Sree Bhajana Rahasya
ÇRÉ BHAJANA-RAHASYA
cäri çloke kramaçaù bhajana pakva kara
païcama çlokete nija-siddha-deha bara
ai çloke siddha-dehe rädhä-padäçraya
ärambha kariyä krame unnati udaya
chaya çloka bhajite anartha düre gela
tabe jäna siddha-dehe adhikära haila
adhikära nä labhiyä siddha-deha bhäve
viparyaya buddhi janme çaktira abhäve
sävadhäne krama dhara yadi siddhi cäo
sädhura carita dekhi’ çuddha-buddhi päo
siddha-deha peye krame bhajana karile
añöa-käla sevä-sukha anäyäse mile
çikñäñöaka cinta, kara smaraëa kértana
krame añöa-käla-sevä habe uddépana
sakala anartha yäbe päbe prema-dhana
catur-varga phalgu-präya habe adarçana
Bhajana-rahasya-våtti
When the holy name is chanted without
any desire other than
that for bhakti, when it is not
covered by jïäna, karma and so
forth, and when it is chanted in a
favourable mood with a sense
of one’s relationship (sambandha)
with Kåñëa, it is called
çuddha-näma, the pure name. If it is not çuddha-näma,
it is
called näma-äbhäsa, a semblance
of the holy name. When one’s
chanting of the holy name is açuddha,
covered with ignorance,
or in other words when it has the
defects of bhrama (the tendency
to commit mistakes) and pramäda (the
tendency to be
illusioned), it is called näma-äbhäsa.
Näma-äbhäsa also refers
to the chanting of the name when one is
absorbed in matters
unrelated to Kåñëa. And when açuddha-näma
is chanted with
desires for liberation and enjoyment,
due to the influence of
mäyäväda (impersonalism) and so on, it is called
nämaaparädha.
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The semblance of Çré Kåñëa’s name is so
powerful that it is
capable of putting an end to the
darkness of the greatest of sins.
Näma-äbhäsa enters the ears of the jéva,
rises in his cave-like
heart and liberates him. Moreover, if
one who chants nämaäbhäsa
gives up bad association and constantly
remains in the
association of pure devotees, he will
very quickly attain çuddhabhakti
and the topmost goal of life – kåñëa-prema.
Nanda-nandana Çré Kåñëa is the ultimate
limit of bhagavattä
(the quality of being Bhagavän). He is
all-powerful (sarvaçaktimän)
and supremely merciful. Even a
semblance of His
name burns the most terrible sins to
ashes and makes the heart
pure and pleasant. It is therefore
necessary to perform one’s
bhajana sincerely and faithfully.
The process of gradually developing kåñëa-bhajana
is
described in Çré Çikñäñöaka.
Kåñëa’s pastimes will progressively
manifest in the heart of the sädhaka
who is following this
process. First, one should practise
according to the rules of
bhajana mentioned in the first verse.
Thereafter, by faithfully
following the second, third and fourth
verses, one’s bhajana will
gradually become mature. When that is
achieved, one should
perform bhajana according to the
sentiments contained in the
fifth verse, and one should contemplate
one’s perfect spiritual
body (siddha-deha), which
develops gradually by taking
exclusive shelter of Çrématé Rädhikä’s
lotus feet. By continuously
performing bhajana in this way,
all anarthas will be removed
and one will receive the eligibility to
attain one’s siddha-deha. As
long as anarthas are present,
one can never attain one’s siddhadeha.
The intelligence of those who try to
contemplate their
siddha-deha without sufficient qualification
becomes spoilt due
to their lack of strength, and their
entire bhajana is ruined. This
is called sahajiyä-bhäva, and it
is thoroughly opposed to pure
bhajana. If there is an honest desire to
attain perfection, one
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ÇRÉ BHAJANA-RAHASYA
should carefully adopt the gradual
process of bhajana as
mentioned previously and follow the
path of Çré Rüpa, Çré
Raghunätha and other mahäjanas who
are expert in bhajana.
By performing bhajana in this
way and having obtained one’s
siddha-deha, one easily attains the happiness of añöa-käléyasevä,
service in Rädhä-Kåñëa’s eternal
pastimes during the eight
periods of the day. Therefore,
contemplating the sentiments of
Çikñäñöaka through smaraëa and kértana will
gradually stimulate
añöa-käléya-sevä. All anarthas will be removed
by this process
and one will easily be able to attain prema-dharma.
