Sree Bhajana Rahasya
2 / DVITÉYA-YÄMA-SÄDHANA
who have no faith in them and who say
that çästra exaggerates
the glories of the holy name. If such
an unfaithful person appears
before one’s eyes, one should take bath
still wearing the clothes
he has on. This is the teaching of Çré
Caitanya Mahäprabhu.
(6) Hari-nämni kalpanam – To
consider Bhagavän’s name to be
imaginary. Mäyävädés and
materialistic karmavädés consider
Brahman, which is without name and
form, to be the supreme
truth, and they say that the åñis manufactured
names like Räma
and Kåñëa thinking such names would
perfect their activities.
These people are näma-aparädhés.
The name of Hari is not
imaginary; it is eternal and
transcendental. It only manifests upon
the transcendental senses, and only
through bhakti. This is the
teaching given by the bona fide guru
and çästra. Therefore one
should acknowledge that the glories of harinäma
are the
supreme truth. One who considers these
glories to be imaginary
will never be able to receive the mercy
of the holy name.
(7) One who has a tendency to commit
sinful and material activities
on the strength of the holy name cannot
be purified even if
he performs superficial yoga processes
such as yama, niyama,
dhyäna or dhäraëä. This is certain.
(8) To consider religiosity, vows,
renunciation, fire sacrifices and
other ordinary pious activities to be
equal with or comparable to
the transcendental name of Bhagavän is
a sign of inattentiveness
and carelessness, and is thus an
offence.
(9) To instruct the glories of the holy
name to faithless persons
who are averse to hearing and chanting
is also näma-aparädha.
(10) Those who, in spite of hearing the
astonishing glories of the
holy name, maintain the conception that
“I am this material
body” and that “wordly objects of sense
gratification are mine”,
and who show no persistence in or love
for the utterance of çré
näma, are also näma-aparädhés.
9 8
ÇRÉ BHAJANA-RAHASYA
sädhu-anädara ära anye éça-jïäna
guruke avajïä, näma-çästre apamäna
näme arthaväda, näma-bale päpändhatä
anya çubha-karma saha nämera samatä
çraddhä-héne näma däna, jaòäsakti-krame
mähätmya jäniyä näme çraddhä nahe
bhrame
ei daça aparädha yatne parihari’
harinäme kara bhäi bhajana cäturé
Bhajana-rahasya-våtti
Skilfulness in näma-bhajana is
to perform bhajana in association
of devotees while carefully avoiding
these ten offences.
Text 24
False renunciation (phalgu-vairägya)
is prohibited. Bhaktirasämåta-
sindhu (1.2.126) states:
präpaïcikatayä buddhyä
hari-sambandhi-vastunaù
mumukñubhiù parityägo
vairägyaà phalgu kathyate
When sädhakas who desire
liberation renounce that which is
related to Hari, such as the
scriptures, the deity, the holy name,
mahä-prasäda, the spiritual master and Vaiñëavas,
considering
them material, their renunciation is
called futile renunciation,
phalgu-vairägya. This is unfavourable to bhakti.
präpaïcika jïäne bhakti sambandha
viñaya
mumukñu-janera tyäga phalgu näma haya
9 9
2 / DVITÉYA-YÄMA-SÄDHANA
Text 25
One who is qualified to chant the holy
name gives up all fruitive
activities. Çrémad-Bhägavatam (11.5.41)
says:
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
One who has taken complete shelter of
Bhagavän Mukunda,
who is affectionate towards the
surrendered, is not indebted to
the demigods, to his forefathers, to
ordinary living entities, or to
relatives and guests. He is not
subordinate to anyone other than
Mukunda, nor is he their servant.
ekänta haiyä näme ye laya çaraëa
devädira åëä tära nahe kadäcana
Bhajana-rahasya-våtti
The performance of the çräddha ceremony
and other material
activities meant to absolve one’s debts
to the forefathers, as
presented in the karma-käëòa section
of the Vedas, is not for
devotees surrendered to Bhagavän. The
only injunction for these
devotees is to worship Bhagavän, offer bhagavat-prasäda
to the
forefathers and accept bhagavat-prasäda
with friends and
relatives. The ultimate purport of the
entire Bhagavad-gétä is that
Bhagavän will liberate from all sins
those who have surrendered
unto Him and given up their reliance on
all other dharmas.
When a person acquires the
qualification for exclusive devotion,
he is not obliged to follow the rules
of the jïäna- and karmaçästras,
for he will attain all perfection
simply by cultivating
bhakti. Therefore one should understand that
Bhagavän’s
promise in Bhagavad-gétä (9.31),
“na me bhaktaù praëaçyati –
My devotee never perishes”, is placed
above all.
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ÇRÉ BHAJANA-RAHASYA
Text 26
The Padma Puräëa (quoted in Bhakti-rasämåta-sindhu
(1.2.8))
states that one should give up niyamägraha
and follow the
essence of all injunctions:
smartavyaù satataà viñëur
vismartavyo na jätucit
sarve vidhi-niñedhäù syur
etayor eva kiìkaräù
One should always remember Viñëu and
never forget Him. All
other rules and prohibitions are
subservient to these two principles.
yähe kåñëa-småti haya, täi vidhi jäni
kåñëa-vismäraka kärya niñedha bali’
mäni
Bhajana-rahasya-våtti
All of the various rules and
prohibitions of çästra are established
on the basis of the above-stated main
rule and prohibition. The
main injunction is that throughout
one’s whole life one should
always remember Bhagavän Viñëu. Varëäçrama
and other
arrangements that are made to maintain
one’s life are subordinate
to this rule. The main prohibition is
that one should never
forget Bhagavän. To abandon sinful
activities, to give up indifference
to Bhagavän and to atone for sins are
subordinate to this
principal injunction and this principal
prohibition.
Hence all the rules and prohibitions
mentioned in the scriptures
are perpetual servants of the rule to
always remember
Bhagavän and of the prohibition to
never forget Him. From this,
one can understand that among all the
rules regarding
varëäçrama and so forth, that rule which calls for
remembering
Bhagavän is eternal.
1 0 1
2 / DVITÉYA-YÄMA-SÄDHANA
Text 27
Do not endeavour to perform activities
such as atoning for sins
through karma and jïäna.
The Padma Puräëa says:
harer apy aparädhän yaù
kuryäd dvi-pada-päàçalaù
nämäçrayaù kadäcit syät
taraty eva sa nämataù
nämno ’pi sarva-suhådo
hy aparädhät pataty adhaù
nämäparädha-yuktänäà
nämäny eva haranty-agham
aviçränta-prayuktäni
täny evärtha-karäëi ca
That wretched person who commits seva-aparädha
at the lotus
feet of Çré Hari can become freed from
his offence if he takes
shelter of the holy name. Every kind of
aparädha is nullified by
service to the holy name. All
perfection is attained by chanting
the holy name without anarthas and
with a sense of one’s
relationship with the Lord,
continuously and uninterruptedly,
like an unbroken stream of oil.
kåñëera çré-mürti prati aparädha kari’
nämäçraye sei aparädhe yaya tari’
näma aparädha yata näme haya kñaya
aviçränta näma laile sarva-siddhi haya
Text 28
Everyone should endeavour to attain
knowledge of Kåñëa
(kåñëa-svarüpa) and oneself (ätma-svarüpa).
One first attains
knowledge of Kåñëa’s form and
qualities, and then of His pastimes.
Catuù-çloké Bhägavata (2.9.33) states:
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ÇRÉ BHAJANA-RAHASYA
aham eväsam evägre
nänyad yat sad-asat param
paçcäd ahaà yad etac ca
yo ’vaçiñyeta so ’smy aham
[Bhagavän said to Brahmä:] Before the
creation of this world,
only I existed. The gross and the
subtle, up to the indefinable
Brahman – in other words the cause (sat)
and the effect (asat) –
did not exist. Nothing other than I
existed. What is manifested in
the form of creation is also I, after
creation it is also I, and after
annihilation only I will remain.
cid-ghana-svarüpa kåñëa nitya sanätana
kåñëa-çakti pariëati anya saìghaöana
sakalera avaçeñe kåñëa cid-bhäskara
avicintya-bhedäbheda tattva kåñëetara
Bhajana-rahasya-våtti
In this Text the words aham eva,
meaning “certainly I”, are used
three times. This is because Bhagavän
is eternally present since
time immemorial in His form possessed of
all opulence.
