Sree Bhajana – Rahasya -1

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Sree Bhajana - Rahasya

Çré Bhajana-rahasya is compiled by Çrémad Bhaktivinoda

Öhäkura Mahäçaya. He has collected into the form of a book

several confidential hints from his own method of bhajana to

guide sincere sädhakas who are performing bhajana under his

direction. Some years ago, this destitute person observed him

performing bhajana. He was constantly reciting and relishing

verses such as the ones in this book, thus becoming overwhelmed

with bhagavat-prema.

For sädhakas whose faith is on the neophyte platform, the

system of arcana is provided. Many people are unable to understand

the distinction between arcana and bhajana and therefore

use the word bhajana to refer to arcana. One can practise

bhajana by performing the nine kinds of devotion, navadhäbhakti.

Because arcana is included within navadhä-bhakti, it is

also considered a part of bhajana. There is a difference beween

complete bhajana and partial bhajana. Arcana means to worship

Introduction to the Rahasya

[translated from the Bengali edition]

the deity with awe and reverence; that is, with knowledge of the

Lord’s opulence and by observing etiquette. It is also arcana to

serve Bhagavän with various paraphernalia according to rules

and regulations and with the mundane conception of identifying

oneself with the material body. In viçrambha-sevä, service

rendered with intimacy and a sense of possessiveness, the hot

rays of awe and reverence are still apparent to a small degree, but

no one can refuse the excellent sweetness of its cool, pleasant

moonbeams. A brief arcana-paddhati has been added as an

appendix to this book.

Within the framework of this book, the secret meaning of

bhajana is given in a way that captivates the heart. In the process

of arcana, one remains more or less entangled in one’s relationship

with the gross and subtle body. In the realm of bhajana,

however, the sädhaka passes beyond both the gross and subtle

bodies to directly serve Bhagavän. The transcendental sentiments

that others perceive in great personalities (mahäpuruñas),

who perform bhajana and who are completely free from all

kinds of material designations, are not worldly or illusory. Due to

being directly within the proximity of the non-dual Supreme

Absolute Truth (advaya-jïäna-para-tattva), who is beyond

perception, they experience the transcendental sentiments of

devotional service that are beyond the range of material senses

and material time.

Rahasya means “a profound subject that is instructed by the

guru and that is required to be known by those with great faith”.

As a result of first receiving spiritual instructions and then

performing viçrambha-sevä, which is the third among the sixtyfour

limbs of sädhana-bhakti mentioned in Bhakti-rasämåtasindhu,

a devotee begins to follow the path of sädhus. To do so

is to cultivate bhajana-rahasya. Niskiïcana-bhaktas (renounced

devotees) who are absorbed in bhagavad-bhajana become freed

Sree Bhajana Rahasya

from material bondage. They therefore also become completely

freed from the association of those bound by worldly desires. At

that time, the inclination to engage in service throughout the

twenty-four hours of the day (añöa-käla) awakens in their hearts.

Pure devotees who are intent on rendering sevä consider the

association of non-devotees, who are attached to either enjoyment

or renunciation, to be an obstacle in the attainment of their

desired goal. Anyäbhiläñés (those with desires other than to serve

Kåñëa), karmés and jïänés do not have a taste for bhajanarahasya.

Therefore, due to being unqualified to enter the realm

of bhajana, which is transcendentally illuminated by the eight

divisions of the day, they do not revere this book.

When the day and night are divided into eight parts, each part

is known as a yäma. There are three yämas during the night,

three during the day, one at dawn and one at dusk. Only pure

Vaiñëavas are able to perform kåñëa-bhajana with one-pointed

determination in all respects and at all times. Such continuous

bhajana is not possible as long as one’s gross and subtle material

conceptions of “I” and “mine” remain. The living entities will not

be liberated from this conditioning if they attribute mundane

conceptions to matters related to Hari. Vaiñëavas devoted to

bhajana who have achieved their pure identity (çuddha-svarüpa)

are forever prepared to serve Kåñëa.

The eight verses of Çikñäñöaka, composed by Çré

Gaurasundara, contain transcendental sentiments favourable to

bhajana throughout the eight periods of the day. The eleven

verses of Çré Rüpa Gosvämé’s Çré Rädhä-kåñëayor añöa-käléyalélä-

smaraëa-maìgala-stotram* and the poetry that expresses

longing for añöa-käla-bhajana composed by all the exalted

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INTRODUCTION TO THE RAHASYA

* Eight of these verses, which are also found in Çréla Kåñëadäsa Kaviräja

Gosvämé’s Govinda-lélämåta, are present in this book as the final Text of each

chapter.

personalities who follow him, prescribe continuous bhajana.

Upon becoming completely free from mundane conceptions of

time, place and recipient, the servant of the spiritual master

should constantly study Çré Bhajana-rahasya.

The servant of the devotees of Çré Hari,

DÄSA ÇRÉ SIDDHÄNTA SARASVATÉ

13th November, 1927

Kanpur, Uttar Pradesh

ÇRÉ BHAJANA-RAHASYA

i v

Preface

[translated from the Hindi edition]

Just as the sage Bhagératha brought the River Bhägérathé (Gaìgä)

to this Earth, oà viñëupäda Çré Çrémad Saccidänanda Bhaktivinoda

Öhäkura Mahäçaya brought the present flow of the Bhägérathé of

pure bhakti to this world. In his book Çré Harinäma-cintämaëi,

Çréla Bhaktivinoda Öhäkura has presented an extensive deliberation

on the glories of the holy name, on the distinctions between

näma, näma-äbhäsa and näma-aparädha, and on the method

of chanting the holy name. He has compiled Çré Bhajanarahasya

as a supplement to Çré Harinäma-cintämaëi. There are

eight pairs of names in the mahä-mantra. In this book, Öhäkura

Mahäçaya describes the mercy of these eight pairs of names, and

provides a remarkably beautiful glimpse of how to cultivate

one’s contemplation of añöa-käléya-lélä through the chanting of

the mahä-mantra.

Several years ago, at the request of the sincere devotees of

Mathurä and Våndävana, I continuously spoke on this book for

some time. The listeners gave rapt attention and I also felt

boundless joy. When I had completed my classes, the faithful

listeners repeatedly requested me to publish a Hindi edition of

this book. At that time, however, I was busy publishing some

books by Çré Viçvanätha Cakravarté Öhäkura – in particular his

commentary on Bhagavad-gétä – and I was also engaged in

preaching pure bhakti, as practised and propagated by Çréman

Mahäprabhu, around the world. Therefore I was unable to give

this project my attention.

Some time later, I returned from preaching in the West to Çré

Keçavajé Gauòéya Maöha in Mathurä. During the month of Kärttika,

daughter Kumäré Savitä gave me a manuscript of Çré Bhajanarahasya

in Hindi with my commentary, Bhajana-rahasya-våtti. I

was so pleased and asked her how she had prepared it. She

humbly replied that she had compiled it from notes she had carefully

taken during my lectures and from my brahmacärés’

cassette recordings of those lectures. I kept the manuscript with

me and after Kärttika-vrata, took it with me when I again went

abroad to preach.

We arrived at the very beautiful island of Cebu, which, being

part of the Philippines, is situated in the Pacific Ocean. When, in

that favourable atmosphere, I looked at the manuscript of

Bhajana-rahasya to edit it, I became astonished and could not

believe that I had actually spoken it. I felt sure that Çréla

Bhaktivinoda Öhäkura Mahäçaya himself had inspired me to

speak this commentary. To compile the manuscript, daughter

Savitä had also meticulously searched through many authoritative

books on rägänuga-bhakti, thus further enriching the

Bhajana-rahasya-våtti commentary.

The guardian of the Çré Gauòéya sampradäya and the founder

of Çré Gauòéya Vedänta Samiti, my most worshipful gurudeva,

äcärya-kesaré añöottara-çata Çré Çrémad Bhakti Prajïäna Keçava

Gosvämé Mahäräja, used to mercifully encourage and inspire me,

his servant, to publish Hindi editions of the books of Çréla

Bhaktivinoda Öhäkura Mahäçaya. Today, offering this book into

his lotus hands, I feel unbounded joy. All glories unto him! All

glories unto him!

ÇRÉ BHAJANA-RAHASYA

v i

The services and great endeavours of daughter Kumäré Savitä

in preparing the manuscript of this book, daughter Çrématé

Jänaké-devé in helping her, Çré Oà Prakäça Brijabäsé “Sahityaratna”,

Çrématé Våndä-devé, Çrématé Çänti-devé, Çréman Purandara

däsa Brahmacäré, Çréman Çubhänanda Brahmacäré “Bhägavatabhüñaëa”,

Çréman Navéna-kåñëa Brahmacäré “Vidyälaìkära”,

Çréman Parameçvaré däsa Brahmacäré and others who were

involved in composing it on the computer, proofreading and performing

other services, are all greatly praiseworthy and notable.

