अथ भक्तनिष्ठामैश्वर्यज्ञानम् । ईश्वरोऽयमित्यनुसन्धाने सति हृत्कम्पाजनकसम्भ्रमेण स्वीयभावस्यातिशैथिल्यं यत्प्रतिपादयति तदैश्वर्यज्ञानम्, अत एव ‘युवां न नः सुतौ साक्षात्प्रधानपुरुषेश्वरौ’ इत्यादि वसुदेवोक्तेः, ‘सखेति मत्वा प्रसभं यदुक्तम्’ इत्यर्जुनोक्तेश्च । ईश्वरोऽयमित्यनुसन्धानेऽपि हृत्कम्पाजनकसम्भ्रमगन्धस्यानुद्गमात्स्वीयभावस्यातिस्थैर्यमेव यदुत्पादयति तन्माधुर्यज्ञानम्, यथा—‘वन्दिनस्तमुपदेवगणा ये वाद्यगीतबलिभिः परिवव्रुः । वत्सलो व्रजगवां यदगध्रो वन्द्यमानचरणः पथि वृद्धैः ॥’ इति च युगलगीतोक्तेः ।
atha bhakta-niṣṭhām aiśvarya-jñānam | īśvaro’yam ity anusandhāne sati hṛt-kampā-janaka-sambhrameṇa svīya-bhāvasyātiśaithilyaṁ yat pratipādayati tad aiśvarya-jñānam, ata eva ‘yuvāṁ na naḥ sutau sākṣāt pradhāna-puruṣeśvarau’ ity ādi vasudevokteḥ, ‘sakheti matvā prasabhaṁ yad uktam’ ity arjunokteś ca | īśvaro’yam ity anusandhāne’pi hṛt-kampā-janaka-sambhrama-gandhasyānudgamāt svīya-bhāvasyātisthairyam eva yad utpādayati tan mādhurya-jñānam, yathā—‘vandinas tam upadeva-gaṇā ye vādya-gīta-balibhiḥ parivavruḥ | vatsalo vraja-gavāṁ yad aga-dhro vandyamāna-caraṇaḥ pathi vṛddhaiḥ ||’ iti ca yugala-gītokteḥ |
(Rāga-vartma-candrikā: 2.5)
“Now, awareness of Godhood (Aiśvarya-jñāna) present in bhaktas [will be discussed]. That [awareness] which produces a great slackening of one’s own bhāva [for Kṛṣṇa] by means of reverential excitement (sambhrama) productive of trembling of the heart when the thought is present, ‘He is Īśvara,’ is [called] ‘awareness of Godhood’ (Aiśvarya-jñāna), thus in accord with the statement of Vasudeva [in SB 10.85.15], ‘You two are not our sons; you two are directly the Īśvaras of material existence (pradhāna) and [all] embodied beings (puruṣa),’ and the statement of Arjuna [in BG 11.41–42], ‘O Acyuta, I beg you, the Immeasureable, for forgiveness for what was importunately said by me out of inattention or because of uninhibited affection—‘Hey Kṛṣṇa! Hey Yādava! Hey Sakhā!’—considering you a friend and not knowing this greatness of yours, and for your not being honored [by me] while sporting, resting, sitting, and eating alone or in the presence of others for the sake of jesting.’ That [awareness] which causes only great steadiness of one’s own bhāva [for Kṛṣṇa] as a result of the non-production of [even] a trace of reverential excitement (sambhrama) productive of trembling of the heart even in the presence of the thought, ‘He is Īśvara,’ is [called] ‘awareness of sweetness’ (mādhurya-jñāna), as per the statement by the gopīs in the Yugala-gīta [in SB 10.35.21–22], ‘Praisers, who are minor devas, worship him all around with music, songs, and tributes; [he is] affectionate to the cows of Vraja since he is the lifter of the mountain [viz., Govardhana], and his feet are being worshiped by the elders [i.e., the devatās] along the path.’”