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    The institution's main objective is to promote and spread the principles of Sanatana Dharma, the Hindu religion among the general public by publishing Gita, Ramayana, Upanishads, Puranas, Discourses of eminent Saints and other character-building books & magazines and marketing them at highly subsidised prices.   The institution strives for the betterment of life and the well-being of all. It aims to promote the art of living as propounded in the Gita for peace & happiness and the ultimate upliftment of mankind. The founder, Brahmalina Shri Jayadayalji Goyandka, was a staunch devotee and an exalted soul. He was much given to the Gita as the panacea for mankind's plight and began publishing it and other Hindu scriptures to spread good intent and good thought amongst all.
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  • Srimad Bhagvatham

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  • Maha Shiva RatriFebruary 27th, 2014
    आपके जीवन में शिव ही शिव हो
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    • Navaratri & Navadurga
      What is Navratri ? " Navratri " or "Navaratri " literally means "nine nights." Navratri is celebrated twice a year, once at the beginning of the New Samvatsar (Hindu New year) in Summers and again at the onset of winter. Navratri or Navratra are therefore known as Chaitra Navratra and Shaardeya Navratra on the basis of their occ […]
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    • The Goddess of Kudajaadri : Sri Mookambika
      The Legend JagatGuru Sri Adi shankara Acharaya & the Devi Sri Mookambika
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    • The Story of Mahabharatha
      The Mahabharatha, is the greatest, longest and one of the two major Sanskrit epics of ancient India, the other being the Ramayana. With more than 74,000 verses, plus long prose passages, or some 1.8 million words in total, it is one of the longest epic poems in the world. This wonderful Grantha (Sacred book) was composed by Bhagvan Sri Veda Vyasa (Krishna Dv […]
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      Mantra Diksha Blessing Like The Sun God, Like The Rainy Clouds , Like The Mother Earth  Blessing for All Mantra Dikshaa by vishwa Guru Param Pujya Sant Shri AsaramJi BapuJi
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      Solution to all problems from Param pujya Sant Shri Asaramji Bapu Wonder Cure to many diseases and health tips
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    • Shri Adi Shankaracharya’s Kanaka Dhara Stotram
      Bhagvan Shri Adi Sankara was one of the greatest saints of his time.He was born in a Brahmin family in Kerala. After brahmopadesa, as is usual during those times, Bramhmachari were asked to beg alms for his lunch. One day when little Adi Shankara went to a Brahmin house, the lady of the house was so poor that she did not have anything to give him. She search […]
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      The Srimad Devi Bhagavatam, also known as Devi Purana, was composed into 12 chapters, containing 18000 verses by the great Veda Vyasa. Though classified as an upa-purana it is the only purana Vedavyasa called "Maha Purana" meaning the great purana.
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      Sri Devi Mahathmyam is one of the most enduring and popular Hindu scriptures of all times, filled with the stories and the exploits of the Mother Goddess, as she assumes various forms and avatars, from time to time to vanquish evil and restore righteousness and goodness in the world. The seven hundred verses of Devi Mahathmyam form one of the cornerstones of […]
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    • Ramayan
      Om Namaha ShivayaEka Sloki RamayanAadau Rama thapo vananu gamanam, Hathwa mrugam kanchanam,Vaidehi haranam, jatayu maranam, Sugreeva sambhashanam,Bali nigrahanam, samudhra tharanam, Lanka pureem dahanam,Paschad Ravana Kumbha karna madanam, Ethat ithi Ramayanam Author -Shri C.RajaGopalachariRamayanaTo the north of the Ganga was the great kingdom Kosala, made […]
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    • Uttar Ramayan
      "Namo nama Shri Guru padukabhyam"Shri Ram's Rajya Abhiskek01-02Hanumanji is blessed by Sita Mata with the honor to be Shri Ram's devotee always.Brahma sends Narad to Valmiki.01-03Story of Garuda & KakbhushandiGarud goes to Lord Shiva to know about Shri Ram and then goes to meet Bhushandi - the CrowBhushandi - the Crow narrates Shri Ra […]
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    • Ramayan Series Page 7
      "Namo nama Shri Guru padukabhyam"Episode 61:Ravan sends his men to Kumbhakaran's palace to wake him up from his deep sleep. They take mountains of food for him and try to awaken him with their shouts, drums and trumpets. At last, Kumbhakaran gets up and has his meal. He is told about the war and the humiliation Ravan is suffering. Ravan goes t […]