At that time
the four ultimate goals of human life (puruñärthas)
– religiosity
(dharma), economic development (artha),
sense gratification
(käma) and liberation (mokña)
– will appear very insignificant.
Text 11
The first verse of Çikñäñöaka describes
the sequence of bhajana.
First the mirror-like heart is cleansed
by the chanting of the holy
name:
ceto-darpaëa-märjanaà
bhava-mahä-dävägni-nirväpaëaà
çreyaù-kairava-candrikä-vitaraëaà
vidyä-vadhü-jévanam
änandämbudhi-vardhanaà prati-padaà
pürëämåtäsvädanaà
sarvätma-snapanaà paraà vijayate
çré-kåñëa-saìkértanam
Let there be supreme victory for the
chanting of the holy name of
Çré Kåñëa, which cleanses the mirror of
the heart and completely
extinguishes the blazing forest fire of
material existence. Çrékåñëa-
saìkértana diffuses the moon rays of bhäva,
which cause
the white lotus of good fortune for the
jévas to bloom. The holy
name is the life and soul of
transcendental knowledge, which is
herein compared to a wife. It
continuously expands the ocean of
transcendental bliss, enabling one to
taste complete nectar at
every step, and thoroughly cleanses and
cools everything, both
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internally and externally, including
one’s body, heart, self (ätmä)
and nature.
saìkértana haite päpa-saàsära näçana
citta çuddhi sarva-bhakti-sädhana
udgama
kåñëa premodgama premämåta-äsvädana
kåñëa präpti-sevämåta-samudre majjana
Bhajana-rahasya-våtti
The glory of çré-kåñëa-saìkértana is
mentioned first in the
teachings of Çré Caitanya Mahäprabhu.
Because çré-kåñëa-kértana
is all-auspicious, the word param (supreme)
is used in the
fourth line of this verse. This word
indicates pure saìkértana,
which is obtained in progressive stages
beginning with çraddhä
and followed by sädhu-saìga and bhajana-kriyä.
Caitanya
Mahäprabhu, the ocean of mercy and
compassion, Himself
appeared as a sädhaka-bhakta. He
sang the glories of çré-kåñëasaìkértana,
which is Çré Kåñëa Himself, in order to
enlighten the
living entities with the fundamental
truths of sambandha
(relationship), abhidheya (the
process) and prayojana (the
goal). For the benefit of the jévas,
Çré Bhagavän Himself appears
in the material world in the form of
His name, which is the
transcendental, inconceivable, non-dual
truth (apräkåta-acintyaadvaya-
tattva).
Our tattva-äcärya, Çré Jéva
Gosvämé, says that the one Absolute
Truth (parama-tattva) eternally
exists in four features by the
influence of His inherent inconceivable
potency (svabhäviké
acintya-çakti). These four features are: (1) svarüpa
(His original
form), (2) tad-rüpa-vaibhava (His
personal splendour), (3) jéva
(the living entity) and (4) pradhäna
(the unmanifest state of material
nature). They can be compared to the
four aspects of the sun:
(1) the effulgence situated in the
interior of the sun planet; (2) the
sun globe; (3) the atomic particles of
light emanating from the sun
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ÇRÉ BHAJANA-RAHASYA
globe; and (4) the reflected rays of
the sun. Although the sun has
four aspects, it is one.
Bhagavän’s parä-çakti (superior
potency, also known as
svarüpa-çakti) is manifest in three forms: (1) antaraìga-çakti
(internal potency), (2) taöastha-çakti
(marginal potency) and (3)
bahiraìga-çakti (external potency). By the antaraìga-çakti,
the
Absolute Truth in His complete and
original feature eternally
exists as Bhagavän, devoid of all
faults, supremely auspicious
and the basis of all transcendental
qualities. Moreover, for the
accomplishment of His transcendental
pastimes, tad-rüpavaibhava
(the Lord’s personal splendour,
specifically Vaikuëöha
and other dhämas, His
associates, and His forms such as
Näräyaëa) is eternally established by
this same svarüpa-çakti.
This same Absolute Truth, when endowed
only with the marginal
potency (taöastha-çakti), exists
as His separate expansion
(vibhinnäàça-svarüpa), which
consists of the innumerable
infinitesimal conscious jévas.