Bhagavän has used these words
“certainly I” three times to refute
the doctrine of persons who consider
Parabrahma to be without
form. The implied meaning is, “Now I am
present before you as
a great ocean of supremely captivating
beauty, qualities and
sweetness. I was also present before
this creation, in other words
at the time of the mahä-pralaya (annihilation
of the universe at
the end of Brahmä’s life).” At that
time, except for creating the
world consisting of the five elements,
Bhagavän was performing
all His activities. Bhagavän’s eternal,
confidential pastimes were
also present with Him, as were His
associates, who are assistants
in His pastimes. At the time of the mahä-pralaya
the material
universes are destroyed, but Bhagavän’s
transcendental pastimes
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2 / DVITÉYA-YÄMA-SÄDHANA
and His various forms, abodes and
intimate associates are all
eternally existent.
Bhagavän is present both before and
after the creation. The
entire material world is the
manifestation of Bhagavän’s
bahiraìga-çakti and the living entity is His taöastha-çakti.
Therefore this material world is not
separate from Bhagavän.
Bhagavän is situated in unlimited
Vaikuëöha planets in His form
complete with six opulences. In the
material world He is present
as the Supersoul (antaryämé),
and He appears as Matsya and
other incarnations when needed.
According to the impersonalists (nirviçeñavädés),
only the
impersonal Brahman existed at first. To
defeat this doctrine, Çré
Bhagavän says to Brahmä, “Beyond the
cause (sat) and the effect
(asat) is the supreme entity,
Brahman. That Brahman is nothing
other than Me. Few can realise My
personal form replete with
transcendental pastimes; they can only
realise the impersonal
form (nirviçeña-svarüpa). You,
however, can realise My form full
of transcendental beauty and all
qualities, by My blessings and
mercy.”
Text 29
Knowledge of the intrinsic natures of jéva-çakti
and mäyä-çakti is
found in Çrémad-Bhägavatam (2.9.34):
åte ’rthaà yat pratéyeta
na pratéyeta cätmani
tad vidyäd ätmano mäyäà
yathäbhäso yathä tamaù
The Supreme Absolute Truth (parama-tattva,
or svarüpa-tattva)
is the only real truth. One should
understand that which is seen
to be separate from this truth, or not
existing within it, to be the
product of the Supreme Absolute Truth’s
illusory energy (mäyä).
1 0 4
ÇRÉ BHAJANA-RAHASYA
The following example demonstrates
this. Parama-tattva can be
compared to the sun, which is an object
consisting of light. The
sun is experienced in two other forms,
namely its reflection and
darkness. Similarly, in regards to the
Absolute Truth, reflection
pertains to the living entities (jéva-çakti)
and darkness to the
material world (mäyä-çakti).
kåñëa-çakti mäyä, kåñëa haite
bhedäbheda
cic-chakti svarüpäçritä
cij-jyoti-sambheda
jaòäkäre mäyä-çakti chäyä tamo-dharma
prapaïca pratéti yähe vinaçvara-karma
Bhajana-rahasya-våtti
Although the jéva and mäyä are
both dependent on Bhagavän, a
person does not experience them while
he is directly experiencing
Bhagavän. And while having experience
of the jéva and
mäyä, one will not have experience of Bhagavän.
The intrinsic nature of the Supreme
Absolute Truth was ascertained
in the previous Text. The jéva and
mäyä are separate from
parama-tattva. When a jéva can realise parama-tattva
it is
known as realised knowledge, vijïäna.
This Text 29 elaborates
upon mäyä-tattva. Parama-tattva
is the only real truth, and that
which is experienced outside parama-tattva
and not within it, is
the product of the illusory energy of
the Absolute Truth.
An example of this is seen in the sun,
its reflection and darkness.
A semblance of the sun is the
reflection of the sun on water
or on other things at dawn. This
semblance does not exist without
the sun. Similarly, mäyä is only
perceived when the creative
energy of Bhagavän is manifest, and its
existence is destroyed at
the time of annihilation (mahä-pralaya).
Without Bhagavän,
mäyä is not manifest. Where there is light there can be no
darkness,
but darkness is also perceived through
the eyes. In the
same way, mäyä cannot be perceived
on its own without the
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2 / DVITÉYA-YÄMA-SÄDHANA
help of Bhagavän. The transcendental
world (cid-jagat) is herein
compared with the rays of the sun,
Bhagavän. Using the same
analogy, the jévas are compared
to the reflection of Bhagavän
and the material world (mäyä-jagat)
is compared with darkness.
The material realm is very far from
Bhagavän, the transcendental
truth (cit-tattva).
There are two kinds of relationship
between parama-tattva
and mäyä-tattva. That which is
experienced as separate from the
Absolute Truth is mäyä, and that
which is very far from the
Absolute Truth and in ignorance of it
is also mäyä. In this way,
by carefully explaining the inherent
nature of Himself, the jéva
and mäyä, Çré Bhagavän explained
sambandha-tattva to
Brahmä.
Text 30
The relationship between Kåñëa on one
side, and the living entity
and the material world on the other, is
one of inconceivable difference
and non-difference, acintya-bhedäbheda.
Nevertheless,
Kåñëa is separately situated in His
eternal svarüpa. Çrémad-
Bhägavatam (2.9.35) states:
yathä mahänti bhütäni
bhüteñüccävaceñv anu
praviñöäny apraviñöäni
tathä teñu na teñv aham
The five great elements of material
creation enter into the bodies
of all living entities, high and low,
from the demigods to the
sub-human species. But at the same
time, these elements exist
independently. Similarly, I have
entered into all living entities as
the Supersoul, but at the same time I
am situated independently
in My own svarüpa, and I appear
to My surrendered devotees
both internally and externally.
1 0 6
ÇRÉ BHAJANA-RAHASYA
mahäbhüta uccävaca-bhüte avasthita
haiyä o pürëa-rüpe mahäbhüte sthita
sei rüpa cid-aàça jéve kåñëäàça vyäpita
haiyä o pürëa kåñëa svarüpävasthita
Bhajana-rahasya-våtti
After describing His own svarüpa,
Çré Bhagavän says, “I am situated
inside and outside every living
entity.” Bhagavän dwells in
every living entity as the Supersoul,
but not all living entities are
able to perceive Him. Only His devotees
can realise Him. Not
only that, Bhagavän is present everywhere,
in all places, and the
devotees can also realise this.
According to the gradation of their
bhakti, devotees relish the existence of
Bhagavän and the nectar
of His sweetness and beauty. The
affection of the devotees for Çré
Bhagavän is called prema, and
this is prayojana-tattva, the
ultimate objective. The premi-bhakta
sees Çré Kåñëa everywhere,
both within his heart and outside. This
is the intrinsic characteristic
(svarüpa-lakñaëa) of prema,
as described by Çré Kåñëa
Himself:
bhakta ämä preme bändhiyäche
hådaya-bhitare
yähäì netra paòe tähäì dekhaye ämäre
Çré Caitanya-caritämåta (Madhya-lélä 25.127)
The devotees keep Me bound in their
hearts with the ropes of
prema. And outside their hearts, they see only Me wherever they
look.
Bhagavän resides affectionately in the
hearts of the devotees,
considering them His own; and He
resides in the hearts of the
other jévas in a detached way.
