,

mala laya kutuhale


adarshana haya kakhana ki chale

na dekhiya domhe hiya mora jvale


jekhane sekhane, thakuka dujane,

ami ta carana dasi

milane ananda, virahe yatana,

sakala samana basi


radha-krishna prana mora jivana marane

more rakhi mari sukhe thakuka dujane


bhakativinoda, ana nahi jane,

padi sakhi paya

radhikara gane, thakiya satata,

yugala-carana caya


     "Shri Nanda-nandana, who wields the flute and steals the hearts of the entire universe, is graciously seated on a jeweled throne with Shrimati Vrishabhanu-nandini, at the seat of Their transcendental pastimes (the yoga pitha), surrounded by the ashta sakhis in a kadamba forest of transcendental Vrindavana. The lotus feet of this divine couple are my life and soul. I have offered myself at Their lotus feet. I am a maidservant engaged in the service of Their lotus feet. Sometimes They take hold of my hands and, with sweet voices, They request tambula (betel) and then eat it. Sometimes with great wonder, They take a garland from me and wear it. While at other times, They disappear from me on some pretext."

     "O sakhi! Happiness is found wherever They are found. I am a maidservant of Their lotus feet. Bliss obtained in Their company and torture endured in Their separation are all the same to me. In life and in death—at all times—the divine couple, Radha and Krishna, are my very life. Bhaktivinoda knows no one else but Them. Falling at the lotus feet of Their dearmost sakhis, I beg for one thing alone: that they accept me into the personal group of Shrimati Radhika and engage me always in the service of the lotus feet of the divine couple."




     "I am a maidservant of the gopis who are always engaged in serving the lotus feet of Shri Krishna in varieties of different ways. He may embrace me, He may make me His very own, or He may break my heart by not being present before me. He is a debauchee (lampata) who is always engaged in seducing the young cowherd-wives (gopa-vadhu). He may do whatever pleases Him, yet He is the Lord of my life. There is no one other than Him. Shri Krishna is the independent Supreme person. Acting in accordance with His desire is my only religion. I have no interest separate from His, nor can I display any inclination for service that is contrary to His will."

  In the stage of perfection, the jiva is devoid of both bodily and mental material designations. At that time, he becomes a female companion of the gopis in aprakrita Vrindavana, the playground for the accomplishment of Krishna's own will (sva-iccha-vihara kshetra). There he is engaged in fulfilling the desires of Shri Krishna through spiritual (aprakrita) senses in his siddha deha (eternal spiritual body). This is the actual nature of prema bhakti.

   The jiva should never consider himself as the ashraya vigraha. The ashraya vigraha refers to the Lord's eternal associates who are naturally the receptacle of love for Shri Krishna and under whose guidance the aspiring devotees place themselves in order to awaken their spontaneous attraction toward the Lord. The ashraya vigraha here specifically refers to Shrimati Radhika. The devotee never considers himself to be identical with the ashraya vigraha, but always feels himself to be their follower and an aspirant for their mercy. When one considers himself as the ashraya vigraha then his worship becomes ahangrahopasana.

  Ahangrahopasana refers to a type of worship in which the devotee considers himself to be identical with the object of worship. The unadulterated condition of the pure jiva is to remain always under the guidance of the ashraya jatiya  (Shrimati Radhika and Her confidential associates). Although the jiva is dear to Shri Krishna, he is, by constitution and by the will of Krishna, the separated part and parcel of the Lord (vibhinnamsha).


Summary of Shri Shikshashtaka:


      In all eight shlokas of Shikshashtaka, the three subjects sambandha, abhidheya, and prayojana tattva have been explained through the medium of abhidheya. In the first shloka, the process (sadhana) of Shri Krishna sankirtana has been described in a general way. In the second shloka, the awareness of one's incompetence to execute this super-excellent form of sadhana is shown.  The third shloka teaches the method for chanting the holy name; the fourth shloka, the necessity of eliminating unfavorable desires (pratikula vancha) and deceit (kaitava) in the form of the aspiration for moksha; the fifth, knowledge of the jiva's original spiritual identity (svarupa jnana); the sixth, how one obtains one's good fortune in coming closer to Shri Krishna; the seventh, the mood of separation (vipralambha) in those who have acquired superior qualification; and the eighth, how to attain the ultimate perfection of one's cherished goal (sva-prayojana).

     In the first five shlokas, instructions on sambandha jnana have been given through the medium of abhidheya. In all eight shlokas, abhidheya tattva has been described. In the final three shlokas, instructions regarding prayojana, or the ultimate goal, are found. In the first five shlokas, the process of sadhana bhakti is described under the heading of abhidheya tattva, and in the next two shlokas, bhava bhakti. In the sixth to eighth shlokas, and particularly in the seventh and eighth shlokas, sadhya or in other words prema bhakti has been displayed.

  Presenting the following shloka composed by Shrila Vishvanatha Cakravarti Thakura, I offer my obeisances at the feet of all the readers:


aradhyo bhagavan vrajesha-tanayas-tad-dhama vrindavanam

ramya kacid-upasana vraja-vadhu-vargena ya kalpita

shrimad bhagavatam pramanam-amalam prema pumartho mahan

shri chaitanya mahaprabhor-matam-idam tatradaro nah parah


     "The Supreme Lord Vrajendra-nandana Shri Krishna and His transcendental abode Shri Vrindavana dhama are my worshipable objects. The most excellent method of worshipping Krishna is that adopted by the beautiful cowherd damsels (gopa-ramani), the young wives of Vraja (Vraja vadhu). Shrimad Bhagavatam is the flawless (nirmala) and most authoritative scripture (shabda-pramana), and Krishna prema is the fifth and highest achievement of human life beyond dharma, artha, kama and moksha. It is thus known as pancama-purushartha or parama-purushartha. This is the opinion of Shri Chaitanya Mahaprabhu. We have supreme regard for this conclusion. We have no inclination or respect for any other misleading opinions."