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    • VED STUTI
      "Namo nama Shri Guru padukabhyam"VED STUTIUttarkaand – Doha 13 CHHANDJai sagun nirgun roop roop anoop bhoop siromaney | Daskandharaadi prachand nisichar prabal khal bhuj bala haney || Avataar nar sansaar bhaar bibhanji daarun dukh dahey | Jai pranatpaal dayaal prabhu sanjukt sakti namaamahey || Tav bisham maayaa bas suraasur naag nar aga jaga harey […]
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    • Ramayan Series Page 6
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 51:Ravan discusses the matter with his courtiers and sends Sukh to seduce Sugriv from his loyalty to Shri Ram. Sukh meets Sugriv and says: "You are a king and Ravan is another. Earn his friendship instead of risking your life for helping a disinherited prince." Sugriv sends him back, saying […]
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    • Ramayan Series Page 5
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 41:Lakshman enters Kishikindha in a fury. Angad goes and informs Hanuman who requests Tara to go and allay Lakshman's wrath. Tara is able to take away the edge of Lakshman's anger and Hanuman tells Lakshman that Sugriv has already issued orders for mobilising the warriors. Sugriv apologizes […]
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    • Ramayan Series Page 4
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 31: Ravan decides to kidnap Sita Mareech reluctantly becomes golden deer Shri Ram, at Sitas behest, goes after the deer 31.131.231.331.4Episode 32: Mareech mimics Shri Rams voice & calls Lakshman Sita compels Lakshman to go Ravan kidnaps Sita .Shri Ram & Lakshman are upset32.132.232.332.4Epis […]
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    • Uttar Ramayan Last Part
      "Namo nama Shri Guru padukabhyam"Valmiki advises her to give up attachment which binds mortals to Earth. King Janak visits Ayodhya.02-11King Janak's conversation with Shri Ram. He shows Ram the letter Sita left him and tells Ram that he is proud to have a daughter like Sita.02-12Janak asks Ram to visit Mithila because Devi Sunayana is unwell.G […]
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    • Sri Hanuman Aarti
      "Namo nama Shri Guru padukabhyam"Aartii ki Hanumana lalaa kiiAartii ki Hanumana lalaa kii, dushta-dalana Ragunatha kalaa kee.Jaakay bala se giriwara kaapay, roga dosha jaakay nikata na jhaakee.Anjani putra mahaa bala daayee, santana kay prabhu sadaa sahaayee.Dai biiraa Ragunaatha pataayee, Lankaa jaari siiya sudhi laaye.Lanka sau kota samudra sii k […]
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    • Bajraang Baan
      "Namo nama Shri Guru padukabhyam"BAJRANG BAAN - A PRAYER TO HANUMAN JI Nishchay Prema Prateet-tay, Vinay Karain Sanmaan,Tayhi-Kay Karaja Sakala Shubha, Sidhi Karain Hanuman Jai Hanumanta Santa Hitakaari, Suna Liijay Prabhu Araja hamariJana kay kaaja vilambana keejay, Aatura dawrii maha Sukha deejayJaisay kooda sindhur kay paara, Sursa badana paithi […]
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    • Sankat Mochan Hanuman Ashtak
      "Namo nama Shri Guru padukabhyam"A PRAYER TO HANUMANJI IN EIGHT VERSESBaala samai ravi bhaksha liyo, Taba teenahu loka bhayo andhiyaaroTaahi so traasa bhayo jaga-ko, Yaha sankata kaahu so jaata na taaroDewan-aani kari binatee, Taba chaari diyo ravi kashta niwaaroKo nahi jaanata hai jaga may, kapi sankat mochan naam tihaaroBaali ki traasa kapeesa ba […]
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    • Rishi Prasad "Guru Nishtha" Guru Bhakt Sandeepak ki Katha
      "Namo nama Shri Guru padukabhyam" ऋषि प्रसाद अध्यात्मिक मासिक पत्रिका संत श्री आसरामजी आश्रमभगवान शिवजी ने पार्वती से कहा हैःआकल्पजन्मकोटीनां यज्ञव्रततपः क्रियाः।ताः सर्वाः सफला देवि गुरुसंतोषमात्रतः।।'हे देवी ! कल्पपर्यन्त के, करोड़ों जन्मों के यज्ञ, व्रत, तप और शास्त्रोक्त क्रियाएँ – ये सब गुरुदेव के संतोषमात्र से सफल हो जाते हैं।'शिष्य […]
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    • Manas Guru Vandana
      "Namo nama Shri Guru padukabhyam"MANAS GURU VANDANABaalkaand – Doha 1 CHOPAIBandau guru pad paduma paraaga | Suruchi subas saras anuraaga ||Amiya murimaya churan charu | Saman sakal bhav ruj parivaru ||Sukruti sambhu tan bimal bibhuti | Manjul mangal mod prasuti ||Jana mana manju mukur mal harni | Kiye tilak gun gan bas karni ||Shri guru pad nakh m […]
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    • Shiva Taandav Stotra
      "Namo nama Shri Guru padukabhyam"II RAM IISHIV TAANDAV STOTRAJatata veegalajjal pravaahpaavit sthaleyGaleva lambya lambitaam bhujang tung maalikaam |Damag damag damag damanninaad vahum vavrymChakaar chand taandavam tanotu nah shivam shivam || 1 ||Jataa kataah sambhram bhramanni limpa nirjhariVilole veechi vallari viraaj maan murdhani |Dhagad dhagad […]