My heartfelt prayer at the lotus feet of Çré Guru-Gauräìga-

Gändharvikä-Giridhäré is that They bestow an abundance of

merciful blessings upon them.

I am confident that persons eager for bhakti, and in particular

sädhakas of rägänuga-bhakti who are eagerly desirous of vrajarasa,

will greatly honour this book, and that by studying it, faithful

persons will attain the eligibility to enter the prema-dharma

of Çré Caitanya Mahäprabhu.

Finally, may the condensed personification of Bhagavän’s

compassion, my most worshipful çré guru-päda-padma, shower

me with profuse mercy so that I may attain the eligibility to fulfil

his inner-most desire. This is my submissive prayer at his crimson

lotus feet.

An aspirant for a particle of mercy

from Çré Hari, Guru and Vaiñëavas,

humble and insignificant,

ÇRÉ BHAKTIVEDÄNTA NÄRÄYAËA

Çré Gaura-pürëimä

20th March, 2000

Mathurä, Uttar Pradesh

PREFACE

v i i

Preface to the English Edition

In compiling Çré Bhajana-rahasya, Çréla Bhaktivinoda Öhäkura

has selected specific verses from the Vedic literature that serve

to guide the sädhaka in awakening his eternal identity as a

servant of Kåñëa. He reveals the purpose of each verse with an

introductory sentence. These verses are presented in chapters

that correspond to the sädhaka’s level of spiritual practice, from

the early stages of faith up to the appearance of prema, when

one’s heart is blossoming with his eternal relationship with

Rädhä and Kåñëa.

The book’s chapters are also divided according to the eight

parts of the day, called yämas. In each yäma Çré Rädhä-Kåñëa

enjoy particular pastimes, a general synopsis of which is given

in the final verse of each chapter. Following the introductory

sentence, the main verse (individually referred to throughout as

a “Text”) and its translation, are Bengali verses composed by

Bhaktivinoda Öhäkura himself. These verses paraphrase the

main Text and also include his commentary.

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Just as Çréla Bhaktivinoda Öhäkura took the essence of each

Text and elaborated upon it in his paraphrases, our beloved

gurudeva, Çré Çrémad Bhaktivedänta Näräyaëa Mahäräja, has

expanded on the meaning of each verse with a wonderful våtti,

or commentary, named Bhajana-rahasya-våtti. In most cases

direct translations of Bhaktivinoda Öhäkura’s paraphrases have

not been provided, as they are generally included within Çréla

Gurudeva’s commentary. This commentary reveals his genuine

concern for the souls in this world who, under the guidance of

çré guru and Vaiñëavas, are endeavouring to develop their relationship

with Çré Rädhä-Kåñëa. For this we remain bound to him

with affection.

A chart that serves as an overview of Çré Bhajana-rahasya is

located at the inside of the back cover. This chart, based on

information from Çréla Gurudeva’s commentary on Text 6 of

Chapter 1, can be understood as follows.

The mahä-mantra is chanted by two types of sädhaka: that

person in whose heart bhäva has not arisen (the ajäta-ratisädhaka)

and that person in whose heart bhäva has arisen (the

jäta-rati-sädhaka). How each sädhaka chants each pair of

names is described in the section outside the chart’s concentric

circles.

Each pair of names corresponds to a yäma, one of the eight

periods of the day into which Çré Rädhä-Kåñëa’s eternal pastimes

are divided. These pastimes are briefly described under the

heading “jäta-rati-sädhaka”. In other words, this is the constant

meditation of such a sädhaka.

Each pair of names also corresponds with the ajäta-ratisädhaka’s

devotional growth, as he progresses through the

stages from çraddhä to äsakti. This development is outlined in

the first verse of Çré Çikñäñöaka, which describes the seven

progressive results of çré-kåñëa-saìkértana. And each result

ÇRÉ BHAJANA-RAHASYA

corresponds with one of the eight successive verses of

Çikñäñöaka. Once the sädhaka attains the stage of bhäva, he is

no longer an ajäta-rati-sädhaka, as described above; hence that

title is omitted from that part of the chart onwards.

Although Bhaktivinoda Öhäkura’s analysis of the mahämantra

is outlined in this diagram, one should be careful not to

limit this analysis to its two dimensions. Rather, the chart is meant

to serve as a springboard to a more developed understanding of

the mahä-mantra and a deeper approach to chanting.

In the course of doing this translation, quite a number of

questions arose. The book contains many technical and subtle

points that needed clarification to remove any ambiguity. Çrépada

Bhaktivedänta Mädhava Mahäräja kindly gave his time to clearing

confusion and answering questions, although he repeatedly

reminded us that many of these concepts are never usually

expressed in words and that it is only by the mercy of Çréla

Bhaktivinoda Öhäkura and Çréla Gurudeva that they are presented

at all. He also pointed out that it is not possible for the

material mind to grasp them and we must patiently wait until we

attain higher levels of bhakti to realise their meaning.

We are also indebted to Umä Dédé, Mädhava-préya

Brahmacäré, Savitä däsé and Pürëimä däsé, who were constantly

available to answer all varieties of questions. The book would

not have come to completion without them

Vraja-sundaré däsé (England) originally translated most of the

book from Hindi into English. Maïjaré däsé edited the English

and Ananta-kåñëa däsa did a fidelity check of the entire translation.

Çyämaräëé däsé reviewed this draft, making English suggestions

and clarifying the siddhänta. We thank Çrépada

Bhaktivedänta Bhägavata Mahäräja and Atula-kåñëa däsa for

checking the Sanskrit. Käntä däsé compiled the glossary and

assisted by doing other computer work.

x i

PREFACE TO THE ENGLISH EDITION

Sundara-gopäla däsa (England) made numerous valuable

suggestions throughout the manuscript’s development, and

Giridhäré Brahmacäré proofread the book. Kåñëa-käruëya

Brahmacäré and Jaya-gopäla däsa did the graphic design for the

enclosed diagram. Kåñëa-prema däsa designed the cover and

provided the layout for the entire book. We are ever grateful to

Prema-viläsa däsa and Lavaìga-latä däsé for providing the final

edit and for preparing the book for production.

This English version of Çré Bhajana-rahasya was published

by the kind donation of Sundara-gopäla däsa (Fiji). We also

thank Gopénätha däsa for his committed support of Çréla

Gurudeva’s book production.

It is by the transcendental compassion of Çréla A.C.

Bhaktivedänta Swami Prabhupäda, who introduced the science

of kåñëa-bhakti to the Western world, that we are now receiving

the mercy of Bhaktivinoda Öhäkura and our guru-paramparä.

He endured great difficulties for the sole purpose of giving us

the most essential teachings, as found in this Çré Bhajanarahasya.

Our feelings of indebtedness to him cannot be

expressed in words and we humbly pray that he forever bestow

his mercy upon us.

Finally, we would like to thank those devotees dedicated to

the service of our gurudeva who gave their constant encouragement

to this project, and to all those Gauòéya Vaiñëavas who

embody the various aspects of the teachings given herein and

who are a constant source of inspiration for devotees worldwide.