Bhagavän is supremely independent,
yet His quality of being controlled is
that He resides in the
hearts of devotees and has
possessiveness (mamatä) towards
them. Bhagavän is made a prisoner by
the loving devotion of His
1 0 7
2 / DVITÉYA-YÄMA-SÄDHANA
premi-bhaktas. The essence of spiritual knowledge is
premabhakti,
and the wonderful, confidential secret
of prema-bhakti is
that Bhagavän becomes controlled by His
loving devotees.
Text 31
Knowledge of the intrinsic nature of
the holy name is given in
Bhakti-rasämåta-sindhu (1.2.233, quoted from the Padma
Puräëa):
näma cintämaëiù kåñëaç
caitanya-rasa-vigrahaù
pürëaù çuddho nitya-mukto
’bhinnatvän näma-näminoù
The holy name is a transcendental
wish-fulfilling gem
(cintämaëi), for there is no
difference between Kåñëa’s name
(näma) and Kåñëa Himself (nämé).
In other words the holy
name is the bestower of the supreme
goal (parama-puruñärtha).
This name is the very form of
transcendental mellows (caitanyarasa-
svarüpa). It is completely pure; that is, it
is unlimited and
eternally liberated, devoid of any
connection with mäyä.
harinäma cintämaëi cid-rasa-svarüpa
pürëa jaòätéta nitya kåñëa-nija-rüpa
Bhajana-rahasya-våtti
Näma and nämé are qualitatively non-different in
principle.
Therefore in the name “Kåñëa” all the
transcendental qualities of
the possessor of the name are present.
The holy name is always
the complete Absolute Truth, unaffected
by material matter. He is
eternally liberated because He is never
bound by the illusory
energy. The holy name is Kåñëa Himself
and therefore the personification
of the aggregate wealth of
transcendental mellows.
The holy name is a wish-fulfilling gem,
able to give whatever one
1 0 8
ÇRÉ BHAJANA-RAHASYA
desires. Çré-näma-saìkértana,
which is the practice (sädhana),
is non-different in every respect from
Çré Kåñëa, who is the goal
(sädhya). The one Absolute
Truth, who is imbued with transcendental
mellows consisting of eternity,
knowledge and bliss (saccid-
änanda), is eternally present in these two
manifested forms,
näma and nämé.
Text 32
Bhakti-rasämåta-sindhu (1.2.234) states:
ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
The material senses, such as the
tongue, cannot perceive Çré
Kåñëa’s name, which appears
automatically only on the transcendental
senses of one in whose heart the desire
to serve Kåñëa
has arisen.
näma, rüpa, guëa, lélä indriya-grähya naya
sevä-mukhe kåpä kari’ indriya udaya
Bhajana-rahasya-våtti
It is a natural tendency of one who has
the desire to serve Kåñëa
(sevonmukha) to be engaged in
chanting Bhagavän’s holy name,
which is His intrinsic form. The holy
name Himself appears and
begins to dance on the tongue and other
senses of one who has
a tendency towards çré-näma-sevä,
in other words, an inclination
for chanting. Bhagavän’s name can
appear even on the tongues
of animals. Examples of this are
Bharata Mahäräja when he was
leaving his deer body, and the elephant
Gajendra when he was
being pulled into the water by the
crocodile.
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2 / DVITÉYA-YÄMA-SÄDHANA
Text 33
Çrémad-Bhägavatam (11.21.2) states:
sve sve ’dhikäre yä niñöhä
sa guëaù parikértitaù
viparyayas tu doñaù syäd
ubhayor eña nirëayaù
To have unyielding steadiness on the
path of dharma, according
to one’s own qualification, is a
virtue; conversely, to make
endeavours that do not accord with
one’s qualification is a fault.
adhikära susammata kärye haya guëa
viparéta kärye doña bujhibe nipuëa
Bhajana-rahasya-våtti
The purport of this verse is that
virtue and fault are determined
according to one’s qualification, and
not by any other criteria.
Text 34
Qualification for chanting the holy
name is given in Çrémad-
Bhägavatam (11.20.27–8):
jäta-çraddho mat-kathäsu
nirviëëaù sarva-karmañu
veda duùkhätmakän kämän
parityäge ’py anéçvaraù
tato bhajeta mäà prétaù
çraddhälur dåòha-niçcayaù
juñamäëaç ca tän kämän
duùkhodarkäàç ca garhayan
If a person whose faith in hearing
narrations of Me has been
awakened is unable to give up sense
enjoyment and the desire
1 1 0
ÇRÉ BHAJANA-RAHASYA
for it, even though he knows it gives
misery, he should with a
sincere heart condemn his inability to
give it up. All the while, he
should continue worshipping Me with
firm faith, conviction and
love.
kåñëa-kathä çraddhä-läbha tyaje
karmäsakti
duùkhätmaka käma-tyäge tabu nahe çakti
käma-sevä kare tähä kariyä garhaëa
sudåòha-bhajane käme kare vidhvaàsana
puëyamaya käma-mätra uddiñöa ethäya
päpa-käme çraddhadhänera ädara nä haya
Bhajana-rahasya-våtti
By the influence of association with
devotees (sat-saìga), a
person develops a taste for hearing hari-kathä.
At that time he
will have no interest in any other
activity, and with firm faith he
will chant the name of Bhagavän
continually. However, if due to
his previous habits someone is unable
to give up sense enjoyment
or the desire for it, in his heart he
condemns his inability to
give it up.
Here, in these two verses, the
intrinsic nature of bhakti is
described by mentioning the first
symptoms of the qualification
for bhakti. Sarva-karmasu means
sadness that comes as a result
of performing all material Vedic
activities and from their results;
in other words, being distressed by a
miserable mind. Kämän
means realising the miseries that
result from the desires arising
from associating with the opposite sex.
If a person is unable to
give up these desires, he should, from
the beginning, have the
following firm conviction: “If my
attachment to household life is
destroyed or if it increases, if my bhajana
is full of millions of
obstacles or if I go to hell because of
offences, I will accept it all;
but I will never give up devotion, even
if Brahmä himself tells me
to.” A person who performs bhajana with
such firm conviction
1 1 1
2 / DVITÉYA-YÄMA-SÄDHANA
will certainly be successful. Even if
desires causing misery arise
from association with wife, children
and so forth, a person
should condemn the desires and continue
fulfilling his worldly
responsibilities. However, he should
never give up bhakti. The
desire for enjoyment will gradually
diminish by hearing, chanting
and so on, and one will ultimately
attain bhakti.
Text 35
The six vows favourable for bhakti are
described in the third
verse of Upadeçämåta:
utsähän niçcayäd dhairyät
tat-tat-karma-pravartanät
saìga-tyägät sato våtteù
ñaòbhir bhaktiù prasidhyati
Perfection in bhakti can be
achieved by the following six kinds
of practices: (1) to be enthusiastic in
following the rules which
nourish devotion; (2) to have firm faith
in the statements of the
scriptures and in çré gurudeva,
whose words are fully in line with
the scriptures; (3) to be patient in
the practice of bhakti, even in
the midst of obstacles or when there is
a delay in attaining one’s
desired success; (4) to follow the
limbs of bhakti, such as
çravaëa and kértana, and to give up
one’s material sense enjoyment
for the pleasure of Kåñëa; (5) to give
up association that is
opposed to bhakti, like illicit
connection with women, the
association of those who are overly
attached to women and the
association of mäyävädés,
atheists and pseudo-religionists; and
(6) to adopt the good behaviour and
character of devotees.
utsäha, dåòhatä, dhairya bhakti
kärye rati
saìga-tyäga, sädhu-våtti chaye kara mati
1 1 2
ÇRÉ BHAJANA-RAHASYA
Bhajana-rahasya-våtti
To maintain one’s existence and to
cultivate bhakti are both
necessary for devotees. The first half
of this verse indicates the
activities that nourish bhakti and
the second half describes how
a devotee should conduct his life.
Enthusiasm (utsäha), conviction
(niçcaya), patience (dhairya),
executing activities that
nourish devotion (tat-tat-karma-pravartana),
renouncing bad
association (saìga-tyäga) and
adopting the good behaviour and
character of pure devotees (sad-våtti)
are the means to attain
perfection in bhakti.