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    • Nirvaana Ashtakam
      "Namo nama Shri Guru padukabhyam"NIRVAAN ASHTAKAMMano buddhya hankaar chittaani naahamNa cha shrotra jihvey na cha ghraan netrey |Na cha vyom bhoomir na tejo na vaayuChidaanand roopah shivoham shivoham || 1 ||Na cha praan sangyo na vai panch vaayurNa vaa sapta dhaatur na vaa panch koshah |Na vaak paani paadau na chopasth paayuChidaanand roopah shiv […]
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    • Shiv Mahimna Stotra
      "Namo nama Shri Guru padukabhyam" II RAM II Shree Ganeshaaya NamahSHIV MAHIMNAH STOTRAMPushpadanta Uvaacha Mahimnah paaram te paramvidusho yadyasadrishiStutirbrahmaadeenaamapi tadavasannaastvayi girah|Athaavaachyah sarvah svamatiparinaamaavadhi grinanMamaapyesha stotre har nirapavaadah parikarah || 1 ||Ateetah panthaanam tav cha mahimaa vaangmanasa […]
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    • Ramayan Series Page 3
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    • The Legend of Prince Ram
      "Namo nama Shri Guru padukabhyam" Jai Siya Ram JaiSiyaRam
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    • Ramayan Series Page 2
      "Namo nama Shri Guru padukabhyam"Episode 13: Celebrations mark the proclamation of Shri Ram as heir to the throne Manthra provokes Kaikayee Kaikayee gets into a rage 13.113.213.313.4Episode 14: King Dashrath also gets into an angry state of mind Kaikayee requests for two wishes King Dasharath relents to his promise Bharath is hailed as future king […]
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    • Bharata the Spiritual Guru of the World
      Bharat the Spiritual Guru of the World In this context The following verse (shloka) from the Mahabharat (18.5.46) is important. अष्टादश पुराणानि धर्मशास्त्राणि सर्वशः । वेदाः साङ्गास्तथैकत्र भारतं चैकतः स्थितम् ॥ Meaning : The eighteen Purans, all the scriptures (Smrutis) and the Vedas are on one side and Bharat (ancient India) on the other. (So great is the […]
    • Suprabhatham
      "kausalya supraja rama!purva sandhya pravartate, uthishta! narasardula! kartavyam daivam ahnikam "Sri Rama! Kausalya's endearing son! Wake up, dear! You have to do your day-to-day duties do wake up please. Continue reading →
    • Shri Hari Stotram
      The one who reads with peace, This octet on Hari, Which is the destroyer of sorrow, Would definitely reach the world of Vishnu, Which is always without sorrow, And he would never undergo sorrow ever. Continue reading →
    • All About HINDUISM
      O Thou Invisible One! O Adorable One! O Supreme! Thou permeatest and penetratest this vast universe from the unlimited space down to the tiny blade of grass at my feet. Thou art the basis for all these names and forms. Thou art the apple of my eye, the Prema of my heart, the very Life of my life, the very Soul of my soul, the Illuminator of my intellect and […]
    • The Supreme Sadhana
      Everything is verily a manifestation of God; where then do differences, delusion,misfortune and misery exist? They exist in the „seeing‟ without right knowledge. For as you see,so is the world. Continue reading →
    • Shri Krishna Janma ashtami
      श्रीकृष्ण जन्माष्टमी आपका आत्मिक सुख जगाने का, आध्यात्मिक बल जगाने का पर्व है। जीव को श्रीकृष्ण-तत्त्व में सराबोर करने का त्यौहार है। तुम्हारा सुषुप्त प्रेम जगाने की दिव्य रात्रि है। श्रीकृष्ण का जीवन सर्वांगसंपूर्ण जीवन है। उनकी हर लीला कुछ नयी प्रेरणा देने वाली है। उनकी जीवन-लीलाओं का वास्तविक रहस्य तो श्रीकृष्ण तत्त्व का आत्मरूप से अनुभव किये हुए महापुरूष […]
    • Vedic Astrology: Jyothish Light of Knowledge
      INTRODUCTION Of Indian Jyothish or Hindu Jyothish or Vedic Jyothish. Vedas are the oldest, the most authentic and the most sacred scriptures to understand the mysteries of nature Vedas are oldest books in the library of the world.' The date when did the Sourya Mandal came into existence is written in " BramandPuraan ". Continue reading → […]
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      धनभागी हैं वे, जो संत-दर्शन की महत्ता जानते हैं, उनके दर्शन-सत्संग का लाभ लेते हैं, उनके द्वार पर जा पाते हैं, उनकी सेवा कर पाते हैं और धन्य है यह भारतभूमि, जहाँ ऐसे आत्मारामी संत अवतरित होते रहते हैं। Continue reading → […]
    • Rudraksha : The Divine Gem
      The terms Rudraksha literally means the "Eyes" of Shiva and is so named in His benevolence. Shiva Purana describe Rudraksha's origin as Lord Shiva's tears. He had been meditating for many years for the welfare of all creatures. On opening the eyes, hot drops of tears rolled down and the mother earth gave birth to Rudraksha trees. Continue […]
    • Navagraha Stotra Mala For Daily Recital
      Navagraha Stotra Mala For Daily Recital for the blessing of all Nine Grahas Continue reading →
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  • Jai Guru Dev