VAIJAYANTÉ-MÄLÄ DÄSÉ / ÇÄNTÉ DÄSÉ

Kämadä Ekädaçé

13th April, 2003

Gopénätha-bhavana, Çré Våndävana

x i i

ÇRÉ BHAJANA-RAHASYA

çré-kåñëa-brahma-devarñibädaräyaëa-

saàjïakän

çré-madhva-çré-padmanäbhaçréman-

nåhari-mädhavän

akñobhya-jayatértha-çréjïänasindhu-

dayänidhén

çré-vidyänidhi-räjendrajayadharmän

kramädvayam

puruñottama-brahmaëyavyäsatérthäç

ca saàstumaù

tato lakñmépatià çrémanmädhavendraà

ca bhaktitaù

Çré Brahma-Madhva-Gauòéya

Guru-paramparä

x i i i

tac-chiñyän çréçvarädvaitanityänandän

jagad-gurün

devam éçvara-çiñyaà çrécaitanyaà

ca bhajämahe

çré-kåñëa-prema-dänena

yena nistäritaà jagat

mahäprabhu-svarüpa-çrédämodaraù

priyaà karaù

rüpa-sanätanau dvau ca

gosvämi-pravarau prabhü

çré-jévo raghunäthaç ca

rüpa-priyo mahämatiù

tat-priyaù kaviräja-çrékåñëa-

däsa-prabhur mataù

tasya priyottamaù çrélaù

seväparo narottamaù

tad-anugata-bhaktaù çréviçvanäthaù

sad-uttamaù

tad-äsaktaç ca gauòéyavedäntäcärya-

bhüñaëam

vidyäbhüñaëa-päda-çrébaladeva-

sadäçrayaù

vaiñëava-särvabhaumaù çréjagannätha-

prabhus tathä

çré-mäyäpura-dhämnas tu

nirdeñöä sajjana-priyaù

ÇRÉ BHAJANA-RAHASYA

x i v

çuddha-bhakti-pracärasya

mülébhüta ihottamaù

çré-bhaktivinodo devas

tat priyatvena viçrutaù

tad-abhinna-suhåd-varyo

mahä-bhägavatottamaù

çré-gaurakiçoraù säkñäd

vairägyaà vigrahäçritam

mäyävädi-kusiddhäntadhvänta-

räçi-niräsakaù

viçuddha-bhakti-siddhäntaiù

sväntaù padma-vikäçakaù

devo ’sau paramo haàso

mattaù çré-gaura-kértane

pracäräcära-käryeñu

nirantaraà mahotsukaù

hari-priya-janair gamya

oà viñëupäda-pürvakaù

çrépädo bhaktisiddhänta

sarasvaté mahodayaù

sarve te gaura-vaàçyaç ca

paramahaàsa-vigrahäù

vayaà ca praëatä däsäs

tad-ucchiñöa-grahägrahäù

GURU-PARAMPARÄ

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Guru-paramparä

by Çréla Bhaktisiddhänta Sarasvaté Öhäkura

kåñëa haite caturmukha, haya kåñëa sevonmukha,

brahmä haite näradera mati

närada haite vyäsa, madhva kahe vyäsadäsa,

pürëaprajïa padmanäbha gati

In the beginning of creation Çré Kåñëa spoke the science of devotional

service to four-headed Lord Brahmä, who in turn passed

these teachings on to Närada Muni, who accepted Kåñëadvaipäyana

Vyäsadeva as his disciple. Vyäsa transmitted this

knowledge to Madhväcärya, who is also known as Pürëaprajïa

Tértha and who was the sole refuge for his disciple Padmanäbha

Tértha.

nåhari mädhava vaàçe, akñobhya-paramahaàse,

çiñya bali’ aìgékära kare

akñobhyera çiñya jayatértha näme paricaya,

täìra däsye jïänasindhu tare

Following in the line of Madhväcärya were Nåhari Tértha and

Mädhava Tértha, whose principal disciple was the great

paramahaàsa Akñobhya Tértha. He in turn accepted as his

disciple Jayatértha, who passed his service down to Jïänasindhu.

tähä haite dayänidhi, täìra däsa vidyänidhi,

räjendra haila täìhä haite

täìhära kiìkara jayadharma näme paricaya,

paramparä jäna bhäla mate

From him the line came down to Dayänidhi, then to his disciple

Vidyänidhi, then in turn it was introduced to Räjendra Tértha,

ÇRÉ BHAJANA-RAHASYA

x v i

whose servant was the renowned Jayadharma, also known as

Vijayadhvaja Tértha. In this way the guru-paramparä is properly

understood.

jayadharma-däsye khyäti, çré-puruñottama yati,

tä’ ha’te brahmaëyatértha süri

vyäsatértha täìra däsa, lakñmépati vyäsadäsa,

tähä ha’te madhavendra puré

The great sannyäsé Çré Puruñottama Tértha was a renowned disciple

in the service of Jayadharma; from Çré Puruñottama the line

descended to the powerful Brahmaëyatértha, then to Vyäsatértha.

He was succeeded by Çré Lakñmépati, who passed the line down

to Çré Mädhavendra Puré.

mädhavendra purévara, çiñya-vara çré-éçvara,

nityänanda çré-advaita vibhu

éçvara-puréke dhanya, karilena çré-caitanya,

jagad-guru gaura-mahäprabhu

Çré Éçvara Puré was the most prominent sannyäsa disciple of the

great Çré Mädhavendra Puré, whose disciples also included the

avatäras Çré Nityänanda Prabhu and Çré Advaita Äcärya. Çré

Caitanya Mahäprabhu, the Golden Lord and spiritual preceptor

of all the worlds, made Éçvara Puré greatly fortunate by accepting

him as dékñä-guru.

mahäprabhu çré-caitanya, rädhä kåñëa nahe anya,

rüpänuga janera jévana

viçvambhara priyaìkara, çré svarüpa dämodara,

çré-gosvämé rüpa-sanätana

GURU-PARAMPARÄ

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Çré Caitanya Mahäprabhu, who is Rädhä and Kåñëa combined, is

the very life of the rüpänuga Vaiñëavas who follow Çré Rüpa

Gosvämé. Çré Svarüpa Dämodara, Çré Rüpa and Çré Sanätana

Gosvämés were the dearmost servants of Viçvambhara (Çré

Caitanya).

rüpa priya mahäjana, jéva raghunätha hana,

täìra priya kavi kåñëadäsa

kåñëadäsa priya-vara, narottama seväpara,

jäìra pada viçvanätha äça

Dear to Çré Rüpa Gosvämé were the great saintly personalities, Çré

Jéva Gosvämé and Çré Raghunätha däsa Gosvämé, whose intimate

disciple was the great poet Çré Kåñëadäsa Kaviräja. The dearmost

of Kåñëadäsa was Çréla Narottama däsa Öhäkura, who was always

engaged in guru-sevä. His lotus feet were the only hope and

aspiration of Çré Viçvanätha Cakravarté Öhäkura.

viçvanätha bhakta-sätha, baladeva jagannätha,

täìra priya çré-bhaktivinoda

mahä-bhägavata-vara, çré-gaurakiçora-vara,

hari bhajanete jäìra moda

Prominent among the associates of Çré Viçvanätha Cakravarté

Öhäkura was Çré Baladeva Vidyäbhüñaëa. After him the line

descended to Çréla Jagannätha däsa Bäbäjé Mahäräja, who was

the beloved çikñä-guru of Çré Bhaktivinoda Öhäkura.

Bhaktivinoda was the intimate friend of the great mahäbhägavata

Çréla Gaura-kiçora däsa Bäbäjé Mahäräja, whose sole

delight was hari-bhajana.

ÇRÉ BHAJANA-RAHASYA

x v i i i

çri-värñabhanavé-vara, sadä sevya-sevä-para,

täìhära dayita-däsa näma

prabhupäda-antaraìga, çré-svarüpa-rüpänuga,

çré-keçava bhakti prajïäna

gauòéya-vedänta-vettä, mäyäväda-tamohantä,

gaura-väëé pracäräcära-dhäma

The most distinguished Çréla Bhaktisiddhänta Sarasvaté Öhäkura,

whose initiated name was Çré Värñabhänavé Dayita däsa, was

always engaged in divine service to Hari, Guru and Vaiñëavas. An

internal and intimate disciple of Prabhupäda following in the line

of Svarüpa Dämodara and Rüpa Gosvämé was Çré Bhakti Prajïäna

Keçava Gosvämé. Having full knowledge of Vedänta philosophy

according to the Gauòéya sampradäya, Çréla Keçava Mahäräja

annihilated the darkness of all mäyäväda arguments. He abundantly

served Navadvépa-dhäma, and his life is an example of

both the practice and preaching of Mahäprabhu’s message.

ei saba harijana, gauräìgera nija-jana,

täìdera ucchiñöe mora käma

It is my desire to honour the remnants (ucchiñöa) – their mahäprasäda

and their instructions – from the lotus mouths of all

these personal associates of Çré Kåñëa and Çré Caitanya

Mahäprabhu.