Although the infinitesimal conscious
living entities have no separate
existence from Bhagavän, they
cannot be said to be Bhagavän, nor do
they ever become
Bhagavän.
Further, parama-tattva Bhagavän,
by His external potency
(bahiraìga-çakti), manifests
this entire material world, which is
His external splendour. This material
world is a transformation of
mäyä-çakti, here meaning pradhäna, the
unmanifest material
elements. In this way it is proved that
the living entities (jévas),
the material world (jaòa-jagat)
and Bhagavän’s personal splendour
that is manifest as His Vaikuëöha
existence (tad-rüpavaibhava),
are inconceivably one with and
different from
(acintya-bhedäbheda) Bhagavän’s
original form.
The living entity’s eternal identity is
understood by the words
ceto-darpaëa-märjanam. In this regard Jéva Gosvämé has
concluded that the individual jéva is
one minute part of the
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1 / PRATHAMA-YÄMA-SÄDHANA
Supreme Absolute Truth, who is endowed
with the marginal
potency represented by the sum total of
all jévas. The Supreme
Lord is all-pervading consciousness (vibhu-caitanya)
and the
living entity is infinitesimal
consciousness (aëu-caitanya). The
jévas are innumerable and are either
conditioned (baddha) or
liberated (mukta). When the jévas
are vimukha, indifferent to the
Lord, they become conditioned. They
become liberated when
they are unmukha, turned towards
Him, and the covering of
mäyä over the pure identity and qualities of the jéva is
removed.
Just as one’s face cannot be seen in a
mirror that is covered
with dust, the jéva cannot
perceive his actual svarüpa in a heart
that is covered by the dirt of
ignorance. When the practice of
pure bhakti, which is the
essential function of the hlädiné-çakti,
begins, one engages in the process of çravaëam,
hearing.
Thereafter, çré-kåñëa-saìkértana manifests
automatically and
thoroughly cleanses the dirt of
ignorance. When the mirror of the
heart is cleansed, it is possible to
truly have vision of one’s own
svarüpa. The jéva’s constitutional
occupation (svadharma) is to
serve Bhagavän.
Bhava-mahä-dävägni-nirväpaëam – The purport of the word
bhava, mundane existence, is that the living entity has to
repeatedly
take birth in this material world. This
bhava-mahä-dävägni,
blazing forest fire of material
existence, cannot be extinguished
by any means other than çré-kåñëa-saìkértana.
Here a question
may be raised. Upon attaining knowledge
of one’s svadharma,
does one cease to perform çré-kåñëa-saìkértana?
No, this never
happens. Hari-saìkértana is the
eternal occupation of the living
entity, and it is both the process (sädhana)
and the goal
(sädhya).
Çreyaù-kairava-candrikä-vitaraëam – For the living entities
ensnared by mäyä, material
enjoyment alone is desirable and
because of this they inevitably suffer
the threefold miseries. In
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ÇRÉ BHAJANA-RAHASYA
complete opposition to this, it is
auspicious (çreyaù) to always be
engaged in serving Çré Kåñëa. This çreyaù
is compared to the
white water lotus, which opens at night
by the influence of the
moon. Çré-kåñëa-saìkértana diffuses
its moon rays of bhäva and
causes the white water lotus of
auspiciousness for the living
entities to bloom.
Vidyä-vadhü-jévanam – The power of çré-kåñëa-saìkértana
removes the ignorance of the jéva,
and then knowledge of one’s
relationship with Çré Kåñëa arises. Çré-kåñëa-saìkértana
is therefore
the life of all transcendental
knowledge, which has here
been compared to a wife (vadhü).
Through saìkértana the
inherent identity of the jéva manifests,
and if by qualification one
is fit to taste mädhurya-rasa,
he receives the pure spiritual form
of a gopé. Thus Çré Kåñëa’s svarüpa-çakti,
which is the embodiment
of that transcendental knowledge, is
compared to a wife or
consort.5
Änandämbudhi-vardhanam – Here another doubt may arise.
Since the inherent nature of the jéva
is infinitesimal, it may be
assumed that his constitutional
happiness is also infinitesimal;
but factually it is not. Çré-kåñëa-saìkértana
unlimitedly expands
the inherent transcendental pleasure of
the living entity by virtue
of the hlädiné-çakti. In other
words, when the living entity attains
his purely spiritual form (çuddha-svarüpa),
he will gain boundless,
transcendental happiness.