Utsäha means to remain indifferent in every
respect to the
practices related to jïäna, karma
and anyäbhiläña (desires
other than to serve Kåñëa), and also to
one’s preferred variety of
material enjoyment, while steadily
executing the limbs of
sädhana-bhakti. “Bhagavad-bhakti is the only
ultimate objective
for all living entities” – such firm
faith is called niçcaya, conviction.
Straying to the paths of karma, jïäna
and so forth makes
one’s mind restless, and following
their practices only produces
suffering in the end. Therefore the
firm resolve that the path of
bhakti is the only constitutional path for
sincere living entities is
called dhairya, fortitude.
Çré Haridäsa Öhäkura took a vow never
to give up chanting
and he strictly adhered to it:
khaëòa-khaëòa hai deha yäya yadi präëa
tabu ämi vadane nä chäòi harinäma
Çré Caitanya-bhägavata (Ädi-khaëòa 16.94)
Even if my body is cut to pieces and my
life air exits, I will never
abandon the chanting of harinäma.
This is the ideal in the realm of bhakti.
1 1 3
2 / DVITÉYA-YÄMA-SÄDHANA
To cultivate the practices of bhakti
such as hearing hari-kathä,
performing kértana of Bhagavän’s
name, and meditating on
Bhagavän’s name, form and pastimes with
firm conviction like
Haridäsa Öhäkura, is tat-tat-karma-pravartana.
Only the association of Bhagavän’s
devotees is desirable. One
should never associate with karmés,
jïänés or those filled with
desires other than to serve Kåñëa. One
should know such people
to be less intelligent and indulgent. Karma,
jïäna, añöäìga-yoga
and so forth, which are devoid of the
desire to please Bhagavän,
are not steps on the path of bhakti.
The path of bhakti is characterised
by saintly conduct (sädhu-våtti),
because all virtuous
qualities certainly reside within a
person who possesses devotion.
Enthusiasm for serving Kåñëa,
conviction in service, being
steadfast in kåñëa-sevä,
ensuring that all endeavours are solely
for service to Kåñëa, renouncing the
company of all others except
Kåñëa’s devotees and following in the
footsteps of Kåñëa’s devotees
are the six practices that enhance bhakti.
Text 36
The gradual development of bhakti through
the association of
genuine sädhus is described in Çrémad-Bhägavatam
(3.25.25):
satäà prasaìgän mama vérya-saàvido
bhavanti håt-karëa-rasäyanäù kathäù
taj-joñaëäd äçv apavarga-vartmani
çraddhä ratir bhaktir anukramiñyati
In the association of pure devotees,
there are powerful discussions
that illuminate My heroic deeds and
that are pleasing to
both the ears and the heart. By hearing
these narrations, one
quickly proceeds along the path of the
removal of ignorance
(avidyä-nivåtti), which is the
sequential development of çraddhä,
rati and prema-bhakti.
1 1 4
ÇRÉ BHAJANA-RAHASYA
sädhu-saìge haya kåñëa-kathä rasäyana
tähe çraddhä rati bhakti krame uddépana
Bhajana-rahasya-våtti
By great fortune the living entity
wandering throughout material
existence may attain that kind of sukåti
which bestows bhakti.
When this sukåti accumulates
over many births, it gives rise to
faith (çraddhä) in exclusive
devotion. When çraddhä arises, the
desire to associate with pure devotees
and true saints manifests,
and by this association one will
gradually develop a taste for
sädhana and bhajana. When anarthas are
removed and this
çraddhä becomes pure, it transforms into niñöhä,
which in turn,
when pure, transforms into ruci.
The beauty of bhakti makes this
ruci very fixed, and thus turns it into äsakti.
Gradually this äsakti
gains perfection and transforms into bhäva.
When bhäva combines
with its corresponding components in
the right proportion,
rasa appears. This is the gradual development leading to the
appearance of prema.
Text 37
A madhyama-bhakta renders
service to the three kinds of
Vaiñëavas. Upadeçämåta (5)
states:
kåñëeti yasya giri taà manasädriyeta
dékñästi cet praëatibhiç ca bhajantam
éçam
çuçrüñayä bhajana-vijïam ananyam
anyanindädi-
çünya-hådam épsita-saìga-labdhyä
That person who utters Kåñëa’s name by
just once calling out “O
Kåñëa!” is a kaniñöha-adhikäré,
and one should offer him respect
within one’s mind. That person who
fully understands the
principle of dékñä, has accepted
dékñä from a qualified guru and
performs bhajana of Bhagavän in
accordance with Vaiñëava
1 1 5
2 / DVITÉYA-YÄMA-SÄDHANA
conventions, is a madhyama-adhikäré.
One should respect such
a devotee, who is endowed with the
correct understanding of
reality and illusion, by offering
obeisances unto him and so forth.
That person who properly understands
the science of bhajana,
as described in Çrémad-Bhägavatam and
other Vaiñëava scriptures,
and performs exclusive bhajana of
Çré Kåñëa is a mahäbhägavata.
Due to his undeviating absorption in
Kåñëa, the pure
heart of such a devotee is free from
faults, such as the tendency
to criticise others. He is expert in bhajana,
which means he is
skilled in the method of remembering
Rädhä-Kåñëa’s eternal
eightfold daily pastimes through mänasé-sevä,
service performed
within the mind. Knowing him to be a mahä-bhägavata
whose
heart is established in the particular
mood of service to Çré Rädhä-
Kåñëa for which one aspires (svajätéya)
and who is affectionately
disposed towards oneself (susnigdha),
one should seek his
association, considering it to be
topmost. One should honour
him by offering prostrated obeisances,
making relevant inquiry
and rendering service unto him with
great love.
akaitave kåñëa-näma yära mukhe çuna
manete ädara täre kara punaù punaù
bhakti sampradäya labhi’ yei kåñëa
bhaje
ädara karaha paòi’ tära pada-raje
svéya para-buddhi-çünya ananya-bhajana
yäìhära, täìhära sevä kara anukñaëa
Bhajana-rahasya våtti
Because the mahä-bhägavatas see
everything as related to
Kåñëa, they look upon all with equal
vision. They are devoted to
kåñëa-bhajana like the madhyama-adhikäré, and
intent on
chanting the holy name like the kaniñöha-adhikäré.
The madhyama-adhikärés have prema
for Çré Kåñëa. They offer
appropriate respect to the three levels
of devotees (by rendering
1 1 6
ÇRÉ BHAJANA-RAHASYA
service, offering obeisances and
offering respect mentally). They
always endeavour to turn the
conditioned living entities towards
Kåñëa and they are indifferent towards
those who are averse to
Kåñëa. However, they do not possess
equal vision like the
uttama-adhikäré mahä-bhägavata, and if they deceitfully
imitate him they will very quickly fall
down.
The kaniñöha-adhikäré knows that
the name of Çré Kåñëa is
supremely auspicious, and therefore he
takes shelter of chanting
the holy name. He does not understand,
however, that the position
of the madhyama-adhikäré is high
and that he should strive
to reach that level in the future.
Sometimes the kaniñöhaadhikäré
considers himself a guru and
consequently falls down.
Therefore, by carefully offering
appropriate respect to those
Vaiñëavas who are more advanced than
him, he should take
shelter of the holy name.
Text 38
One should chant the holy name while
maintaining one’s life by
yukta-vairägya, the mood of appropriate renunciation.
