That worshipable plane of transcendental existence is known as bhargo. Bhargo means the supersubjective area, the area of the Supersoul. This is mentioned in the first verse of Srimad Bhagavatam: dhamna svena sad nirasta-kuhakam satyam param dhimahi. Srila Vyasadeva says that here he is going to deal with another world whose pristine glory is so great that by its own ray, all misconceptions are brushed aside. The subject is the soul, and its object is all these worlds of experience. And the super-subject is the venerable area which is superior to the subject, the soul, that is the supersubjective area. The word bhargo means "more subtle than the soul" and "holding a more important position that the soul". So this means the Supersoul, the Paramatma. In general, of course, the word bhargo ordinarily means light. Just as an x-ray can show us what the ordinary eye cannot see, bhargo is svarup-sakti–higher, more powerful light that can reveal the soul. And that energy–bhargo–belongs to whom? It belongs to deva. What is the meaning of the world deva? Deva means, "who is beautiful and playful," that is, Sri Krishna :reality the beautiful. He is not a non-differentiated substance, but is full of lila, pastimes. Deva means pastimes and beauty combined, and this means Krishna.

His domain is bhargo, brilliant, and it is varenyam, to be venerated by the jiva soul What is the nature of that svarup-sakti? That is the vaibhava, the extension of Srimati Radharani. She holds the full service responsibility and the energy to serve Krishna. Bhargo is no less than the vaibhava, the extended body of Srimati Radharani which contains everything for the service of Krishna. Bhargo represents Mahabhava, the predominated moiety, and Deva, Krishna, is Rasaraja, the predominating moiety.

In the gayatri-mantra, we are requested, bhargo devasya dhimahi: "Come meditate." What sort of meditation is possible in that plane of dedication? Not abstract meditation, but service cultivation, krsnanusilanam. Dhimahi means to participate in the spontaneous flow, the current of devotion in Vrndavana. And what will be the result? (dhiyo yo nah pracodayt). The capacity of our cultivation will be increased. As we serve, a greater capacity and willingness to serve will be given to us in remuneration just as interest is added to capital in the bank. (‘dasa kari’ vetana more deha prema-dhana). In this way, our dedicating principle will be increased again and again. Dhimahi means aradhana, worship. It cannot but be explained in terms of aradhana, puja, seva–worship, adoration, loving service. "Dhi" is derived from the word buddhi, which generally means that which we cultivate with the help of our intelligence. But here, "dhi" is a reference to that venerable intelligence which descends into this plane to help us cultivate service. So, dhimahi does not mean abstract meditation, but devotional service. This is the underlying meaning of the gayatri-mantra.

Gayatri, the song for deliverance, also means sankirtana. Kirtana is also sung, and it also improves us towards the highest goal. The sankirtana of Sri Chaitanya Mahaprabhu also reinstates us in our highest serving position. So brahma-gayatri in connection with Mahaprabhu comes to mean krsna-kirtana. Then it reaches Vrndavan and the flute-kirtana. And when we enter Vrndavan, we shall find that the sweet sound of Krishna’s flute helps to engage all the Lord’s servants in their respective duties. When the flute is sounded, the gopis and others are adjusted in their respective duties. At night, the gopis, hearing the sound of the flute, will run to the Yamuna thinking, "Oh, Krishna is there."

And when Yasoda hears the song of Krishna’s flute, she thinks, "My son is there. He is coming home soon." In this way, the sound of the flute engages all the servants of the Lord in their respective positions and inspires them to be mindful of their service.

In my commentary on the gayatri-mantra , I have written, dhir-aradhanam eva nanyad-iti-tad radha-padam dhimahi: All other services are represented fully in Radhika. Like branches they are all part of Her. Madhurya rasa is the chief or mukhya rasa, the combination of all rasas. Srimati Radharani is Mahabhava–She represents the entire serving attitude.