Prati-padaà pürëämåtäsvädanam – Upon attaining his
çuddha-svarüpa and being eternally situated in one of
the transcendental
rasas (däsya, sakhya, vätsalya
or mädhurya), the
5
Bhakti, as the essential function of
Bhagavän’s svarüpa-çakti, is always present
within the hearts of the vraja-gopés.
In particular, Çrématé Rädhikä is the personification
of svarüpa-çakti and,
consequently, the personification of bhakti.
That is why the svarüpa-çakti has
here been compared to the beloved consort
of Çré Kåñëa.
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1 / PRATHAMA-YÄMA-SÄDHANA
jéva relishes the sweetness of Bhagavän’s form and pastimes in
an ever-new way at every moment. In
other words, he relishes
the nectar of service to Nanda-nandana
Çré Kåñëa in His twoarmed
form, holding a flute and dressed as a
cowherd boy.
Sarvätma-snapanam – At this stage, when the jéva’s heart
is
completely pure and devoid of any
selfish motive for personal
enjoyment, he naturally enjoys the
transcendental bliss of the
loving pastimes of the Divine Couple.
In his internally contemplated
spiritual form he serves Them as a
maidservant of Çrématé
Rädhikä, who is the embodiment of mahäbhäva,
the very
essence of hlädiné. The two
words sarvätma-snapanam have
been used here to indicate supreme
purity, completely devoid of
the faults of the desire to merge into
Brahman and the desire for
selfish sense enjoyment.
Text 12
The seventh verse of Çré Rüpa Gosvämé’s
Nämäñöaka describes
the holy name as the embodiment of
concentrated transcendental
bliss and knowledge:
süditäçrita-janärtir-äçaye ramyacid-
ghana sukha-svarüpiëe
näma gokula-mahotsaväya te kåñëa
pürëa-vapuñe namo namaù
O destroyer of the numerous sufferings
of those who have taken
shelter of You! O embodiment of
delightful transcendental bliss!
O great festival for the residents of
Gokula! O all-pervading one!
O Kåñëa-näma, time and again I offer
respects to You, who are
replete with these qualities.
äçrita janera saba ärtinäça kari
atiramya cidghana svarüpe vihari
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ÇRÉ BHAJANA-RAHASYA
gokulera mahotsava kåñëa pürna-rüpa
hena näme nami prema päé aparüpa
näma kértane haya sarvänartha näça
sarva çubhodaya kåñëe premera ulläsa
Bhajana-rahasya-våtti
Çré Caitanya Mahäprabhu says, “The name
of Kåñëa removes all
kinds of distress and sorrow for those
who have taken shelter of
Him. He especially removes the
Vrajaväsés’ extreme pain of
separation. Kåñëa-näma sports as
Nanda-nandana Çré Kåñëa, the
personification of supremely
delightful, condensed, transcendental
happiness. The holy name is the great
festival of Nanda-
Gokula and the very embodiment of Kåñëa
Himself. Please let Me
attain undivided love for çré-kåñëa-näma.
Aho! All anarthas will
be completely destroyed through näma-saìkértana,
and all varieties
of auspiciousness, as well as joyful
love for Kåñëa, will arise.”
A question may arise here. The holy
name is able to destroy
the thirty-two kinds of seva-aparädha,
but how can criticism of
devotees and saintly persons (sädhu-nindä)
and the other nine
kinds of näma-aparädha be
destroyed? The answer is that they
can also be destroyed by chanting harinäma.
Mahäprabhu is
speaking with this mood.
Text 13
The path of añöäìga-yoga is
always full of fear. Çrémad-
Bhägavatam (1.6.35) states:
yamädibhir yoga-pathaiù
käma-lobha-hato muhuù
mukunda-sevayä yadvat
tathätmäddhä na çämyati
The mind that is disturbed by the
enemies of lust, anger, greed
and so forth does not become subdued or
peaceful by practising
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1 / PRATHAMA-YÄMA-SÄDHANA
yama and niyama on the path of añöäìga-yoga, as
it does by
performing service to Çré Mukunda,
which completely controls it.