Bhaktirasämåta-
sindhu (1.2.125) states:
anäsaktasya viñayän
yathärham upayuïjataù
nirbandhaù kåñëa-sambandhe
yuktaà vairägyam ucyate
Appropriate renunciation is to accept
objects favourable to one’s
service while being detached from that
which is unrelated to
Kåñëa and attached to that which is
related to Kåñëa.
yathäyogya viñaya bhoga anäsakta haïä
suyukta-vairägya bhakti-sambandha
kariyä
1 1 7
2 / DVITÉYA-YÄMA-SÄDHANA
Text 39
Çrémad-Bhägavatam (7.11.32) further states:
våttyä sva-bhäva-kåtayä
vartamänaù sva-karma-kåt
hitvä sva-bhäva-jaà karma
çanair nirguëatäm iyät
One who maintains his occupational duty
(svadharma) by
taking shelter of his innate propensity
will gradually become
detached from these activities and
become situated beyond the
material modes.
svabhäva-vihita-våtti kariyä äçraya
niñpäpa jévane kara kåñëa-nämäçraya
Text 40
Çrémad-Bhägavatam (11.7.39) also says:
präëa-våttyaiva santuñyen
munir naivendriya-priyaiù
jïänaà yathä na naçyeta
nävakéryeta väì-manaù
I have taken a lesson from the way in
which the vital force within
the body operates, that one should eat
and drink only as much
as is required to sustain the body. A sädhaka
should also eat only
what is needed to maintain his life. A sädhaka
should not enjoy
sense objects merely for his own
gratification; otherwise his intelligence
will become corrupted, his mind
restless and his speech
engaged in topics unrelated to Kåñëa.
aprajalpe kara präëa-våtti aìgékära
indriyera priya-våtti nä kara svékära
1 1 8
ÇRÉ BHAJANA-RAHASYA
väg-indriya mano-jïäna yähe svästhya
päya
ei rüpa ähäre yukta-vairägya nä yäya
Text 41
Hari-bhakti-sudhodaya (8.51) explains that one should be
careful
about whom he associates with:
yasya yat-saìgatiù puàso
maëivat syät sa tad-guëaù
sva-kularddhyai tato dhémän
sva-yuthäny eva saàçrayet
A person develops the qualities of the
company he keeps, just as
a crystal reflects the colour of those
objects which are brought
into its proximity. Therefore, by
associating with pure devotees,
one can himself become pure.
svayüthera maìgala o anye räkhi’ düra
yathä saìga yathä phala päibe pracura
Bhajana-rahasya-våtti
Association with devotees (sädhu-saìga)
is the source of all
auspiciousness. Where the scriptures
give the instruction to be
solitary (niùsaìga), it refers
to keeping only sädhu-saìga.
Text 42
With great effort one should follow the
path delineated by the
mahäjanas. This is described in the Skanda
Puräëa:
sa mågyaù çreyasäà hetuù
panthaù santäpa-varjitaù
anaväpta-çramaà pürve
yena santaù pratasthire
1 1 9
2 / DVITÉYA-YÄMA-SÄDHANA
Only by following the path upon which
previous great personalities
(mahäjanas) have easily
traversed can we find ultimate
auspiciousness and freedom from all
suffering.
Text 43
Acquiring knowledge by hearing from
scriptural authorities is the
real path of bhakti. The Brahma-yämala
states:
çruti-småti-puräëädipaïcarätra-
vidhià vinä
aikäntiké harer bhaktir
utpätäyaiva kalpate
One can only attain the
one-pointedness, or aikäntika-bhäva, of
pure bhakti by adopting the path
of the previous mahäjanas. It
cannot be attained by leaving the path
of the mahäjanas and
creating another path. Because
Dattätreya, Buddha and later
preachers were unable to understand
pure bhakti, they accepted
only a semblance of this transcendental
sentiment. Dattätreya
mixed it with mäyäväda and
Buddha with atheism, and thus
they set forth useless paths,
describing them as one-pointed
devotion (aikäntiké-hari-bhakti).
In reality, however, the paths
promoted by these people are not hari-bhakti;
they are simply a
disturbance.
pürva-mahäjana pathe cale anäyäse
nava-pathe utpäta äsiyä jéve näçe
anartha-näçera yatna kabhu nähi yära
näma-kåpä nähi päya durdaiva tähära
näma-kåpä vinä koöi koöi yatna kare
tähäte anartha kabhu nähi chäòe täre
niñkapaöe yatne käìde nämera caraëe
düra haya anartha tähära alpa dine
1 2 0
ÇRÉ BHAJANA-RAHASYA
anartha chäòiyä kara çravaëa-kértana
ekänta-bhävete lao nämera çaraëa
Bhajana-rahasya-våtti
In räga-märga-bhajana there is
no consideration of the rules of
the Çruti, Småti, Puräëas, Närada-païcarätra
and so forth. The
only consideration is to follow the
inhabitants of Vraja. But for
sädhakas eligible only for vidhi-märga,
it is necessary to adopt
the path of devotion as given by the mahäjanas
such as Dhruva,
Prahläda, Närada, Vyäsa and Çuka. Hence
there is no other
means for the vaidha-bhaktas except
to follow the path of saintly
persons.
Without the mercy of Näma Prabhu, those
who perform
bhajana will be unable to give up their anarthas,
even after
millions of attempts. But if one
sincerely weeps at the lotus feet
of Näma Prabhu, all one’s anarthas will
vanish within a few
days. Giving up one’s anarthas in
this way, one should take
exclusive shelter of the holy name and
thereby hear and chant.
Text 44
Endeavours made in performing resolute bhajana
are described
in Hari-bhakti-viläsa:
evam ekäntinäà präyaù
kértanaà smaraëaà prabhoù
kurvatäà parama-prétyä
kåtyamanyan na rocyate
bhävena kenacit preñöhaçré-
mürter aìghri-sevane
syäd icchaiñäà sva-mantreëa
sva-rasenaiva tad-vidhiù
1 2 1
2 / DVITÉYA-YÄMA-SÄDHANA
vihiteñv eva nityeñu
pravartante svayaà hite
sarva-tyäge ’py aheyäyäù
sarvänartha-bhuvaç ca te
kuryuù pratiñöhä-viñöhäyäù
yatnam asparçane varam
prabhäte cärdharäte ca
madhyähne divasa-kñaye
kértayanti harià ye vai
na teñäm anya-sädhanam
If a one-pointed devotee (aikäntika-bhakta)
chants and contemplates
the glories of his Prabhu, Çré Viñëu,
with great affection
and according to his transcendental sentiments,
he will have no
taste for any other activity. With
whatever mood he desires to
serve the lotus feet of his beloved
deity, he performs arcana
through his particular mantra and
his particular mellow of devotion.
That same service later transforms into
his eternal service.
Even if one has given up everything
else, something still remains
to be given up before this can happen –
this is the desire for
name and fame, pratiñöhä, the
root cause of all anarthas. The
prime duty is to give up this pratiñöhä,
which is compared to
stool. What to speak of touching this pratiñöhä,
do not see it,
even from a distance! For one who
chants the name of Çré Hari in
the morning, noon, evening and
midnight, no other sädhana is
needed.
ekänta bhaktera mätra kértana-smaraëa
anya parve ruci nähi haya pravartana
bhävera sahita haya çré-kåñëa-sevana
svärasiké-bhäva krame haya uddépana
ekänta bhaktera kriyä-mudrä-rägodita
tathäpi se saba nahe vidhi-viparéta
1 2 2
ÇRÉ BHAJANA-RAHASYA
sarva-tyäga karileo chäòä sukaöhina
pratiñöhäçä tyäge yatna päibe pravéëa
prabhäte gabhéra rätre madhyähne
sandhyäya
anartha chäòiyä lao nämera äçraya
ei-rüpe kértana smaraëa yei kare
kåñëa-kåpä haya çéghra, anäyäse tare
çraddhä kari sädhu-saìge kåñëa näma
laya
anartha sakala yäya niñöhä upajaya
prätaù-käle nitya-lélä karibe cintana
cintite cintite bhävera haibe sädhana
Text 45
Govinda-lélämåta (2.1) describes the early morning
pastimes
(prätaù-lélä) as follows:
rädhäà snäta-vibhüñitäà vrajapayähütäà
sakhébhiù prage
tad-gehe vihitänna-päka-racanäà kåñëävaçeñäçanäm
kåñëaà buddham aväpta-dhenu-sadanaà
nirvyüòha-go-dohanaà
susnätaà kåta-bhojanaà saha-carais täç
cätha täç cäçraye
After the kuïja-bhaìga-lélä, or niçänta-lélä
(pastimes at night’s
end), Çré Rädhä-Çyämasundara return to
Their respective abodes
and lay down on Their beds. The
condition of Çré Kiçoré in Jävaöa
is indescribable as She burns in
separation from Her beloved. Çré
Rüpa and Rati Maïjarés are absorbed in
their service to Her, and
give Her encouragement as if again
infusing Her with life.