GURU-PARAMPARÄ

x i x

ÇRÉ ÇRÉMAD BHAKTIVEDÄNTA NÄRÄYAËA MAHÄRÄJA

ÇRÉ ÇRÉMAD A.C. BHAKTIVEDÄNTA SWAMI PRABHUPÄDA

ÇRÉ ÇRÉMAD BHAKTI PRAJÏÄNA KEÇAVA GOSVÄMÉ

ÇRÉLA BHAKTIVINODA ÖHÄKURA

(a sequel to Çré Harinäma-cintämaëi )

çré çré kåñëa-caitanya-candräya namaù

çRé Bhajana-Rahasya

Text 1

kåñëa-varëaà tviñäkåñëaà

säìgopäìgästra-pärñadam

yajïaiù saìkértana-präyair

bhajämi kali-pävanam

I worship Çré Gauräìgadeva, who delivers the living entities

of Kali-yuga (kali-pävana) through the congregational chanting

of the Lord’s holy names (çré-näma-saìkértana-yajïa). He

describes the name, form, qualities and pastimes of Çré Kåñëa; He

performs kértana of the two syllables kå and ñëa; His complexion

is fair; He is surrounded by His aìgas (associates, meaning Çré

Nityänanda Prabhu and Çré Advaita Prabhu), upäìgas (servitors,

meaning Çréväsa Paëòita and other pure devotees) and pärñadas

(confidential companions like Çré Svarüpa Dämodara, Çré Räya

Rämänanda, Çré Gadädhara Paëòita and the Six Gosvämés); and

He is endowed with His weapon (astra) of harinäma, which

destroys ignorance.

Prathama-yäma-sädhana

Niçänta-bhajana – çraddhä

(the last six daëòas of the night:

approximately 3.30 A.M. – 6.00 A.M.)

ÇRÉ BHAJANA-RAHASYA

A verse similar in meaning to Text 1 is found in Çrémad-

Bhägavatam (11.5.32):

kåñëa-varëaà tviñäkåñëaà

säìgopäìgästra-pärñadam

yajïaiù saìkértana-präyair

yajanti hi su-medhasaù

In the age of Kali, Kåñëa appears with a golden complexion

(akåñëa). He is constantly singing the two syllables kå and ñëa,

and He is accompanied by His associates, servitors, weapons and

confidential companions. Intelligent people worship Him by

performing saìkértana-yajïa.

kali-jéva uddhärite para-tattva hari

navadvépe äilä gaura-rüpa äviñkari

yuga-dharma kåñëa-näma-smaraëa kértana

säìgopäìge vitarila diyä prema dhana

jévera sunitya dharma näma-saìkértana

anya saba dharma näma-siddhira käraëa

“Çré Hari, who is the Absolute Truth Himself, descended in

Navadvépa as Gaurasundara to deliver the living entities (jévas) of

Kali-yuga. Together with His associates, He distributed the treasure

of kåñëa-prema through çré-kåñëa-näma-saìkértana, the

religion of the current age (yuga-dharma). Näma-saìkértana is

the living entities’ only eternal religion; all other dharmas are

simply secondary means to attain perfection in chanting.”

Bhajana-rahasya-våtti

Çréla Bhaktivinoda Öhäkura begins this book by praying to

Çréman Mahäprabhu. The jéva’s only duty is to worship Çré

Gaurasundara, who is resplendent with the lustre and sentiment

of Çré Rädhä. Çré Kåñëa Caitanya, the central figure (müla-tattva)

in navadvépa-lélä, comprises five features (païca-tattva3

1 / PRATHAMA-YÄMA-SÄDHANA

ätmaka). He and His four other forms – Çré Nityänanda Prabhu,

Çré Advaita Äcärya, Çré Gadädhara and the associates headed by

Çréväsa – are all supremely worshipful.

The worship and service of Çré Gaurasundara are performed

only through näma-saìkértana. By this process, which is the

most powerful of the nine kinds of bhakti, all the limbs of bhakti

are practised. Even if the other types of sädhana are not

performed during kértana, kértana is sufficient in itself; arcana,

smaraëa and so forth are nourished solely through kértana.

Actual service to Çré Kåñëa is carried out through saìkértana, a

process prescribed by païca-tattva-ätmaka Çré Gaurasundara.

Çréman Mahäprabhu and His associates assembled and showed

through çré-kåñëa-näma-saìkértana how to perform service to

and worship of the Lord.

In this first Text the author establishes that Çré Gaurasundara is

Kåñëa Himself. In the word kåñëa-varëam we find the two syllables

kå and ñëa. Hence the quality of being Kåñëa (kåñëatva),

which is itself the quality of being Bhagavän (bhagavattä), is displayed

in the name Çré Kåñëa Caitanya. Kåñëa-varëam also refers

to that person who, by remembering His previous supremely

blissful pastimes of keli-viläsa, becomes absorbed in transcendental

sentiments due to intense jubilation and always describes

(varëam) – here meaning “performs kértana of” – the name of

Kåñëa. He has assumed a fair complexion, and out of supreme

compassion has instructed all living entities to chant Kåñëa’s

name, which will naturally manifest in their hearts simply by

receiving Çré Gaurasundara’s darçana. Çré Kåñëa, who possesses

the potency to make the impossible possible (aghaöanaghaöana-

paöéyasé-çaktimän), accepted the form of a devotee and

appeared as Gaurasundara. In other words Çré Kåñëa Himself

directly manifested as Gaurasundara.

This incarnation (avatära) of Çré Caitanyadeva is extremely

ÇRÉ BHAJANA-RAHASYA

difficult for ordinary sädhakas to understand. In Çrémad-

Bhägavatam (7.9.38) Prahläda Mahäräja says: “channaù kalau

yad abhavas triyugo ’tha sa tvam – O Puruñottama, in Kali-yuga

You are concealed. Your name, therefore, is Tri-yuga, the Lord

who appears only in three yugas, because this covered incarnation

is not clearly evident in any scripture.”

When the great scholar Särvabhauma Bhaööäcärya saw the

brightly shining ecstatic transformations (süddépta-añöa-sättvikabhävas)

in Çréman Mahäprabhu, he was amazed; he knew that

these extremely rare transcendental sentiments are not seen in

any human being. Nevertheless, he doubted that Çréman

Mahäprabhu was Kåñëa Himself and expressed this to Çré

Gopénätha Äcärya:

ataeva ‘triyuga’ kari’ kahi viñëunäma

kaliyuge avatära nähi – çästra-jïäna

Çré Caitanya-caritämåta (Madhya-lélä 6.95)

[Särvabhauma Bhaööäcärya said:] The verdict of the scriptures is

that there is no incarnation of Çré Viñëu in Kali-yuga; hence, one

name of Çré Viñëu is Tri-yuga.

Hearing this, Gopénätha Äcärya said:

kali-yuge lélävatära nä kare bhagavän

ataeva ‘triyuga’ kari’ kahi tära näma

pratiyuge karena kåñëa yuga-avatära

tarka-niñöha hådaya tomära nähika vicära

Çré Caitanya-caritämåta (Madhya-lélä 6.99–100)

In Kali-yuga there is no lélä-avatära of Çré Bhagavän; therefore His

name is Tri-yuga. But certainly there is an incarnation in each

yuga, and such an incarnation is called a yuga-avatära. Your heart

has become hardened by logic and arguments and thus you

cannot consider these facts.

1 / PRATHAMA-YÄMA-SÄDHANA

On the other hand, when Çré Räya Rämänanda, who is Viçäkhä

Sakhé in vraja-lélä, received darçana of Mahäprabhu, he clearly

realised His identity. He said:

pahile dekhiluì tomära sannyäsé-svarüpa

ebe tomä dekhi muïi çyäma-gopa-rüpa

tomära sammukhe dekhi käïcana-païcälikä

täìra gaura-käntye tomära sarva aìga òhäkä

Çré Caitanya-caritämåta (Madhya-lélä 8.268–9)

At first I saw You in the form of a sannyäsé, but then I saw You as

a dark-complexioned cowherd boy. Now I see a shining figure in

front of You, whose golden lustre appears to cover Your entire

body.

Statements in various Puräëas prove that Caitanya

Mahäprabhu is Çré Kåñëa, the source of all incarnations. At the

time of Çré Kåñëa’s name-giving ceremony, Çré Gargäcärya said:

äsan varëäs trayo hy asya

gåhëato ’nuyugaà tanuù

çuklo raktas tathä péta

idänéà kåñëatäà gataù

Çrémad-Bhägavatam (10.8.13)

Your son Kåñëa appears in every yuga as an avatära. Previously

He assumed three different colours – white, red and yellow – and

now He has appeared in a blackish colour.

The Mahäbhärata (Däna-dharma 149.92, 75) states:

suvarëa-varëo hemäìgo

varäìgaç candanäìgadé

sannyäsa-kåc chamaù çänto

niñöhä-çänti-paräyaëaù

ÇRÉ BHAJANA-RAHASYA

[Bhéñma said to Yudhiñöhira Mahäräja:] Kåñëa first appears as a

gåhastha with a golden complexion. His limbs are the colour of

molten gold, His body is extremely beautiful, He is decorated with

sandalwood pulp and He continuously chants “Kåñëa”. Then He

accepts sannyäsa and is always equipoised. He is firmly fixed in

His mission of propagating harinäma-saìkértana and He defeats

the impersonalist philosophers, who are opposed to bhakti. He is

thus the highest abode of peace and devotion.