yoge çuddha kari’ citte ekägraha kare
bahusthale e kathära vyatikrama kare
Bhajana-rahasya-våtti
In Çré Caitanya-caritämåta (Madhya-lélä
22.29) it is stated:
jïäné jévan-mukta-daçä päinu kari’ mäne
vastutaù buddhi ‘çuddha’ nahe
kåñëa-bhakti bine
This verse describes how yogés observe
the practices of
añöäìga-yoga6, such as yama and niyama,
in order to restrain
the senses. They use processes like präëäyäma
to pacify the
restless mind, and they use pratyähära
to keep the objects of
sense enjoyment far away. By
remembering their object of meditation,
by repeated dhäraëä, and finally
by samädhi, they
become absorbed in Brahman, which is
devoid of transcendental
pastimes. Although they go through many
difficulties and they
practise so much self-control, even if
they become successful
they only attain a degraded state. The
heart of the jéva cannot
become completely pure by doing yoga
and so forth, for upon
seeing the forms and tasting the
objects that attract his senses, he
again becomes agitated to attain them.
It is because of that desire
that he falls down. Examples of this
are Maharñi Viçvämitra and
Saubhari Muni.
The purity desired by the practitioner
of añöäìga-yoga is automatically
manifest in the devotee who performs bhakti-yoga;
it
naturally comes to the devotee on the
strength of bhakti. In
bhakti-yoga the devotees, who are fearless, free
from care and
sorrow, and without worldly desires,
are engaged in the service
6
Please refer to the añöäìga-yoga Glossary
entry for an explanation of the
related terms that appear here.
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ÇRÉ BHAJANA-RAHASYA
of Mukunda. Çré Mukunda, being pleased
by their unalloyed
devotion, protects and maintains them
under all circumstances.
Text 14
In Çrémad-Bhägavatam (1.5.12) jïäna
and karma are condemned:
naiñkarmyam apy acyuta-bhäva-varjitaà
na çobhate jïänam alaà niraïjanam
kutaù punaù çaçvad abhadram éçvare
na cärpitaà karma yad apy akäraëam
Even pure knowledge (jïäna),
which is the direct sädhana to
obtain liberation, has no beauty if it
is devoid of bhakti to
Bhagavän. How then can selfless action
(niñkäma-karma),
which is not offered to Bhagavän, and
fruitive action (kämyakarma),
which is always inauspicious in both
its practice and
perfection, be beautiful?
niraïjana karmätéta, kabhu jïäna
suçobhita,
çuddha bhakti vinä nähi haya
svabhäva abhadra karma, haleo niñkäma dharma,
kåñëärpita naile çubha naya
Bhajana-rahasya-våtti
The word naiñkarmya in this Text
refers to niñkäma-karma,
selfless action. Although such selfless
action does not have the
variegated nature of karma-käëòa,
devotees do not accept it
because it is devoid of worship of
Bhagavän. Devotees also have
no connection with niraïjana-jïäna (knowledge
freed from
nescience) if it is not dedicated to
Bhagavän. Vairägya (renunciation)
that does not lead to attachment for
the lotus feet of
Bhagavän is also useless. The äcäryas
have ascertained that the
jéva who leaves the eternal service of Hari and runs towards
inauspicious karma or
contemptuous mokña becomes bereft of
his own supreme auspiciousness forever.
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1 / PRATHAMA-YÄMA-SÄDHANA
Text 15
Çrémad-Bhägavatam (10.14.4) condemns the path of
non-devotion:
çreyaù-såtià bhaktim udasya te vibho
kliçyanti ye kevala-bodha-labdhaye
teñäm asau kleçala eva çiñyate
nänyad yathä sthüla-tuñävaghätinäm
O Lord, devotional service unto You is
the main source of all
kinds of auspiciousness. Those who give
up this path only to cultivate
jïäna will simply undergo hard work, suffer
pain and
achieve difficulty, just as the only
gain of a person who beats
empty husks is hard work, not rice.
bhakti-patha chäòi’ kare jïänera
prayäsa
miche kañöa päya tära haya sarva-näça
ati kañöe tuña kuöi’ taëòüla nä päya
bhakti-çünya jïäne tathä våthä dina
yäya
Bhajana-rahasya-våtti
Brahmäjé says, “O Lord, the hard work
of those who disrespect
the path of all-auspicious bhakti and
strive to attain nirviçeñabrahma-
jïäna (knowledge aimed at impersonal
liberation) will
only result in trouble. The path of bhakti
is extremely straightforward,
simple and easily attained without any
effort. Bhagavän
is pleased merely with a leaf or flower
if it is offered with a heart
full of love. But someone who leaves
the service of Bhagavän
and endeavours to merge into Brahman
will only obtain misery.”