Sometimes Jaöilä, sometimes Mukharä and
sometimes
Paurëamäsé enter Çré Kiçoré’s quarters,
and at this time Çyämalä
also comes. Kiçoré and Çyämalä are
immersed in a joking
conversation. In this way the pastime
develops in newer and
newer ways. Rüpa, Rati and other maïjarés
ornament Çrématé by
cleansing Her body, decorating Her and
so forth, and at the same
time they remind Her of Çré Kåñëa’s
pastimes.
1 2 3
2 / DVITÉYA-YÄMA-SÄDHANA
rädhä snäta vibhüñita,
çré-yaçodä-samähuta,
sakhé-saìge tad gåhe gamana
tathä päka-viracana,
çré-kåñëävaçeñäçana,
madhye-madhye duìhära milana
kåñëa nidrä parihari, goñöhe go-dohana
kari,
snänäçana sahacara saìge
ei lélä cintä kara, näma-preme
garagara,
präte bhakta-jana-saìge raìge
ei lélä cinta ära kara saìkértana
acire päibe tumi bhäva-uddépana
Bhajana-rahasya-våtti
Çré Kiçoré and Her sakhés depart
for Nanda-bhavana. On the way
they meet Çré Çyämasundara and many
pastimes full of rasa take
place. Our Gosvämés have revealed these
pastimes in their writings.
Upon reaching Nanda-bhavana, Kiçoré
starts to cook in the
midst of countless stoves, and prepares
many tasty dishes.
Çyämasundara is sleeping in His home.
Yaçodä-maiyä awakens
Him and, seeing the nail-marks on the
body of her dear son
(lälä), she becomes sad and
says, “The limbs of my lälä are as
soft as the petals of a blue lotus. Why
have the boys hurt Him in
their wrestling matches? And so much dhätu-räga
(colour from
minerals) is on His limbs. Alas, alas!
What to do? I do not know
how to put an end to this.”
Kundalatä jokingly says, “Your lälä is
performing räsa at
night.” But the word räsa is
unknown to Yaçodä-maiyä. Then,
after expressing affection for His
mother, Çyämasundara jumps
up from bed and goes to milk the cows.
Upon His return He
bathes, eats and then leaves for cowherding.
Kiçoré shyly accepts
some of Her priyatama’s remnants
and returns to Jävaöa with Her
sakhés.
Many other pastimes take place amidst
all these léläs, and it
would be very difficult to describe
them all. A premi-bhakta
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ÇRÉ BHAJANA-RAHASYA
performs bhajana while
remembering these pastimes, which are
alluded to here, and tastes their rasa
even in the stage of
sädhana.
Thus ends the Dvitéya-yäma-sädhana,
Prätaù-käléya-bhajana, of Çré-Bhajana-rahasya.
1 2 5
Text 1
The third verse of Çikñäñöaka describes
the qualification for
näma-saìkértana and the process for chanting the holy
name:
tåëäd api sunécena
taror api sahiñëunä
amäninä mänadena
kértanéyaù sadä hariù
Thinking oneself to be even lower and
more worthless than
insignificant grass that has been
trampled beneath everyone’s
feet, being more tolerant than a tree,
being prideless and offering
respect to everyone according to their
respective positions, one
should continuously chant the holy name
of Çré Hari.
ye rüpe laile näma prema upajaya
tära lakñaëa-çloka çuna,
svarüpa-rämaräya
uttama haïä äpanäke mäne tåëädhama
dui prakäre sahiñëutä kare våkña sama
Tåtéya-yäma-sädhana
3
Pürvähna-käléya-bhajana –
niñöhä-bhajana
(from six daëòas until two praharas:
approximately 8.30 A.M. – 11.00 A.M.)
1 2 6
ÇRÉ BHAJANA-RAHASYA
våkña yena käöileha kichu nä bolaya
çukäiïä maileha käre päné nä mägaya
yei ye mägaye, täre deya äpana dhana
gharma-våñöi sahe, änera karaye rakñaëa
uttama haïä vaiñëava ha’be nirabhimäna
jéve sammäna dibe jäni
‘kåñëa’-adhiñöhäna
Bhajana-rahasya-våtti
Four symptoms are observed in sädhakas
who chant the holy
name of Çré Kåñëa free from all
offences: (1) natural humility born
of complete detachment from sense
objects, (2) pure compassion
devoid of envy, (3) purity of heart and
freedom from false ego,
and (4) an attitude of respect towards
everyone according to
their position.
Taror api sahiñëunä refers to the tolerance of a tree. A
tree is
so tolerant that it does not forget to
show kindness by offering its
cool shade and sweet fruits even to the
person who comes to cut
it down. Since Kåñëa’s devotees are
even more merciful than a
tree, they show kindness to all, both
friend and enemy. This is
compassion completely free from envy.
Although such devotees
are topmost in the kingdom of bhakti,
they remain free from
pride. They know that Kåñëa resides in
the hearts of all living
entities, and therefore give all living
entities appropriate respect.
Such persons are truly eligible to
perform çré-kåñëa-nämakértana,
and only performers of çré-kåñëa-näma-kértana
attain
kåñëa-prema.
Text 2
The features of surrender (çaraëägati)
are given in the
Vaiñëava-tantra (Hari-bhakti-viläsa (11.676)):
1 2 7
3 / TÅTÉYA-YÄMA-SÄDHANA
änukülyasya saìkalpaù
prätikülyasya varjanam
rakñiñyatéti viçväso
goptåtve varaëaà tathä
ätma-nikñepa-kärpaëye
ñaò-vidhä çaraëägatiù
The six types of surrender are: (1) to
accept that which is
favourable to kåñëa-bhakti; (2)
to reject that which is
unfavourable; (3) to have the strong
faith “Bhagavän will protect
me”; (4) to have dependence, thinking
“Bhagavän will take care
of me”; (5) to be fully
self-surrendered (ätma-samarpaëa); and
(6) to be humble.
bhakti-anuküla yähä tähäi svékära
bhakti-pratiküla saba kari parihära
kåñëa vai rakñä-kartä ära keha näi
kåñëa se pälana more karibena bhäi
ämi ämära yata kichu kåñëe nivedana
niñkapaöa dainye kari jévana-yäpana
Bhajana-rahasya-våtti
The symptom of çaraëägati in
one-pointed devotees is that they
perpetually engage in service to their
Prabhu and accept whatever
He arranges. Such devotees accept
whatever punishment is
given by Bhagavän as His mercy. They
know that every action
takes place only due to the desire of
Kåñëa; therefore they unite
their desire with Kåñëa’s and thus
remain peaceful. A devotee
does not think that Kåñëa has sent him
to this world to suffer
miseries, but that he chose the
miseries of the world by misusing
his independence. The symptom of çaraëägati
is that one gives
up the false conception of being the
doer and takes shelter of guru
and Vaiñëavas. The intrinsic
characteristic (svarüpa-lakñaëa) of
1 2 8
ÇRÉ BHAJANA-RAHASYA
surrender is acceptance of Çré Kåñëa as
one’s maintainer (goptåtve
varaëam). The remaining five symptoms are the
marginal characteristics
(taöastha-lakñaëa) of çaraëägati.