    This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at the Lotus feets SHRI CHARANKAMAL Of PARAM PUJYA GURUJI SANT SHRI ASARAM JI BAPU VishwaGuru Of the Age.

    The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.

    From ancient times up to the present day, an unbroken succession of Self-realized Saints have incarnated in the Land of Yogis & Saints Bharata to lead seekers of Truth to the ultimate reality.

    Yada Yada hee Dharmasya glaneer bhavati Bharat
    Abhyusthanam Adharmasya Tadaatmanam Sreejamyaham
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    Dharma Sansthapna arthaya Sambhavami Yuge Yuge
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Bhakti Yoga

Bhakti Yoga

DEFINITION OF BHAKTI
Bhakti-Yoga is a real, genuine search after the Lord, a search beginning, continuing, and ending in love. One single moment of the madness of extreme love to God brings us eternal freedom. “Bhakti”, says Nârada in his explanation of the Bhakti-aphorisms, “is intense love to God”; “When a man gets it, he loves all, hates none; he becomes satisfied for ever”; “This love cannot be reduced to any earthly benefit”, because so long as worldly desires last, that kind of love does not come; “Bhakti is greater than karma, greater than Yoga, because these are intended for an object in view, while Bhakti is its own fruition, its own means and its own end.” 
PRAYER
“He is the Soul of the Universe; He is Immortal; His is the Rulership; He is the All-knowing, the All-pervading, the Protector of the Universe, the Eternal Ruler. None else is there efficient to govern the world eternally. He who at the beginning of creation projected Brahmâ (i.e. the universal consciousness), and who delivered the Vedas unto him — seeking liberation I go for refuge unto that effulgent One, whose light turns the understanding towards the Âtman.”
Shvetâshvatara-Upanishad, VI. 17-18

Radha, Krishna’s beloved The incarnation of Bhakti
Every one loves Krishna & Krishna loves Radha
meaning everyone loves god & god loves Bhakti
The complete conception of God includes God and His energies, which exist simultaneously with Him and are in a sense identical to Him. The sum of Krishna’s energies is Radha, His eternal consort. Like the sun and sunshine, Krishna and Radha are one.
Radha embodies the totality of love for Krishna. Thus She is known as the personification of Bhakti, or loving devotion to God.
Loving God is our natural state, now dormant. By Her pure example, Radha is the beacon calling everyone to re-awaken full love for Krishna. She also dispenses mercy to help us achieve that goal.
Radha-Krishna are the male and female aspects of God. Known as the Divine Couple, together they are the full manifestation of God.
“Radharani is a tenderhearted feminine counterpart of the supreme whole, resembling the perfectional stage of the worldly feminine nature. Therefore, the mercy of Radharani is available very readily to the sincere devotees, and once She recommends such a devotee to Lord Krishna, the Lord at once accepts the devotee’s admittance into His association.” —Srila Prabhupada,Bhagavatam 2.3.23

Srimati Radharani’s Appearance
Srimati Radharani is the eternal consort of Lord Krishna. Five thousand years ago, when Lord Krishna came to this planet to perform His pastimes, Srimati Radharani also appeared.
“On a half-moon night in the month of Bhadra, King Vrishabhanu came to the Jamuna to bathe and found himself engulfed in a golden aura, the golden aura of pure love. It was emanating from a lotus, which had a baby girl standing on its whorl. When the king returned to the palace with the baby, Queen Kirtida was delighted. She was also shocked that the girl was blind.
“Lord Krishna’s mother, Yashoda, heard that her best friend Kirtida had a baby, so she came to visit along with her husband and her son. Krishna crawled up to the cradle and pulled Himself up and looked in. At that moment, Srimati Radharani’s eyes fluttered and opened wide and blossomed like lotuses. It seems that she did not want to see anything of this world, only the form of Sri Krishna. Everyone was delighted.
“Srimati Radharani is the mother of the universe, the spiritual mother of all souls. And the concept of mother is the most sacred symbol—that of purity, selflessness, caring, sharing, nurturing, and love. That is why our sacred mantra is the holy names. ” RadheKrishna”
means ‘Radhe.’ It is a plaintive, desperate cry for the mother. ‘Radhe! Please wake us up from this nightmare of mortal life! Remind us of the father we have forgotten and take us home!

Devotees of Shri Krishna carefully worship Srimati Radharani as the bestower of devotional service to Krishna, by attentively chanting her name in the maha-mantra, by worshiping her deity form, and by following the instructions of the most merciful Sri Chaitanya Mahaprabhu, who is the combined form of Radha and Krishna.
“(Therefore) Radha is parama-devata, the supreme goddess, and She is worshipable for everyone. She is the protectress of all, and She is the mother of the entire universe.” 