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ÇRÉ BHAJANA-RAHASYA
Text 16
The blazing fire of material existence
is extinguished by nämasaìkértana.
Çrémad-Bhägavatam (6.2.46) says:
nätaù paraà karma-nibandha-kåntanaà
mumukñatäà tértha-padänukértanät
na yat punaù karmasu sajjate mano
rajas-tamobhyäà kalilaà tato ’nyathä
For those who desire liberation from
the bondage of this material
existence, there is no other means than
chanting the name
of Bhagavän, who sanctifies even the
holy places by the touch of
His lotus feet. This näma-saìkértana
is able to destroy the root
cause of all sinful activities, because
when the mind has taken
shelter of Bhagavän it will never again
be caught by fruitive
activities. By taking shelter of any
atonement other than the
name of Bhagavän, the heart will remain
affected by the modes
of passion and ignorance, and sins will
not be destroyed at
the root.
karma-bandha sukhaëòana, mokña präpti
saìghaöana,
kåñëa-näma-kértane sädhaya
karma-cakra rajas-tamaù, pürëa-rüpe
vinirgama,
näma vinä nähi anyopäya
Text 17
Further, the Padma Puräëa states:
sakåd uccäritaà yena harir ity
akñara-dvayam
baddhaù parikaras tena mokñäya gamanaà
prati
A person who even once chants the two
syllables ha and ri easily
attains liberation.
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1 / PRATHAMA-YÄMA-SÄDHANA
yäìra mukhe ekabära näma nåtya kare
mokña-sukha anäyäse päya sei nare
Text 18
The holy name is like the moonlight
that causes the white water
lotus of all-auspiciousness to blossom.
The Skanda Puräëa says:
madhura-madhuram etan maìgalaà
maìgalänäà
sakala-nigama-vallé sat-phalaà
cit-svarüpam
sakåd api parigétaà çraddhayä helayä vä
bhåguvara nara-mätraà tärayet
kåñëa-näma
The holy name is the most auspicious of
all that is auspicious,
and the sweetest of all that is sweet.
It is the fully ripened transcendental
fruit of all the creepers of the
Çrutis. O best of the
Bhågu dynasty, if a person even once
chants the name of Kåñëa
without offence – be it with faith or
indifferently – that chanting
will deliver him from the bondage of
material existence.
sakala maìgala haite parama maìgala
cit-svärüpa sanätana vedavallé-phala
kåñëa-näma ekabära çraddhäya heläya
yäìhära vedane sei mukta suniçcaya
Text 19
The holy name is the life of all
transcendental knowledge,
which is compared to a wife (vadhü).
This is supported by the
following verse from the Garuòa
Puräëa:
yad icchasi paraà jïänaà
jïänäd yat paramaà padam
tad ädareëa räjendra
kuru govinda-kértanam
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ÇRÉ BHAJANA-RAHASYA
O best of kings, if you desire to
obtain the topmost knowledge and
the supreme goal of that knowledge, prema-bhakti,
then chant the
holy name of Çré Govinda with great
respect and devotion.
parama jïäna haite ye parama pada päya
govinda-kértana sei karaha çraddhäya
Text 20
In Çrémad-Bhägavatam (3.5.40)
the demigods speak the following:
dhätar yad asmin bhava éça jéväs
täpa-trayeëäbhihatä na çarma
ätman labhante bhagavaàs
taväìghricchäyäà
sa-vidyäm ata äçrayema
O Vidhätä! O Lord! O Paramätmä! In this
material world the living
entities, overwhelmed by the threefold
miseries, cannot find any
peace. Therefore, O Bhagavän, we take
shelter of the shade of
Your lotus feet, which are full of
knowledge.
e saàsäre täpa-traya, abhihata
jévacaya,
ohe kåñëa nä labhe maìgala
tava pada-chäyä vidyä, çubha dätä
anavadyä,
tad-äçraye sarva-çubha phala
Bhajana-rahasya-våtti
The demigods are praying at the lotus
feet of Bhagavän: “O Lord,
the jéva is experiencing the
auspicious and inauspicious fruits of
lifetimes of karma. By the
management of mäyä he is wandering
around in the forest of material
existence, overwhelmed by suffering.