Furthermore it is said in Bhagavad-gétä (4.8): “dharmasaàsthäpanärthäya

sambhavämi yuge yuge – to re-establish the

principles of religion, I appear in every yuga.” The ägama-çästras

state: “mäyäpure bhaviñyämi çacé-sutaù – in the future, the son

of Çacé will appear in Mäyäpura.” Çré Jéva Gosvämé writes in

Tattva-sandarbha (Anuccheda 2):

antaù kåñëaà bahir-gauraà

darçitäìgädi-vaibhavam

kalau saìkértanädyaiù smaù

kåñëa-caitanyam äçritäù

I take shelter of Çré Kåñëa Caitanya, who is outwardly gaura, of fair

complexion, but is inwardly Kåñëa Himself. In Kali-yuga He displays

His associates, servitors and confidential companions while

performing saìkértana.

And in Çré Caitanya-caritämåta (Madhya-lélä 8.279) it is said:

rädhikära bhäva-känti kari’ aìgékära

nija-rasa äsvädite kariyächa avatära

To taste Your own transcendental mellow You appeared as Çré

Caitanya Mahäprabhu, accepting the sentiment and lustre of

Çrématé Rädhikä.

The rays of Çré Kåñëa Caitanya’s yellow lustre, which resemble

molten gold, destroy the darkness of ignorance. To destroy the

1 / PRATHAMA-YÄMA-SÄDHANA

darkness of the activities that are opposed to bhakti performed

by the living entities in Kali-yuga, Çré Mahäprabhu wanders the

Earth together with His aìgas (associates), upäìgas (servitors)

and pärñadas (confidential companions), and with the weapon

of the saìkértana of Hare Kåñëa and other names of Bhagavän.

Other incarnations destroyed demons with armies and weapons,

but Çré Kåñëa Caitanya Mahäprabhu’s aìgas and upäìgas are His

army. According to the scriptures, the word aìga means aàça,

or part, and the aìga of an aìga (part of a part) is called an

upäìga. Çré Nityänanda and Çré Advaita Äcärya are both Çré

Caitanya’s aìgas, and their parts, the upäìgas, are Çréväsa and

the other devotees who always accompany Mahäprabhu. They

preach Bhagavän’s name, Hare Kåñëa, which is itself the “sharp

weapon” capable of destroying atheism.

In this Text the adjective saìkértana-präyaiù, which means

“consisting chiefly of congregational chanting”, defines harinämasaìkértana-

yajïa as abhidheya-tattva, the means to attain the

goal. In the incarnation of Çréman Mahäprabhu the main weapon

is harinäma-saìkértana, by which He destroys the atheism of

the atheists and the sins of the sinful. He who worships Çré

Caitanyadeva through näma-saìkértana-yajïa is intelligent and

attains all perfection; he who does not worship Him is unfortunate,

unintelligent and devoid of pious merit (sukåti).

To conclude, in this age of Kali the only objects worthy of

meditation are Çré Caitanya Mahäprabhu’s lotus feet, which fulfil

all treasured desires. Apart from Çré Caitanyadeva’s mercy, nothing

is eternal or permanent; rather, everything is perishable and

incapable of fulfilling these desires.

ÇRÉ BHAJANA-RAHASYA

Text 2

Stavävalé (Çré Çacésünv-añöaka (5)) says:

nijatve gauòéyän jagati parigåhya prabhur imän

hare kåñëety evaà gaëana-vidhinä kértayata bhoù

iti präyäà çikñäà caraëa-madhupebhyaù paridiçan

çacé-sünuù kià me nayana-saraëéà yäsyati padam

When will Çacénandana Gaurahari appear on the path of my

eyes? He accepted the Gauòéya Vaiñëavas in this world, who are

like bees at His lotus feet, as His own, and He instructed them to

chant the Hare Kåñëa mahä-mantra by counting a fixed number

of rounds.

Bhajana-rahasya-våtti

Here Çréla Raghunätha däsa Gosvämé expresses the natural, affectionate

mercy of Çréman Mahäprabhu for the inhabitants of

Gauòa (Bengal). Their relationship with each other is likened to

the affectionate relationship of near and dear ones in this mundane

world (laukika-sad-bandhuvat). This means they have a

natural feeling of possessiveness (madéya-bhäva, or mamatä)

towards Çréman Mahäprabhu, by which they think, “Gaurasundara

is ours”. In Çré Båhad-bhägavatämåta, in the section describing

rägänuga-bhajana, Çréla Sanätana Gosvämé explains that a

mood of laukika-sad-bandhuvat, which is characterised by

intense possessiveness (mamatä) in relation to Bhagavän, is

indeed the symptom of deep prema for Him.

Although Rasaräja Çré Kåñëa appeared as Gaurasundara and

gave the process of chanting the Hare Kåñëa mahä-mantra to the

entire world, He displayed special compassion towards the

inhabitants of Gauòa. There, in Çré Navadvépa-dhäma, is the

place renowned as the aparädha-bhaïjana, where every kind

of offence is vanquished.

1 / PRATHAMA-YÄMA-SÄDHANA

Being entirely overwhelmed by bhäva, Çré Gaurasundara, the

originator of saìkértana, would perform kértana and dance in

the company of the Gauòéya bhaktas in an unprecedented way.

As the sentiments in Çré Gaurasundara’s heart swelled more and

more upon seeing His affectionate devotees, like bees they

would become intoxicated by drinking the honey-like bliss of

prema at His lotus feet.

At the time of saìkértana, Çré Gaurasundara would dance and

sing and become absorbed in ecstatic bliss as He tasted the

sweetness of Kåñëa’s räsa dance with Çré Rädhä and the other

vraja-gopés. The wonderful expressions of the spiritual sentiments

of this sweet and enchanting dance, which is possessed of

transcendental çåìgära-rasa, thus embellished Him with prema,

and He became decorated with the ornaments of extraordinary

ecstatic symptoms (añöa-sättvika-bhävas) such as the shedding of

tears and the standing of bodily hairs on end.

During the Ratha-yäträ Festival in Jagannätha Puré,

Mahäprabhu’s ecstatic dancing and kértana reached their topmost

limit. To support Mahäprabhu’s sentiments Çré Svarüpa

Dämodara and Räya Rämänanda sang poetry endowed with

samåddhimän sambhoga-rasa, the mellows experienced by Çri

Rädhä and Kåñëa when They meet after having been far away

from each other. Svarüpa Dämodara sang, “sei ta paräëa-nätha

päinu, yähä lägé’ madana-dahane jhuri’ genu – now I have

attained the master of My life. In His absence I was being burned

by Cupid and was withering away.” Hearing this, Mahäprabhu

would gaze upon Jagannätha’s lotus face. When Their eyes met,

Mahäprabhu’s heart would be agitated by waves of ecstatic mellows

of prema, and He would proceed to dance according to the

mood of the song. At such times Çré Gaurasundara would exhibit

extraordinary expressions. He would bite His lips, which were

pinkish like the bandhüka flower, artistically place His left hand

1 0

ÇRÉ BHAJANA-RAHASYA

on His hip, and move His right hand to demonstrate wonderful

dance postures that were extremely attractive. This sight would

overwhelm Çré Jagannätha Himself with astonishment and

supreme bliss. Tasting the sweetness of the unprecedented

beauty of Mahäprabhu’s dance, Çré Jagannätha would slowly and

gently proceed towards Sundaräcala (which represents

Våndävana).

The brightly shining golden lustre of Çréman Mahäprabhu’s

large body defeated the splendour of a golden mountain.

Absorbed in ecstatic bliss, Çré Gaurasundara loudly chanted His

own names, hare kåñëety uccaiù sphurita-rasanaù.1 Surrounded

by His devotees, Mahäprabhu performed kértana, and His restless

lotus feet danced. Tears flowed from His eyes like streams of

Gaìgä and Yamunä water, and His bodily hairs stood erect in a

way that was astonishing, thus resembling the filaments of a

kadamba flower.

Remembering the unprecedented sweetness of Mahäprabhu’s

prema, Raghunätha däsa Gosvämé said, “When will Çacénandana

Çré Gaurahari appear on the path of my eyes?” As Çré Däsa

Gosvämé remembered the great compassion of Mahäprabhu, he

became overwhelmed by feelings of separation from Him. He

offered this prayer, while continuously shedding tears, waiting

for the darçana of his beloved Lord with the utmost longing and

hope. Then Çré Gaurasundara’s own compassion, abundant

steadfastness, unsurpassed renunciation and fully transcendental

prema-bhakti arose in the heart of Däsa Gosvämé, who became

overwhelmed with ecstatic emotions. He had lived close to Çré

Caitanya Mahäprabhu for a long time and had received unlimited

This verse is from Rüpa Gosvämé’s Stava-mälä (Prathama-caitanyäñöaka (5)).