Firm faith that “Çré Kåñëa will always
maintain me” is the meaning
of goptåtve varaëam. In Bhagavad-gétä
Çré Kåñëa says: “teñäà
nityäbhiyuktänäà yoga-kñemaà vahämy
aham – for those who
are always absorbed in thoughts of Me,
and who worship Me by
every means and with one-pointed
devotion, I Myself preserve
what they have and carry what they
lack.” He also says, “My
devotees will never be destroyed.”
In the second and third verses of his Upadeçämåta,
Çréla Rüpa
Gosvämé has explained two of the
marginal characteristics of
çaraëägati: to accept what is favourable for bhakti
(änukülyasya
saìkalpaù) and to give up what is unfavourable (prätikülyasya
varjanam). These two verses were explained in
detail in the
second chapter of this book.
Text 3
One must first give up the false
identification with this material
body (deha-abhimäna). The Mukunda-mälä
(37) states:
idaà çaréraà çata-sandhi-jarjaraà
pataty avaçyaà pariëäma-peçalam
kim auñadhaà påcchasi müòha durmate
nirämayaà kåñëa-rasäyanaà piba
This frail body, which is made of five
elements and connected by
hundreds of joints, is certain to
decline. Consequently, the body
will be burnt to ashes or will become
food for worms and transformed
into excrement. O foolish and wicked
mind, you have
decorated such a disgusting body with a
senseless attachment.
The elixir of çré-kåñëa-näma is
the only powerful medicine to
1 2 9
3 / TÅTÉYA-YÄMA-SÄDHANA
cure this disease of material
existence. You should constantly
drink it by incessantly chanting
Kåñëa’s holy name.
çata sandhi-jara-jara, tava ei
kalevara,
patana haibe eka-dina
bhasma, kåmi, viñöhä ha’be, sakalera
ghåëya tabe,
ihäte mamatä arväcéna
ore mana, çuna mora e satya-vacana,
e rogera mahauñadhi, kåñëa-näma
niravadhi,
nirämaya kåñëa-rasäyana
Bhajana-rahasya-våtti
One should endeavour to serve Govinda
and not painstakingly
try to protect this short-lived
temporary body. No matter how
much one tries to protect this body,
which is made of five
elements, its destruction is
inevitable. Therefore this Text says,
“O wicked mind, give up performing añöäìga-yoga,
physical
exercises and so forth to keep this
body fit, and only drink the
nectar of Kåñëa’s holy name. Only this
nectar can liberate you
from the cycle of birth and death. By
the mercy of näma you will
attain the eternal abode of Kåñëa and a
transcendental body suitable
for rendering service there. Then you
will be engaged in
your nitya-sevä.”
Text 4
One should be tolerant like a tree and
compassionate to all jévas.
In Çrémad-Bhägavatam (3.9.12)
Çré Brahmä says:
nätiprasédati tathopacitopacärair
ärädhitaù sura-gaëair hådi
baddha-kämaiù
yat sarva-bhüta-dayayäsad-alabhyayaiko
nänä-janeñv avahitaù suhåd antar-ätmä
1 3 0
ÇRÉ BHAJANA-RAHASYA
O Bhagavän, You are situated in the
hearts of all living entities as
the supremely benevolent Supersoul.
Because of Your compassionate
nature, You always remain pleasing to
everyone, but You
cannot be attained by the non-devotees.
bahu upacärärpaëe, püji’ kämé
deva-gaëe,
prasannatä nä la’bhe tomära
sarva-bhüte dayä kari’, bhaje akhilätmä
hari,
täre kåpä tomära apära
Bhajana-rahasya-våtti
Çré Brahmä is praying at the lotus feet
of Bhagavän, “O Bhagavän,
You are situated as the Supersoul in
all living entities. You are
everyone’s friend and, despite being
unattainable for the nondevotees,
You are always merciful to everyone.
The demigods
worship You so that You will be pleased
and fulfil their various
material desires. Due to Your merciful
nature, You grant their
wishes, for You have said in Bhagavad-gétä
(4.11): ‘ye yathä mäà
prapadyante täàs tathaiva bhajämy aham – as all surrender
unto Me and worship Me, I reciprocate
accordingly.’ However,
You always give special mercy to Your
devotees. Although Your
mercy is distributed everywhere, You
have special affection for
Your devotees. This is not a mixture of
contradictory qualities.”
According to Bhagavad-gétä (9.29):
samo ’haà sarva-bhüteñu
na me dveñyo ’sti na priyaù
ye bhajanti tu mäà bhaktyä
mayi te teñu cäpy aham
I am equal to all living beings and am
neither inimical nor partial to
anyone. But as those who serve Me with
devotion are attached to
Me, so I too am bound by affection for
them.
1 3 1
3 / TÅTÉYA-YÄMA-SÄDHANA
Text 5
The glory of the virtue of giving
respect to devotees is described
in the Mukunda-mälä (35):
çåëvan sato bhagavato guëa-kértanäni
dehe na yasya pulakodgama-roma-räjiù
notpadyate nayanayor vimalämbu-mälä
dhik tasya jévitam aho puruñädhamasya
If upon hearing the kértana of
Hari’s name, form, qualities and
pastimes from the mouths of guru and
Vaiñëavas, one’s bodily
hairs do not stand erect in ecstasy,
his heart does not melt, and
tears do not flow from his eyes, alas!
the life of such a wretched
person is condemned.
sädhu-mukhe yei jana,
kåñëa-näma-guëa-gaëa,
çuniyä nä haila pulakita
nayane vimala jala, nä vahila anargala,
se vä kena rahila jévita
Bhajana-rahasya-våtti
Sädhakas performing bhajana condemn their
lives and repent in
this way: “Alas! Even though I have
heard hari-kathä from the
mouths of saintly persons, my hard
heart does not melt. This is
the result of my offences. The heart of
one who just once hears
the glories of Kåñëa’s name melts
immediately. But my heart has
not realised this truth, and thus my
life is condemned.”
There is a story in this regard. There
was a person who would
come to hear hari-kathä in an
assembly of sädhus. Upon hearing
the hari-kathä, everyone present
would be saturated with
bliss, but the heart of this man bore
no change. He became very
remorseful about this. The next day,
while hearing hari-kathä,
he rubbed red chilli powder in his
eyes, which then poured forth
a shower of tears. The Vaiñëava giving
the hari-kathä noticed
ÇRÉ BHAJANA-RAHASYA
1 3 2
this. When the narrations were
finished, he called him over and
praised him by saying, “The scriptures
say those senses that
refuse to perform kåñëa-bhajana should
be punished, and today
you have put this into practice. Çrémad-Bhägavatam
says, ‘It is
useless to keep those senses that are
not engaged in the service
of Bhagavän.’” When the man heard this,
a stream of real tears
flowed from his eyes.
Text 6
Knowledge of Kåñëa’s glories is described
in the Mukunda-mälä
(43):
kåñëo rakñati no jagat-traya-guruù
kåñëo hi viçvambharaù
kåñëäd eva samutthitaà jagad idaà kåñëe
layaà gacchati
kåñëe tiñöhati viçvam etad akhilaà
kåñëasya däsä vayaà
kåñëenäkhila sad-gatir-vitaritä kåñëäya
tasmai namaù
Çré Kåñëa, the guru of the three
worlds, protects us. Viçvambhara
Kåñëa maintains the entire universe in
all ways. This world is manifested
by Kåñëa – that is, by His external
potency (bahiraìgaçakti)
– and at the proper time (during pralaya)
the entire
creation again merges into Him. Kåñëa
pervades the entire world;
the entire world is situated within
Him. Çré Kåñëa manifests all
wealth and opulence. We are all Kåñëa’s
eternal servants. I offer
my respects unto this Çré Kåñëa.
jagad-guru kåñëa sabe karena rakñaëa
kåñëa viçvambhara viçva karena pälana
kåñëa haite ei viçva haïäche udaya
avaçeñe ei viçva kåñëe haya laya
kåñëe viçva avasthita, jéva kåñëadäsa
sad-gati-pradätä kåñëe karaha viçväsa
janama layecha kåñëa-bhakti karibäre
kåñëa-bhakti vinä saba mithyä e saàsäre
1 3 3
3 / TÅTÉYA-YÄMA-SÄDHANA
Bhajana-rahasya-våtti
As sädhakas chant Kåñëa’s names,
they repeatedly sing the glories
of those names. They offer Him
obeisances and pray at His lotus
feet: “O Kåñëa, save my life by giving
me Your darçana. You are
the provider and maintainer of the
entire world, and thus Your
name, Viçvambhara, has become
meaningful. Since I am also
residing in this world, please protect
me. From You come the
creation, maintenance and destruction
of this world. Millions of
universes are situated in each and
every pore of Your body.