The jéva is endeavouring to find
relief from these threefold
miseries, sometimes through knowledge
and renunciation and
sometimes through knowledge of Brahman,
but he is unable to
find peace. By obtaining liberation he
wants to become as if inert,
unable to feel anything, just as stones
immersed in water cannot
4 1
1 / PRATHAMA-YÄMA-SÄDHANA
feel the pleasure of being in water.
Transcendental peace, paraçänti,
is attained at Çré Hari’s lotus feet.
By following the path of
bhakti, the living entity becomes immersed in
an ocean of
transcendental peace and bliss. Thus,
to take shelter of Your lotus
feet is the only means to attain this para-çänti.”
Text 21
In Çrémad-Bhägavatam (4.29.49)
it is stated:
sä vidyä tan-matir yayä
Knowledge is that by which one’s
attention is concentrated upon
Bhagavän.
ye çaktite kåñëe kare udbhävana
vidyä-näme sei kare avidyä khaëòana
kåñëa-näma sei vidyä-vadhüra jévana
kåñëa-päda-padme ye karaye sthira mana
Bhajana-rahasya-våtti
Bhagavän has only one potency (çakti),
which has two functions:
knowledge (vidyä) and ignorance
(avidyä). Yogamäyä is knowledge
and Mahämäyä is ignorance. Mahämäyä is
responsible for
the creation of the material world, and
she covers the living
entity’s eternal identity and inherent
qualities.
The word vidyä is derived from
the verbal root vid, “to know”
or “to understand”. In other words vidyä
is that through which
one can know service to Çré Kåñëa. When
çuddha-bhakti arises in
the heart of the sädhaka by his
continuous performance of hearing
and chanting, at that time Bhakti-devé
removes his ignorance
and dispels all desires other than to
attain the service of
Bhagavän. By vidyä-våtti, the
function of knowledge, she
destroys the jéva’s coverings in
the form of his gross and subtle
bodies and simultaneously manifests his
pure spiritual body
4 2
ÇRÉ BHAJANA-RAHASYA
according to his inherent nature (svarüpa).
The life of this transcendental
knowledge (vidyä), which is
compared to a wife, is
the holy name of Kåñëa. This vidyä fixes
a person’s mind at the
lotus feet of Çré Kåñëa. Çré Caitanya
Mahäprabhu asked Räya
Rämänanda:
prabhu kahe – “kaun vidyä vidyä madhye
sära?”
räya kahe – “kåñëa bhakti vinä vidyä
nähi ära”
Çré Caitanya-caritämåta (Madhya-lélä 8.245)
“Which is the most important of all
fields of knowledge?” Räya
Rämänanda replied, “Except for kåñëa-bhakti,
no other education
is important.”
Text 22
The chanting of the holy name expands
the ocean of transcendental
bliss. It is stated in Çrémad-Bhägavatam
(8.3.20):
ekäntino yasya na kaïcanärthaà
väïchanti ye vai bhagavat-prapannäù
aty-adbhutaà tac-caritaà sumaìgalaà
gäyanta änanda-samudra-magnäù
The devotees who are exclusively
surrendered unto Bhagavän,
and who have no other desire than to
attain Him, become
immersed in an ocean of bliss by
performing saìkértana of His
wonderful and supremely auspicious
pastimes.
akiïcana haye kare ekänta kértana
änanda samudre magna haya sei jana
Bhajana-rahasya-våtti
This Text comes from Gajendra’s prayers
to Bhagavän, when
Gajendra was being attacked by the
crocodile. The sädhaka will
4 3
1 / PRATHAMA-YÄMA-SÄDHANA
also realise Bhagavän in his heart by
constantly chanting the holy
name. Çré-kåñëa-saìkértana unlimitedly
expands the jéva’s inherent
transcendental pleasure by virtue of
the essential function of
the hlädiné-çakti. When the jéva
attains his pure spiritual form,
he experiences unlimited bliss. In this
condition he is eternally
situated in one of the transcendental rasas
– däsya, sakhya,
vätsalya or mädhurya – and he relishes
complete nectar at every
step by virtue of the ever-increasing
freshness of his attachment
to Çré Kåñëa (nava-naväyamäna-anuräga).