It can have two meanings: “His tongue is always dancing by loudly calling out

‘Hare Kåñëa!’ ” or “the mahä-mantra ecstatically dances of its own accord on the

theatrical stage of His tongue”.

1 1

1 / PRATHAMA-YÄMA-SÄDHANA

affection, mercy and blessings from Him. The compassion of Çré

Gaurasundara is just like that of a mother. For this reason Däsa

Gosvämé addresses Him as Çacénandana, the son of Mother Çacé.

Çacénandana Çré Gaurahari bestowed His mercy even upon all

kinds of unqualified jévas, thus making them fortunate.

Text 3

The Viñëu-rahasya states:

yad abhyarcya harià bhaktyä

kåte kratu-çatair api

phalaà präpnoty avikalaà

kalau govinda-kértanät

Whatever fruit can be obtained in Satya-yuga by devoutly performing

austerities and so on for hundreds of years, can be

obtained in the age of Kali simply by chanting the names of Çré

Govinda.

satya-yuge çata çata yajïe haryarcana

kalite govinda-näme se phala-arjana

“The result received in Satya-yuga by meditation on Bhagavän, in

Tretä-yuga by worshipping Bhagavän through great sacrifices,

and in Dväpara-yuga by performing arcana of Bhagavän according

to proper rules, is obtained in Kali-yuga simply by chanting

näma-äbhäsa, a semblance of Çré Kåñëa’s names.”

Bhajana-rahasya-våtti

In Kali-yuga, Çréman Mahäprabhu Himself, the saviour of the

fallen, accepted the mood and conduct of a devotee and taught

the path of devotion to the entire world. The Båhan-näradéya

Puräëa states:

1 2

ÇRÉ BHAJANA-RAHASYA

harer näma harer näma

harer nämaiva kevalam

kalau nästy eva nästy eva

nästy eva gatir anyathä

In Kali-yuga there is no other way for the jéva than chanting

harinäma. There is no other way, there is no other way.

The mention of pure harinäma three times in this verse

demonstrates the need for fixed determination in performing

bhakti and the need for one to understand the futility of other

practices like karma, jïäna and yoga.

Text 4

The Båhad-viñëu Puräëa states that other kinds of atonement

(präyaçcitta) are not necessary for one who chants the holy

name:

nämno ’sya yävaté çaktiù

päpa-nirharaëe hareù

tävat kartuà na çaknoti

pätakaà pätaké janaù

Çré Hari’s name possesses such potency to destroy sins that it can

counteract more sins than even the most sinful person is able to

commit.

kona präyaçcitta nahe nämera samäna

ataeva karma-tyäga kare buddhimän

Bhajana-rahasya-våtti

The scriptures describe methods of atonement for many kinds of

sins. By chanting çré harinäma, however, all kinds of sins are

destroyed. Therefore no other kind of atonement is required for

one who is chanting the holy name. Näma Prabhu has the

1 3

1 / PRATHAMA-YÄMA-SÄDHANA

capacity to destroy more sins than a sinful man is able to commit:

eka hari-näme jata päpa hare, päpé haya tata päpa karibäre

nare.

Text 5

The superiority of kértana is described in Vaiñëava-cintämaëi

(Hari-bhakti-viläsa (11.236)):

aghacchit-smaraëaà viñëor

bahväyäsena sädhyate

oñöha-spandana-mätreëa

kértanaà tu tato varam

Sins are destroyed with great effort by remembering Viñëu, but

by chanting His name, they are very easily destroyed. Kértana is

performed simply by using the lips to vibrate the names of

Bhagavän and is far superior to smaraëa (remembrance).

tapasyäya dhyäna yoga kañöa sädhya haya

oñöhera spandana-mätre kértana äçraya

oñöhera spandanäbhäve nämera smaraëa

smaraëa kértane sarva siddhi-saìghaöana

arcana apekñä nämera smaraëa-kértana

ati çreñöha bali çästre karila sthäpana

“Austerities, meditation, yoga and other practices are very difficult

to perform in Kali-yuga, but kértana is easy; one need only

vibrate one’s lips. Näma chanted without moving the lips is

called näma-smaraëa. The jéva can attain all perfection by

näma-kértana and näma-smaraëa. The scriptures have therefore

concluded that kértana and smaraëa of the holy name are

superior to arcana.”

1 4

ÇRÉ BHAJANA-RAHASYA

Bhajana-rahasya-våtti

The practices of karma, jïäna and yoga are difficult and troublesome,

but the path of bhakti is easy and simple. In Bhagavadgétä

(2.40) Çré Kåñëa says:

nehäbhikrama-näço ’sti

pratyaväyo na vidyate

svalpam apy asya dharmasya

träyate mahato bhayät

Endeavours on the path of bhakti-yoga are neither fruitless nor

subject to faults. Even a little performance of bhakti-yoga frees

one from the great fear of material existence.

Even though mistakes made in the practices of meditation,

yoga and so forth may be insignificant, as a consequence of those

mistakes the desired result is unattainable. Actually, only bhaktiyoga

is completely nirguëa, free from the influence of the

material qualities of goodness, passion and ignorance. Even if a

person begins to practise bhakti-yoga but for some reason his

practice remains incomplete, there is no defect or fault in his

endeavour. Neither destruction nor misfortune in this world or

the next awaits a person who has fallen from the path of bhaktiyoga.

The main limb of bhakti-yoga is näma-kértana, which is

performed merely by vibrating the lips. The holy name is not of

this material world. Näma Prabhu dances on the tongue of the

sädhaka and, destroying his prärabdha-karma and other impediments,

bestows everything up to prema. In previous yugas, a

practitioner who was unable to fix his mind in the practice of

yoga was unable to attain the goal. Yet in Kali-yuga perfection

can be attained simply by uttering the holy name. In Båhadbhägavatämåta,

Sanätana Gosvämipäda states that kértana is

1 5

1 / PRATHAMA-YÄMA-SÄDHANA

more powerful than smaraëa. By the process of kértana both the

mind and the tongue attain a special pleasure.

Text 6

Hari-bhakti-viläsa (11.237) states:

yena janma-çataiù pürvaà

väsudevaù samarcitaù

tan-mukhe hari-nämäni

sadä tiñöhanti bhärataù

O best of the dynasty of Bharata, the holy name of Çré Hari is

eternally present only in the mouth of one who has perfectly

worshipped Väsudeva for hundreds of births.

hare kåñëa ñolanäma añöayuga haya

añöayuga arthe añöaçloka prabhu kaya

ädi hare kåñëa arthe avidyä-damana

çraddhära sahita kåñëa-näma-saìkértana

ära hare kåñëa näma kåñëa sarva-çakti

sädhu-saìge nämäçraye bhajanänurakti

sei ta bhajana-krame sarvänartha-näça

anarthäpagame näme niñöhära vikäça

tåtéye viçuddha-bhakta caritrera saha

kåñëa kåñëa näme niñöhä kare aharaha

caturthe ahaituké bhakti uddépana

ruci saha hare hare näma-saìkértana

païcamete çuddha däsya rucira sahita

hare räma saìkértana smaraëa vihita

ñañöhe bhäväìkure hare rämeti kértana

saàsäre aruci kåñëe ruci samarpaëa

saptame madhuräsakti rädhä-padäçraya

vipralambhe räma räma nämera udaya

1 6

ÇRÉ BHAJANA-RAHASYA

añöame vrajete añöa-käla gopé-bhäva

rädhä-kåñëa-prema-sevä prayojana läbha

Bhajana-rahasya-våtti

The word samarcita in this Text means “properly worshipped”.

Here Svayam Bhagavän says to Arjuna, “O Arjuna, when one has

worshipped Bhagavän Väsudeva for several births according to

rules and regulations, his heart becomes indifferent to lust and so

on. Indeed, Mukunda appears in the heart of such a person.” The

scriptures present the system of arcana to enable the neophyte

devotee (kaniñöha-adhikäré) to develop pure, good behaviour

and to bring him to the practice of bhagavad-bhakti. By performance

of arcana his heart will gradually become pure and freed

from sorrow, anger, fear and so forth. In Bhakti-rasämåta-sindhu

(1.2.115) Rüpa Gosvämipäda says:

çokämarñädibhir-bhävair

äkräntaà yasya mänasam

kathaà tatra mukundasya

sphürti-sambhävanä bhavet

How can Mukunda manifest in the heart of a person who is filled

with emotions like grief and anger?