Radharani is not a different person from Krishna, or, rather, she is both one with and different from Him. How could two people be one person or one person be two? A simple example will illustrate how this is so. The sun cannot exist without the sunshine, nor the sunshine without the sun
Jai RadheKrishna

DEFINITION OF BHAKTI
Bhakti-Yoga is a real, genuine search after the Lord, a search beginning, continuing, and ending in love. One single moment of the madness of extreme love to God brings us eternal freedom. “Bhakti”, says Nârada in his explanation of the Bhakti-aphorisms, “is intense love to God”; “When a man gets it, he loves all, hates none; he becomes satisfied for ever”; “This love cannot be reduced to any earthly benefit”, because so long as worldly desires last, that kind of love does not come; “Bhakti is greater than karma, greater than Yoga, because these are intended for an object in view, while Bhakti is its own fruition, its own means and its own end.” 
Bhakti has been the one constant theme of our sages. Apart from the special writers on Bhakti, such as Shândilya or Narada, the great commentators on the Vyâsa-Sutras, evidently advocates of knowledge (Jnâna), have also something very suggestive to say about love. Even when the commentator is anxious to explain many, if not all, of the texts so as to make them import a sort of dry knowledge, the Sutras, in the chapter on worship especially, do not lend themselves to be easily manipulated in that fashion. 
There is not really so much difference between knowledge (Jnana) and love (Bhakti) as people sometimes imagine. We shall see, as we go on, that in the end they converge and meet at the same point. So also is it with Râja-Yoga, which when pursued as a means to attain liberation, and no leads us also to the same goal. 
The one great advantage of Bhakti is that it is the easiest and the most natural way to reach the great divine end in view;
That singleness of attachment (Nishthâ) to a loved object, without which no genuine love can grow, is very often also the cause of the denunciation of everything else. All the weak and undeveloped minds in every religion or country have only one way of loving their own ideal, i.e. by hating every other ideal. Herein is the explanation of why the same man who is so lovingly attached to his own ideal of God, so devoted to his own ideal of religion, becomes a howling fanatic as soon as he sees or hears anything of any other ideal. This kind of love is somewhat like the canine instinct of guarding the master’s property from intrusion; only, the instinct of the dog is better than the reason of man, for the dog never mistakes its master for an enemy in whatever dress he may come before it. Again, the fanatic loses all power of judgment. Personal considerations are in his case of such absorbing interest that to him it is no question at all what a man says — whether it is right or wrong; but the one thing he is always particularly careful to know is who says it. The same man who is kind, good, honest, and loving to people of his own opinion, will not hesitate to do the vilest deeds when they are directed against persons beyond the pale of his own religious brotherhood. 
But this danger exists only in that stage of Bhakti which is called the preparatory (Gauni). When Bhakti has become ripe and has passed into that form which is called thesupreme (Parâ), no more is there any fear of these hideous manifestations of fanaticism; that soul which is overpowered by this higher form of Bhakti is too near the God of Love to become an instrument for the diffusion of hatred. 
It is not given to all of us to be harmonious in the building up of our characters in this life: yet we know that that character is of the noblest type in which all these three — knowledge and love and Yoga — are harmoniously fused. Three things are necessary for a bird to fly — the two wings and the tail as a rudder for steering. Jnana (Knowledge) is the one wing, Bhakti (Love) is the other, and Yoga is the tail that keeps up the balance. For those who cannot pursue all these three forms of worship together in harmony and take up, therefore, Bhakti alone as their way, it is necessary always to remember that forms and ceremonials, though absolutely necessary for the progressive soul, have no other value than taking us on to that state in which we feel the most intense love to God. 
There is a little difference in opinion between the teachers of knowledge and those of love, though both admit the power of Bhakti. The Jnanis hold Bhakti to be an instrument of liberation, the Bhaktas look upon it both as the instrument and the thing to be attained. To my mind this is a distinction without much difference. In fact, Bhakti, when used as an instrument, really means a lower form of worship, and the higher form becomes inseparable from the lower form of realisation at a later stage. Each seems to lay a great stress upon his own peculiar method of worship, forgetting that with perfect love true knowledge is bound to come even unsought, and that from perfect knowledge true love is inseparable. 
Bearing this in mind let us try to understand what the great Vedantic commentators have to say on the subject. In explaining the Sutra Âvrittirasakridupadeshât (Meditation is necessary, that having been often enjoined.), Bhagavân Shankara says, “Thus people say, ‘He is devoted to the king, he is devoted to the Guru’; they say this of him who follows his Guru, and does so, having that following as the one end in view. Similarly they say, ‘The loving wife meditates on her loving husband’; here also a kind of eager and continuous remembrance is meant.” This is devotion according to Shankara. 
“Meditation again is a constant remembrance (of the thing meditated upon) flowing like an unbroken stream of oil poured out from one vessel to another. When this kind of remembering has been attained (in relation to God) all bandages break. Thus it is spoken of in the scriptures regarding constant remembering as a means to liberation. This remembering again is of the same form as seeing, because it is of the same meaning as in the passage, ‘When He who is far and near is seen, the bonds of the heart are broken, all doubts vanish, and all effects of work disappear’ He who is near can be seen, but he who is far can only be remembered. Nevertheless the scripture says that he have to see Him who is near as well as Him who, is far, thereby indicating to us that the above kind ofremembering is as good as seeing. This remembrance when exalted assumes the same form as seeing. . . . Worship is constant remembering as may be seen from the essential texts of scriptures. Knowing, which is the same as repeated worship, has been described as constant remembering. . . . Thus the memory, which has attained to the height of what is as good as direct perception, is spoken of in the Shruti as a means of liberation. ‘This Atman is not to be reached through various sciences, nor by intellect, nor by much study of the Vedas. Whomsoever this Atman desires, by him is the Atman attained, unto him this Atman discovers Himself.’ Here, after saying that mere hearing, thinking and meditating are not the means of attaining this Atman, it is said, ‘Whom this Atman desires, by him the Atman is attained.’ The extremely beloved is desired; by whomsoever this Atman is extremely beloved, he becomes the most beloved of the Atman. So that this beloved may attain the Atman, the Lord Himself helps. For it has been said by the Lord: ‘Those who are constantly attached to Me and worship Me with love — I give that direction to their will by which they come to Me.’ Therefore it is said that, to whomsoever this remembering, which is of the same form as direct perception, is very dear, because it is dear to the Object of such memory perception, he is desired by the Supreme Atman, by him the Supreme Atman is attained. This constant remembrance is denoted by the word Bhakti.” So says Bhagavân Râmânuja in his commentary on the Sutra Athâto Brahma-jijnâsâ (Hence follows a dissertation on Brahman.). 
In commenting on the Sutra of Patanjali, Ishvara pranidhânâdvâ, i.e. “Or by the worship of the Supreme Lord” — Bhoja says, “Pranidhâna is that sort of Bhakti in which, without seeking results, such as sense-enjoyments etc., all works are dedicated to that Teacher of teachers.” Bhagavan Vyâsa also, when commenting on the same, defines Pranidhana as “the form of Bhakti by which the mercy of the Supreme Lord comes to the Yogi, and blesses him by granting him his desires”. According to Shândilya, “Bhakti is intense love to God.” The best definition is, however, that given by the king of Bhaktas, Prahlâda:

“That deathless love which the ignorant have for the fleeting objects of the senses — as I keep meditating on Thee — may not that love slip away from my heart!” Love! For whom? For the Supreme Lord Ishvara. Love for any other being, however great cannot be Bhakti; for, as Ramanuja says in his Shri Bhâshya, quoting an ancient Âchârya, i.e. a great teacher:

“From Brahmâ to a clump of grass, all things that live in the world are slaves of birth and death caused by Karma; therefore they cannot be helpful as objects of meditation, because they are all in ignorance and subject to change.” In commenting on the word Anurakti used by Shandilya, the commentator Svapneshvara says that it means Anu, after, and Rakti, attachment; i.e. the attachment which comes after the knowledge of the nature and glory of God; else a blind attachment to any one, e.g. to wife or children, would be Bhakti. We plainly see, therefore, that Bhakti is a series or succession of mental efforts at religious realisation beginning with ordinary worship and ending in a supreme intensity of love for Ishvara.
 
Gopigeet

.. गोपीगीतम् ..
गोप्य ऊचुः .
जयति तेऽधिकं जन्मना व्रजः
श्रयत इन्दिरा शश्वदत्र हि .
दयित दृश्यतां दिक्षु तावका-
स्त्वयि धृतासवस्त्वां विचिन्वते .. १..
शरदुदाशये साधुजातस-
त्सरसिजोदरश्रीमुषा दृशा .
सुरतनाथ तेऽशुल्कदासिका
वरद निघ्नतो नेह किं वधः .. २..
विषजलाप्ययाद्व्यालराक्षसा-
द्वर्षमारुताद्वैद्युतानलात् .
वृषमयात्मजाद्विश्वतोभया-
दृषभ ते वयं रक्षिता मुहुः .. ३..
न खलु गोपिकानन्दनो भवा-
नखिलदेहिनामन्तरात्मदृक् .
विखनसार्थितो विश्वगुप्तये
सख उदेयिवान्सात्वतां कुले .. ४..
विरचिताभयं वृष्णिधुर्य ते
चरणमीयुषां संसृतेर्भयात् .
करसरोरुहं कान्त कामदं
शिरसि धेहि नः श्रीकरग्रहम् .. ५..
व्रजजनार्तिहन्वीर योषितां
निजजनस्मयध्वंसनस्मित .
भज सखे भवत्किंकरीः स्म नो
जलरुहाननं चारु दर्शय .. ६..
प्रणतदेहिनां पापकर्शनं
तृणचरानुगं श्रीनिकेतनम् .
फणिफणार्पितं ते पदांबुजं
कृणु कुचेषु नः कृन्धि हृच्छयम् .. ७..
मधुरया गिरा वल्गुवाक्यया
बुधमनोज्ञया पुष्करेक्षण .
विधिकरीरिमा वीर मुह्यती-
रधरसीधुनाऽऽप्याययस्व नः .. ८..
तव कथामृतं तप्तजीवनं
कविभिरीडितं कल्मषापहम् .
श्रवणमङ्गलं श्रीमदाततं
भुवि गृणन्ति ते भूरिदा जनाः .. ९..
प्रहसितं प्रिय प्रेमवीक्षणं
विहरणं च ते ध्यानमङ्गलम् .
रहसि संविदो या हृदिस्पृशः
कुहक नो मनः क्षोभयन्ति हि .. १०..
चलसि यद्व्रजाच्चारयन्पशून्
नलिनसुन्दरं नाथ ते पदम् .
शिलतृणाङ्कुरैः सीदतीति नः
कलिलतां मनः कान्त गच्छति .. ११..
दिनपरिक्षये नीलकुन्तलै-
र्वनरुहाननं बिभ्रदावृतम् .
घनरजस्वलं दर्शयन्मुहु-
र्मनसि नः स्मरं वीर यच्छसि .. १२..
प्रणतकामदं पद्मजार्चितं
धरणिमण्डनं ध्येयमापदि .
चरणपङ्कजं शंतमं च ते
रमण नः स्तनेष्वर्पयाधिहन् .. १३..
सुरतवर्धनं शोकनाशनं
स्वरितवेणुना सुष्ठु चुम्बितम् .
इतररागविस्मारणं नृणां
वितर वीर नस्तेऽधरामृतम् .. १४..
अटति यद्भवानह्नि काननं
त्रुटिर्युगायते त्वामपश्यताम् .
कुटिलकुन्तलं श्रीमुखं च ते
जड उदीक्षतां पक्ष्मकृद्दृशाम् .. १५..
पतिसुतान्वयभ्रातृबान्धवा-
नतिविलङ्घ्य तेऽन्त्यच्युतागताः .
गतिविदस्तवोद्गीतमोहिताः
कितव योषितः कस्त्यजेन्निशि .. १६..
रहसि संविदं हृच्छयोदयं
प्रहसिताननं प्रेमवीक्षणम् .
बृहदुरः श्रियो वीक्ष्य धाम ते
मुहुरतिस्पृहा मुह्यते मनः .. १७..
व्रजवनौकसां व्यक्तिरङ्ग ते
वृजिनहन्त्र्यलं विश्वमङ्गलम् .
त्यज मनाक् च नस्त्वत्स्पृहात्मनां
स्वजनहृद्रुजां यन्निषूदनम् .. १८..
यत्ते सुजातचरणाम्बुरुहं स्तनेष
भीताः शनैः प्रिय दधीमहि कर्कशेषु .
तेनाटवीमटसि तद्व्यथते न किंस्वित्
कूर्पादिभिर्भ्रमति धीर्भवदायुषां नः .. १९..
इति श्रीमद्भागवत महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे रासक्रीडायां गोपीगीतं नामैकत्रिंशोऽध्यायः ..