Shri Bhajana Rahasya Verses


  The following verse from Shrimad Bhagavatam (10.31.11) gives an example of the highly developed Krishna prema of the gopis. When Krishna was wandering about in the forest with bare feet chasing after the cows, the gopis felt tremendous anxiety thinking of the pain that Krishna might be experiencing and spoke as follows:


calasi yad-vrajaccarayan pashun nalina

sundaram natha te padam

shila-trinankuraih sidatiti nah kalilatam

manah kanta gacchati


     "Hey Natha (O Lord)! Hey Kanta (O Lover)!  When You set out from Vraja and head for the forest to graze the cows, our hearts become greatly anguished with the thought that Your feet, which are softer and more delicate than a lotus flower, will be pricked by jagged stones, spiked husks of grain, and by the rough grass, shoots, and thorns."

  When the gopis are unable to behold the lotus face of Shri Krishna which is encircled by curling locks of hair, they consider each and every moment to be like hundreds of yugas. (The exact words used here to express a moment are nimesha, which means the blinking of an eye, and truti, which is the time occupied in the integration of eighteen atomic particles or in other words 1/1687.5 of a second.) This is expressed in the following verse from Shrimad-Bhagavatam (10.31.15):


atati yad-bhavanahni kananam truti

yugayate tvamapashyatam

kutila-kuntalam shri-mukhanca te jada

udikshatam pakshma-krid-drisham


     "Hey Priya (Dear beloved)! When You go to the forest to herd the cows, we are unable to see You and thus even a single moment (truti) appears to us to be like an entire yuga. At the day's end, we are able to behold Your beautiful face encircled by curling locks of hair. Yet even at that time, the blinking of our eyes presents an obstruction in seeing You, which we are unable to tolerate for even a moment (nimesha). We then consider the creator of our eyelids to be a great fool."

  The following verse from Krishna-Karnamrita (12) is an example of the gopis' bhavocchvasa (a deep outburst of feeling instigated by their natural inborn bhava—see comment below) at the time of meeting with Krishna:





kim api vahatu cetah krishna padambujabhyam


     "Shri Krishna is the abode wherein Shrimati Radhika, who is the original source of all the lakshmis (nikhila-bhuvana-lakshmi), conducts Her eternal pastimes; His beauty steals the pride of the forest path which is decorated with rows of lotus flowers. He is expert at bestowing fearlessness upon the surrendered souls. May His lotus feet be ever manifest in our hearts initiating the flow of indescribable happiness."




  The term nikhila-bhuvana-lakshmi refers to Shrimati Radhika. It means that She is the original source of all lakshmis who are of three types: the lakshmis of Vaikuntha, the mahishis (queens) of Dvaraka, and the Vraja-devis. The term bhavocchvasa here refers to an outburst of feeling which expresses the bhava hidden in the hearts of the gopis. How does this occur?

The gopis were silent and Krishna was silent. They were feeling the mood of separation. The gopis were weeping and feeling very distressed at heart. But suddenly Krishna approached Shrimati Radhika from behind and clasped His hands in front of Her eyes. She knew it was Him by the touch of His hands, but She did not let on that She knew. She exclaimed, "Vishakha," and Krishna laughed trying to restrain Himself. Shrimati Radhika was feeling overjoyed. Then just to increase Krishna's mood, She said, "Yes I knew. You are Lalita."  Then Krishna could not check Himself anymore and He at once began to laugh very loudly. Then Shrimati Radhika said, "Oh You, You, You,You!"  After this They embraced.

This is an example of bhavocchvasa. Shrimati Radhika is always experiencing bhava within Her heart. But if any uddipana (external impetus which stimulates the bhava within the heart) comes and makes these moods come out from the heart so that everyone can see, it is called bhavocchvasa. This bhavocchvasa is so powerful that it cannot be checked by anything just as the flow of a swift moving river cannot be checked.


Shrila Narayana Maharaja's Concluding words to Shri Shikshashtakam


  Now in concluding, this translator, who aspires for the service of the lotus feet of Shri Radha, cites a verse from Shri Vishvanatha Cakravartti Thakura and humbly bows at the respected feet of the faithful readers.


aradhyo bhagavan vrajesha-tanayas-tad-dhama vrindavanam

ramya kacid-upasana vraja-vadhu-vargena ya kalpita

shrimad bhagavatam pramanam-amalam prema pumartho mahan

shri chaitanya mahaprabhor-matam-idam tatradaro nah parah


     "The Supreme Lord Vrajendra-nandana Shri Krishna and His transcendental abode Shri Vrindavana dhama are my worshipable objects. The most excellent method of worshipping Krishna is that adopted by the beautiful cowherd damsels (gopa-ramani), the young wives of Vraja (Vraja vadhu). Shrimad Bhagavatam is the flawless (nirmala) and most authoritative scripture (shabda-pramana), and Krishna prema is the fifth and highest achievement of human life beyond dharma, artha, kama and moksha. It is thus known as pancama-purushartha or parama-purushartha. This is the opinion of Shri Chaitanya Mahaprabhu. We have supreme regard for this conclusion. We have no inclination or respect for any other misleading opinions."