In the scriptures, smaraëa is considered to be a part of

arcana; one remembers the object of worship at the time of

arcana. For a neophyte devotee arcana is superior to smaraëa,

but the compilers of the scriptures conclude that one attains the

actual fruit of arcana only when it is performed with kértana.

This is the rule for performing arcana in Kali-yuga.

The mahä-mantra is that harinäma which is composed of

sixteen names, or eight pairs of names, and consists of thirty-two

syllables. Çréman Mahäprabhu revealed to the world the meanings

of these eight pairs of names in the eight verses of His Çikñäñöaka.

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1 / PRATHAMA-YÄMA-SÄDHANA

The steps from çraddhä to prema begin from the first verse and

continue up to the eighth.

The hidden meaning of the first pair of names – Hare Kåñëa –

is that performing kåñëa-näma-saìkértana with çraddhä nullifies

ignorance and cleanses the mirror-like heart. The second pair

of names – Hare Kåñëa – indicates that all potencies, such as

mercy, are invested in the holy name. These potencies destroy

the ignorance in the heart of the sädhaka who performs nämakértana,

and they create attachment for bhajana, which takes the

form of performing harinäma-saìkértana in the association of

devotees. Performance of such bhajana gradually destroys all

kinds of impediments (anarthas) and produces unwavering faith

(niñöhä) in bhajana.

When a sädhaka on the platform of bhäva (a jäta-ratisädhaka)

chants the first and second pairs of names – Hare

Kåñëa, Hare Kåñëa – he remembers the pastimes in which Rädhä

and Kåñëa meet. Under the guidance of Çré Rüpa Maïjaré and

other vraja-devés, he performs mänasé-sevä to Çré Rädhä-

Govinda in his internally contemplated form of a gopé.

When the sädhaka remembers Çré Rädhä-Kåñëa’s eternal

forms, pastimes, qualities and so forth, Their lélä-viläsa manifests,

as does direct service to Them within these pastimes. This

service is the wish-fulfilling tree (keli-kalpa-taru) of all treasured

yearnings. The sädhaka constantly remembers Lalitä and the

other sakhés; in other words, he serves in his eternally perfect

body (siddha-deha) under their guidance.

By continuously chanting Hare Kåñëa, a sädhaka who has not

attained the stage of bhäva (an ajäta-rati-sädhaka) has his

anarthas gradually removed and develops steadfastness in

chanting. Consequently his intelligence becomes fixed and he

develops resolute attachment (niñöhä) for kåñëa-näma. Such a

sädhaka pursues as his ideal the character, service and goal of

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ÇRÉ BHAJANA-RAHASYA

Çréla Rüpa Gosvämé, Çréla Raghunätha däsa Gosvämé and other

pure devotees.

While chanting the third pair of names – Kåñëa Kåñëa – this

sädhaka follows the ideal character of the pure devotees, their

way of chanting a fixed number of rounds, their offering of a

fixed number of obeisances, their renunciation of material enjoyment

and their utterance of prayers and glorifications. With firm

faith he chants the holy name day and night. The jäta-ratisädhaka,

on the other hand, remembers the pastimes of Çré

Rädhä and the other gopés when Çré Kåñëa leaves for cowherding,

as well as the moods of separation they experience at that time.

With the fourth pair of names – Hare Hare – unalloyed bhakti

is stimulated within the heart of the ajäta-rati-sädhaka when he

performs näma-saìkértana with taste (ruci). The jäta-ratisädhaka

chants this fourth pair of holy names with great affection,

and Çré Rädhä-Kåñëa’s pastimes of meeting awaken within his

heart.

While chanting the fifth pair of names – Hare Räma – the

ajäta-rati-sädhaka prays for the mood of servitude (däsyabhäva)

to appear in his heart. Attachment (äsakti) for nämabhajana

arises at this time and remembrance of pastimes begins.

With attachment, that sädhaka cultivates the conception that he

is a servant of Kåñëa. The jäta-rati-sädhaka remembers the

pastime of Rädhä and Kåñëa’s meeting after Kåñëa returns from

cowherding. The gopés see to Kåñëa’s bath, dressing and so forth

in the house of Nanda, and they help Rohiëé-devé cook various

preparations for Him.

In this way, as the ajäta-rati-sädhaka continuously chants the

holy name, he attains the inherent mercy of Näma Prabhu, and

his heart begins to soften and melt. Çuddha-sattva (unalloyed

goodness) then arises in his heart, and his taste for chanting the

holy name thickens. In the heart of this sädhaka, the mood of

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1 / PRATHAMA-YÄMA-SÄDHANA

äsakti sprouts and the nine symptoms of bhäva – kñäntir

avyartha-kälatvam2 – begin to manifest.

At this stage the sädhaka tastes the chanting of the sixth pair

of names – Hare Räma – and a natural aversion for that which is

unrelated to Kåñëa manifests. By the sädhaka’s chanting of the

holy name with complete dedication to Çré Kåñëa, his heart melts

and becomes extremely soft. Tears (açru), horripilation (pulaka)

and other añöa-sättvika-bhävas manifest to the degree of

dhümäyita (smouldering)3. With this pair of names, the jäta-ratisädhaka

remembers how Rädhikä becomes completely

delighted upon obtaining Kåñëa’s remnants through Dhaniñöhä.

Simultaneously She receives information regarding where Their

rendezvous will take place later that evening.

Chanting the seventh pair of names – Räma Räma – the nämasädhaka,

who has taken shelter of mädhurya-rasa with an

exclusive service mood to Çré Rädhä-Kåñëa Yugala, attains the

exclusive shelter of Çré Rädhä’s lotus feet. In other words, he

attains the transcendental sentiments of one of Çrématé Rädhikä’s

maidservants (pälyadäsés), whose hearts are one with Hers. He

also attains the ekädaça-bhävas and the five daçäs.4

Overwhelmed by the mood of separation (vipralambha-rasa),

however, the sädhaka performs näma-saìkértana considering

himself devoid of bhakti. At this time an internal transcendental

vision (sphürti) manifests in his heart: Çré Rädhä is intensely

eager to meet Kåñëa and, following Våndä-devé’s instruction,

goes to meet Him in a kuïja on the bank of the Yamunä. Çré

Rädhä and Kåñëa, fully absorbed in thinking of each other, search

for one another.

This refers to verses 1.3.25–6 of Bhakti-rasämåta-sindhu, which describe the nine

symptoms of bhäva. A full translation of these verses can be found on p. 241.

An explanation of dhümäyita and the other stages of intensity of the sättvikabhävas

can be found on p. 247.

These terms are explained on pp. 255–6.

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ÇRÉ BHAJANA-RAHASYA

Performing kértana of the eighth pair of names – Hare Hare –

the sädhaka engages in the sweet prema-sevä of Rädhä-Kåñëa in

the manifested Vraja-dhäma throughout the eight divisions of the

day and night (añöa-käla). In other words, the sädhaka attains

service imbued with the mood of the gopés in his eternal form

(svarüpa). As he performs näma-bhajana of this pair of names,

he remembers the pastimes of Çré Rädhä-Kåñëa’s meeting, in

which the completely dedicated maïjarés of Çré Rädhä are serving

Çré Yugala by offering betel, massaging Their feet and so on.

Çré Bhajana-rahasya is truly a treasure chest of rahasyas, intimate

secrets. The secret of the qualification to enter bhajana is

hidden in the first yäma of Bhajana-rahasya, niçänta-bhajana.

This secret is çraddhä, faith. After the stage of sädhu-saìga,

when sädhana is executed through the performance of nämasaìkértana

under the shelter of the spiritual master and with

sambandha-jïäna, anarthas are eliminated. The first verse of

Çré Çikñäñöaka, ceto-darpaëa-märjanam, indicates the most

favourable process of bhajana for this stage.

The second yäma, prätaù-käléya-bhajana, holds the secret of

the removal of anarthas (anartha-nivåtti) in the association of

devotees. Näma (the holy name) and nämé (the possessor of the

name) are non-different in tattva. Mercy and all other potencies

of the personification of näma are placed within the name of

Bhagavän, and cleansing the heart (ceto-darpaëa-märjanam)

becomes possible by performing such bhajana. The second

yäma explains the secrets of näma-bhajana in accordance with

the mood of the second verse of Çikñäñöaka, which begins with

the words nämnäm akäri.