Bhagavata Purana: Part X:Ch.31:verses 1-19 Gopika Geeta

(engl. tr. by C.L.Goswami, M.A. Shastri. Gita Press, Gorakhpur.

The Gopis sang: Vraja sshines all the more brightly by Your descent
(in the house of Nanda and Yashoda); for Kaxmi (the Goddess of beauty
and prosperity) constantly dwells here (from that time in order to
catch your glimpse). O beloved Lord! please(reveal Yourself and) see
how your sweethearts, who have centered their life in you, are searching
for you in every quarter. 1.

Is it no massacring here on Your part, O Granter of boons, who kill us,
Your gratuitous slaves, O Bestower of enjoym,ent,, by your (shaft-like)
eyes, that steal the splendour of the interior of a lovely and full-blown
lotus growing in an autumnal pond? 2.

We have been saved by You time and again, O jewel among men, from death
through poisonous water, from (the clutches of) a demon disguised as a
snake (Aghasura by name), from showers and storm as well as from strokes
of lightning, from the demon that appeared in the form of a calf, as well
as from Vyomasura (the son of the demon Maya), nay from every other peril. 3.

Surely You are no (mere) son of a cowherd woman (Yasoda), being the witness
of the mind of all embodied souls. Solicitd by Brahma, You appeared, O Friend,
in the race of the Yadus for the protection of the universe. 4.

Place on our head, O beloved Lord, Your lotus-like palm, that has vouchsafed
protection, O Chief of the Vrishnis, to those that have sought your feet from
fear of transmigration, nay, which grants all desires and has clasped the hand
of Shri (as a part of the marriage ceremony.). 5.

O Alleviator of the suffering of the people of Vraja, O gallant Lord, whose
very smile crushes the pride (born of unrequited love) of your own people,
accept in your service, O Friend, us, Your avowed servants and reveal to us
(poor women) Your charming lotus-like countenance. 6.

Set on our bosom your lotus feet, which dissipate the sins of all embodied
beings that bow down to You, which follow (out of affection even) animal
that live on grass, which are the abode of beuty and prosperity and which
were dauntlessly placed on the hoods of a terrible snake (Kaliya), and thereby
soothe the pangs of love pent up in our heart. 7.

Pray, revive with the nectar of Your lips O valiant One, these women, in the
person of ourselves, who are ready to do Your bidding and who are getting
charmed,O Lord with lotus eyes, by Your melodious speech, consisting of
delightful expressions and pleasing even to the learned. 8.

Munificent are those men who extensively recite on earth Your nectar-like
story, which is life-giving to the afflicted, has been celebrated by the wise,
and eradicates all sins, which is auspicious to hear and is most soothing too. 9.

You hearty laugh, O Darling, loving glances and pastimes which are happy to
contemplate on and Your covert jests uttered in secret, that went deep into our
heart, really agiatate our mind (now that you are away from us), O deceitful
Lover! 10.