Because I am present in this world, I
am also Your insignificant
servant, so please bestow Your mercy
upon me. Prabhu, by Your
causeless mercy, You have arranged that
the living entities take
birth in human bodies only so they can
perform bhagavadbhajana,
without which this entire universe is
useless. As this
bhakti cannot be received without Your mercy,
please bestow
that mercy upon me.”
Furthermore Çré Caitanya-bhägavata (Madhya-khaëòa
2.202)
states:
jagatera pitä kåñëa je nä bhaje bäpa
pitå-drohé pätakéra janme-janme täpa
Çré Kåñëa is the father of the
universe. Although a person may
perform duties to his mother, father,
wife, children and so on, if he
does not perform bhajana of his
original eternal father, he is
offensive to that father (pitå-drohé)
and he will be scorched by the
threefold miseries of mäyä,
birth after birth.
Çré Caitanya-caritämåta (Ädi-lélä 6.85) states:
keha mäne, kehä nä mäne, saba taìra
däsa
ye nä mäne, tära haya sei päpe näça
Some accept Him whereas others do not,
yet everyone is His servant.
One who does not accept Him, however,
will be ruined by
his sinful activities.
1 3 4
ÇRÉ BHAJANA-RAHASYA
The scriptures also state:
daçäçvamedhé punar eti janmani
kåñëa-praëämé na punar bhaväya
Even a person who performs ten horse
sacrifices takes birth again
in this world. But he who offers
obeisances to Kåñëa just once
does not return.
O Kåñëa, I eternally offer my constant
obeisances at Your lotus
feet, which bring one fearlessness.
Text 7
Great eagerness in kåñëa-bhajana is
described in the Mukundamälä
(33):
kåñëa tvadéya-pada-paìkaja-païjaräntam
adyaiva me viçatu mänasa-räja-haàsaù
präëa-prayäëa-samaye kapha-väta-pittaiù
kaëöhävarodhana-vidhau bhajanaà kutas
te
O Kåñëa, my request is that the swan of
my mind be confined in
the cage of Your lotus feet and dwell
there in the ocean of rasa.
At the time of death the throat will be
choked up with mucus, air
and bile. Under such conditions, how
will it be possible to
remember Your name?
våthä dina yäya more majiyä saàsäre
e mänasa-räja-haàsa bhajuka tomäre
adyai tomära päda-paìkaja-païjare
baddha ha’ye thäkuka haàsa rasera
sägare
e präëa prayäëa-käle kapha väta pitta
karibeka kaëöharodha apraphulla citta
takhana jihväya nä sphuribe tava näma
samaya chäòile kise ha’be siddhakäma
1 3 5
3 / TÅTÉYA-YÄMA-SÄDHANA
Bhajana-rahasya-våtti
As a person who is inclined to perform näma-bhajana
increases
his chanting of the holy name, feelings
of repentance increase in
his aching heart. Even though he is
chanting harinäma day and
night, he thinks, “Alas, my mind has
dwelled on material objects
and thus my days have passed in vain.
My mind is not fixed at the
lotus feet of Näma Prabhu. O Prabhu,
how will I be delivered? It
is my request at Your lotus feet that
my swan-like mind be
confined in the cage of Your lotus feet
and always drink nectar.
At the time of death, when mucus, air,
bile and so forth choke my
throat, how will I drink the nectar of
Your name? If at that time
Your name does not appear on my tongue,
how will I be able to
attain perfection? O Prabhu, I pray at
Your lotus feet that at the
time of death, I will give up my body
while constantly chanting
Your holy name.”
Text 8
The following six verses of the Yämuna-stotra
(which comprise
Texts 8–13) illustrate the poet
Yämunäcärya’s own humility:
na dharma-niñöho ’smi na cätma-vedé
na bhaktimäàs tvac-caraëäravinde
akiïcano ’nanya-gatiù çaraëya
tvat-päda-mülaà çaraëaà prapadye
I am not devoted to dharma, nor
do I have any knowledge of the
soul, and my heart has no devotion for
Your lotus feet. O protector,
being destitute, I take shelter of You.
I have no shelter
other than You. You have come as the
saviour of the fallen to
deliver such a wretched fallen soul as
me. I am Your eternal
servant and You are my eternal master.
1 3 6
ÇRÉ BHAJANA-RAHASYA
hari he!
dharma-niñöhä nähi mora, ätma-bodha vä
sundara,
bhakti näi tomära caraëe
ataeva akiïcana, gati-héna duñöa-jana,
rata sadä äpana-vaïcane
patita-pävana tumi, patita adhama ämi,
tumi mora eka-mätra gati
tava päda-müle painu, tomära çaraëa
lainu,
ämi däsa tumi nitya-pati
Bhajana-rahasya-våtti
The sädhaka prays to Bhagavän in
a meek and destitute mood,
“O Prabhu, I have no devotion to dharma,
no bhakti and no
jïäna, so how can I remember Your lotus feet? You are the saviour
of the fallen (patita-pävana);
You even give those who are poor
and lowly a place at Your lotus feet.
Therefore please deliver me,
this degraded soul. Then Your name,
Patita-pävana, will become
meaningful.”
Text 9
na ninditaà karma tad asti loke
sahasraço yan na mayä vyadhäyi
so ’haà vipäkävasare mukunda
krandämi sampraty agatis tavägre
O Prabhu! O Hari! There is no wicked or
sinful activity I have not
performed thousands and thousands of
times, and I will suffer
for them. O Mukunda, I see that besides
You there is no other
shelter. I am constantly crying,
praying before You. If You so
desire, punish me; for You are the
ruler of this destitute body.
1 3 7
3 / TÅTÉYA-YÄMA-SÄDHANA
hena duñöa karma näi, yähä ämi kari
näi,
sahasra-sahasra bära hari
sei saba karma-phala, peye avasara
bala,
ämäya piçiche yantropari
gati nähi dekhi ära, kändi hari
änivära,
tomära agrete ebe ämi
yä’ tomära haya mane, daëòa deha
akiïcane,
tumi mora daëòa-dhara svämé
Bhajana-rahasya-våtti
“O Lord, birth after birth I have
performed innumerable sinful
and contemptible activities. To
describe them all to You is not
even possible; but as You are
omniscient, You know of them
anyway. So now I come before You,
clasping a piece of straw
between my teeth, humbly requesting You
to please deliver me,
even by giving me punishment. O Prabhu,
as a result of my
numerous offences, mäyä crushes
me just as one crushes a stick
of sugar cane. My tearful request to
You is to please purify this
destitute person by punishing him.
Since You give liberation to
the jévas, one of Your names is
Mukunda. Therefore please liberate
me from these sins and bestow upon me
service to Your lotus
feet.”
Çréla Kåñëadäsa Kaviräja Gosvämé says
in Çré Caitanyacaritämåta
(Ädi-lélä 5.205, 207):
jagäi mädhäi haite muïi se päpiñöa
puréñera kéöa haite muïi se laghiñöa
emana nirghåëëä more kebä kåpä kare
eka nityänanda vinä jagata bhitare
I am more sinful than Jagäi and Mädhäi
and even lower than a
worm in stool. Who in this world but
Nityänanda could show His
mercy to such an abominable person as
me?
Om Tat Sat
(Continued...)
(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