Bhajana with firm faith (bhajana-niñöhä) is the subject of the

third yäma, pürvähna-käléya-bhajana. Performing nämabhajana

with niñöhä extinguishes the blazing forest fire of

material existence (bhava-mahä-dävägni). Bhajana that is

2 1

1 / PRATHAMA-YÄMA-SÄDHANA

performed without pride (amäné) and with respect for others in

relation to their respective positions (mänada) is the secret

hidden within this yäma. This is stated in the words of the third

verse of Çikñäñöaka, tåëäd api sunécena taror api sahiñëunä.

The secrets of ruci are found to be concealed within the fourth

yäma, madhyähna-käléya-bhajana. In the stage of ruci, the

sädhaka has no other prominent desire but to serve Çré Kåñëa.

The transcendental sentiments of prayers such as çreyaù

kairava-candrikä-vitaraëam (Çikñäñöaka (1)) and na dhanaà

na janam (Çikñäñöaka (4)) explain bhajana in this stage.

In the fifth yäma, aparähna-käléya-bhajana, the nämasädhaka

is praying to attain his true identity as an eternal servant

of Kåñëa. Here an attachment for both bhajana and the object of

bhajana (bhajanéya) is especially awakened. By performing

such bhajana, one realises that the holy name is without doubt

the very life of all transcendental knowledge, vidyä-vadhüjévanam.

At this stage, the mood of the prayer ayi nanda tanuja

kiìkaram (Çikñäñöaka (5)) appears in the heart of the sädhaka.

The secret of performing näma-bhajana with bhäva lies

hidden within the sixth yäma, säyaà-käléya-bhajana. At this

stage, the external symptoms of perfection become visible. By

performing näma-saìkértana with bhäva, the ocean of transcendental

bliss begins to expand (änandämbudhi-vardhanam),

and prayers like nayanaà galad-açru-dhärayä (Çikñäñöaka (6))

arise in the devotee’s heart. This is all discussed in this yäma.

The seventh yäma, pradoña-käléya-bhajana, presents a discussion

on the internal symptoms of perfection. At this stage, when

näma-bhajana is performed with realisation of the mood of separation

(viraha, or vipralambha), it is possible to taste complete

nectar at every step, prati-padaà pürëämåtäsvädanam. Prayers

to obtain vipralambha-prema, as described in the seventh verse

of Çikñäñöaka, yugäyitaà nimeñeëa, begin in this yäma.

2 2

ÇRÉ BHAJANA-RAHASYA

The secret of prema-bhajana is hidden in the eighth yäma,

rätri-lélä-bhajana, which describes perfection together with

aikäntika-niñöhä, one-pointed dependence on Kåñëa. Such a

stage bestows sarvätma-snapanam, the complete purification of

the jévätmä, both inside and out. The desire to obtain bhäva

(here referring to the stage just prior to mahäbhäva), which is

described in the eighth verse of Çikñäñtaka, äçliñya vä pädaratäm,

is contained within this eighth yäma.

Text 7

Bhakti-rasämåta-sindhu (1.4.15–16) states:

ädau çraddhä tataù sädhusaìgo

’tha bhajana-kriyä

tato ’nartha-nivåttiù syät

tato niñöhä rucis tataù

athäsaktis tato bhävas

tataù premäbhyudaïcati

sädhakänäm ayaà premëaù

prädurbhäve bhavet kramaù

[This verse describes the gradual development of the sädhaka’s

devotion.] Sukåti that gives rise to bhakti generates transcendental

faith (paramärthika-çraddhä). Faith in the words of the

scriptures and a desire to hear hari-kathä are the symptoms of

this çraddhä. Upon its appearance, one gets the opportunity for

sädhu-saìga, and then bhajana-kriyä (devotional activity)

begins. Anartha-nivåtti is also initiated at this time, and thereafter

niñöhä arises in bhajana. This is followed by ruci, and then

äsakti arises for both bhajana and the object of bhajana. When

this stage ripens it is transformed into the state of bhäva, and

thereafter prema arises. This is how prema gradually manifests in

the heart of the sädhaka.

2 3

1 / PRATHAMA-YÄMA-SÄDHANA

bhakti-mülä sukåti haite çraddhodaya

çraddhä haile sädhu-saìga anäyäse haya

sädhu-saìga phale haya bhajanera çikñä

bhajana-çikñära saìge näma mantra dékñä

bhajite-bhajite haya anarthera kñaya

anartha kharvita haile niñöhära udaya

niñöhä-näme yata haya anartha-vinäça

näme tata ruci-krame haibe prakäça

ruci-yukta nämete anartha yata yäya

tatai äsakti näme bhakta-jana päya

nämäsakti krame sarvänartha düra haya

tabe bhävodaya haya ei ta niçcaya

iti madhye asat-saìge pratiñöhä janmiyä

kuöénäöé dväre deya nimne pheläiyä

ati sävadhäne bhäé asat-saìga tyaja

nirantara paränande harinäma bhaja

Text 8

The Kätyäyana-saàhitä (quoted in Bhakti-rasämåta-sindhu

(1.2.51)) states:

varaà huta-vaha-jvälä

païjaräntar-vyavasthitiù

na çauri-cintä-vimukhajana-

saàväsa-vaiçasam

Whether I am burned by fire or remain encaged forever, I will

never, ever desire the association of those who are averse to

Kåñëa.

2 4

ÇRÉ BHAJANA-RAHASYA

Text 9

The Viñëu-rahasya (Bhakti-rasämåta-sindhu (1.2.112)) states:

äliìganaà varaà manye

vyäla-vyäghra-jalaukasäm

na saìgaù çalya-yuktänäà

nänä-devaikasevinäm

It is better to live with or embrace a snake, a tiger or an alligator

than to associate with those whose hearts are filled with varieties

of material desires and who worship various demigods.

agnite puòi vä païjarete baddha hai

tabu kåñëa-bahirmukha saìga nähi lai

varaà sarpa-vyäghra-kumbhérera äliìgana

anyasevi saìga nähi kari kadäcana

Bhajana-rahasya-våtti (for Texts 8–9)

These two Texts instruct the sädhaka to seek the association of

devotees of Kåñëa who are like-minded and favourable to oneself.

The äcäryas instruct the sädhaka to accept what is

favourable for bhakti and to reject what is unfavourable. One

should completely give up bad association. This means one

should renounce association with the opposite sex and with

those desiring liberation. The sädhaka should exclusively hear

and chant the narrations of Çré Rädhä-Kåñëa Yugala’s pastimes.

The association of like-minded devotees is beneficial for the

performance of this sädhana.

A sädhaka should also stay far away from the association of

demigod worshippers; a good example of this are the followers

of the Çré sampradäya, who never enter a temple of Çiva nor

worship him. The sädhaka should also carefully avoid the company

of materialists and persons averse to Kåñëa, for they will

pollute his heart. In this regard the example of Çréla Gaura-kiçora

2 5

1 / PRATHAMA-YÄMA-SÄDHANA

däsa Bäbäjé is quite suitable. Occasionally, to avoid the approach

of materialists, Çréla Bäbäjé Mahäräja would lock himself in a

public lavatory and perform his bhajana there. He maintained

that the stench of excrement was superior to the “odour” of

materialistic people. Various kinds of material desires arise in the

heart of a jéva who has bad association, and he thus becomes

degraded. Therefore sädhakas of pure kåñëa-bhakti should

avoid detrimental association.

Text 10

Bhakti-rasämåta-sindhu (2.1.103) states that näma-äbhäsa

destroys all sins and liberates one from material existence:

taà nirvyäjaà bhaja guëa-nidhià pävanaà pävanänäà

çraddhä rajyan matir atitaräm uttama-çloka-maulim

prodyann antaù-karaëa-kuhare hanta yan-näma-bhänor

äbhäso ’pi kñapayati mahä-pätaka-dhvänta-räçim

O reservoir of good qualities, just faithfully perform bhajana of

Çré Kåñëa without duplicity. He is the supreme saviour among all

saviours, and the most exalted of those worshipped with poetic

hymns. When even a slight appearance of His name, which is

like the sun, arises in one’s cave-like heart, it destroys the darkness

of great sins that are present there.

parama pävana kåñëa täìhära-caraëa

niñkapaöa çraddhä-saha karaha bhajana

yäìra näma süryäbhäsa antare praveçi

dhvaàsa kare kahäpäpa andhakära räçi

ei çikñäñöake kahe kåñëa-lélä-krama

ihäte bhajana-krame lélära udgama

prathame prathama çloka bhaja kichu dina

dvitéya çlokete tabe haota pravéëa

Om Tat Sat

(Continued...)

_{(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)}

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Thursday, September 27, 2012