Our mind, O beloved Lord, grows uneasy to think that your feet, charming as
a lotus, get pricked with spikes of corn, blades of grass and sprouts when
You go out of Vraja pasturing the cattle. 11.

You kindle love in our heart, O gallant Lord, again and again, even as You
reveal Yourself before us at the close of the day, wearing a countenance
overhung by dark curly locks and soiled with the dust raised by cows (that
constitute the wealth of the Gopas), and thus resembling a lotus (surrounded
by black bees and covered with pollen). 12.

O Delighter of souls, pray set on our bosom, O Reliever of agony, Your most
blissful lotus-like feet, which grant the desires of those that bow low to
them, and are worshipped by Brahma (the lotus-born), which are the ornament
of the earth and are worth contemplating upon in times of adversity. 13.

Vouchsafe to us, O heroic Lord, the nectar of your lips, which heightensour
enjoyment and destroys all grief, nay which is fully enjoyed by the flute
sounded by You and makes people forget all other attachments. 14.

When You proceed to the woods during the daytime, even half a moment becomes
an age to us, who fail to see You. And dull-witted is he (Brahma) who has created rows of hair on the edge (and thus interrupted the joy) of eyes of us all,
that eagerly behold without winking, Your splendid countenance overhung
by curly hair (on Your return from the woods at eventide). 15.

Completely neglecying our husband, children, kinsmen, brothers and other
relations, O immortal Lord, and enchanted by the shrill note of Your flute,
we have sought Your presence, knowing as we did Your alluring ways. What man.
O Trickster, would abandon helpless women at dead of night? 16.

Perceiving Your amorous advances made in secret, Your smiling countenance, which kindles love in our heart, Your loving glances and broad chest, the abode of Shri (the goddess of beauty and prosperity), our mind gets infatuated again and
again through intense longing to meet You . 17.

Your manifestation on earth, O Darling, has put an end to the sorrows of the
inhabitants of Vraja as well as of the denizens of the forest, and is extrmely
auspicious for the whole universe. Pray, unreservedly administer to us – whose
mind is full of longing for You – at least a little of that remedy (in the form
of Your company) which may relieve the pangs of heart of Your own people. 18.

You traverse the forest on those tender lotus-like feet which, O Darling, we have gently and timidly set on our hard bosom (for fear of injuring them). Are they not pained by coming in contact with gravel, etc.? The mind of us all, whose life is centered in You, reels at the very thought of it . 19.
Thus ends the 31st discourse, entitled “The Goppi’s Song (at the Lord’s disappearance)
during the Rasa Play”, in the first half of Book Ten of the great and glorious
Bhagavata Purana, otherwise known as Paramahamsa-Samhita.
http://sanskritdocuments.org/

Radhakrishnashtakam
[Octet on Radha’s Krishna]
Translated by P. R. Ramachander

Chathur mukhadhi samsthutham, samastha sthvathonutham,
Halaudhadhi sayutham, namami radhikadhipam. 1
I salute the Lord of Radha,
Who is worshipped by Brahma and other devas,
Who is always worshipped by good people,
And who is accompanied by Bala Rama and others.
Bhakadhi daithya kalakam, sagopagopipalakam,
Manoharasi thalakam, namami Radhikadhipam. 2
I salute the lord of Radha,
Who killed asuras like Baka,
Who looked after gopas and gopis,
And who had pretty black lock of hair.
Surendra garva banjanam, virinchi moha banjanam,
Vrujanga nanu ranjanam, namami Radhikadhipam. 3
I salute the lord of Radha,
Who broke the pride of Devendra,
Who cured the illusion of Lord Brahma,
And who pacified the gopis.
Mayura pincha mandanam, gajendra danda gandanam,
Nrusamsa kamsa dandanam, namami Radhikadhipam. 4
I salute the lord of Radha,
Who decorates himself with feather of peacock,
Who broke the tusks of the elephant,
And who punished Kamsa.
Pradatha vipradarakam, sudhamadhama karakam,
Suradrumapaharakam, namami Radhikadhipam. 5
I salute the lord of Radha,
Who gave back the children of the Brahmin,
Who removed poverty of Sudhama,
And who stole the tree from heaven.
Dananjaya jayapaham, maha chamookshayavaham,
Pithamahavyadhapaham, namami Radhikadhipam. 6
I salute the lord of Radha,
Who removed the defeats of Arjuna,
Who destroyed huge army of enemies,
And who removed the sorrow to grand father Bheeshma.
Muneendra sapa karanam, yaduprajapa harinam,
Dharabharavatharanam, namami Radhikadhipam. 7
I salute the lord of Radha,
Who was the cause of the curse of sages,
Which destroyed the people of Yadu clan,
And who lightened the load on the earth.
Suvruksha moola sayinam, mrugari mokshadhayinam,
Swakeeyadhamayayinam, namami Radhikadhipam. 8
I salute the lord of Radha,
Who slept below a banyan tree,
Who gave salvation to hunters,
And who attained his place in heaven.
http://www.celextel.org/stotras