Text 23
Näma-saìkértana enables one to taste complete nectar at
every
step; therefore the Padma Puräëa states:
tebhyo namo ’stu
bhava-väridhi-jérëa-paìkasammagna-
mokñaëa-vicakñaëa-pädukebhyaù
kåñëeti varëa-yugalaà çravaëena yeñäm
änandathur bhavati nartita-roma-våndaù
The devotees whose bodily hairs stand on
end and whose hearts
tremble with bliss upon hearing the two
syllables kå and ñëa,
deliver the living entities engrossed
in material existence. Clearsighted,
intelligent persons who desire eternal
auspiciousness
surrender to the lotus feet of these rasika-bhaktas.
kåñëa-näma suni’ roma-vånda nåtya kare
änanda kampana haya yäìhära çarére
bhava-sindhu-paìka magna jévera uddhära
vicakñaëa tiìho nami caraëe täìhära
Bhajana-rahasya-våtti
I offer my repeated obeisances unto the
lotus feet of those persons
whose bodily hairs stand on end, whose
hearts tremble with
4 4
ÇRÉ BHAJANA-RAHASYA
bliss, and from whose eyes tears flow
upon hearing the name of
Kåñëa. Such devotees, who are most
fortunate and magnanimous,
are expert in delivering the jévas sunk
in the horrible mud
of material existence.
Text 24
Chanting the holy name completely
cleanses the self. Çrémad-
Bhägavatam (12.12.48) states:
saìkértyamäno bhagavän anantaù
çrutänubhävo vyasanaà hi puàsäm
praviçya cittaà vidhunoty açeñaà
yathä tamo ’rko ’bhram iväti-vätaù
Bhagavän Çré Hari Himself enters the
heart of a devotee who
describes His name, form, qualities,
pastimes and so on, or hears
His glories; and He destroys all the
darkness of the sins present
there. Upon entering the heart of the jéva,
Bhagavän destroys his
offences, impediments, duplicity and
material desires, just as the
sun drives away darkness or a powerful
wind scatters the clouds.
This cleanses the mirror-like hearts of
those who take shelter of
Kåñëa’s name, and very quickly they
attain their pure transcendental
forms.
çruta anubhüta yata anartha saàyoga
çré kåñëa kértane saba haya ta viyoga
ye rüpa väyute megha sürya tamaù näçe
citte praveçiyä doña açeña vinäçe
kåñëa nämäçraye citta darpaëa märjana
ati çéghra labhe jéva kåñëa prema-dhana
Bhajana-rahasya-våtti
The glories of näma-saìkértana are
described in this Text. Näma
Prabhu enters the heart of the living
entity who is performing
4 5
1 / PRATHAMA-YÄMA-SÄDHANA
näma-saìkértana, destroys all his anarthas and
makes his heart
soft and smooth. Not only that, näma-saìkértana
will also
destroy all kinds of anarthas in
a person who merely sees or
hears saìkértana, just as the
sun drives away darkness or the
wind drives away the clouds. The
scriptures state that the jévas’
tendency to enjoy will be completely
destroyed on the strength
of performing näma-kértana in
the association of devotees. At
the end of Çrémad-Bhägavatam (12.13.23)
Çré Vedavyäsa glorifies
näma-saìkértana:
näma-saìkértanaà yasya
sarva-päpa-praëäçanam
praëämo duùkha-çamanas
taà namämi harià param
All sins are completely destroyed by
the chanting of Bhagavän’s
names, and all kinds of miseries are
relieved by complete surrender
to His lotus feet and by always bowing
down to Him. I offer
my respectful obeisances unto that
Absolute Truth, Çré Hari.
Text 25
The holy name is Kåñëa Himself and the
sweet embodiment of
transcendental mellows (caitanya-rasa-vigraha).
In Nämäñöaka
(8) it is stated:
närada-véëojjévana! sudhorminiryäsa-
mädhuré-püra!
tvaà kåñëa-näma! kämaà
sphura me rasane rasena sadä
O life of Närada’s véëä! O crest
of the waves upon the transcendental
ocean of nectar! O condensed form of
all sweetness! O
Kåñëa-näma! By Your own sweet will, may
You always appear on
my tongue along with all transcendental
rasa.
4 6
ÇRÉ BHAJANA-RAHASYA
muni-véëä-ujjévana-sudhormi-niryäsa
mädhuréte paripürëa kåñëa-nämocchväsa
sei näma anargala ämära rasane
näcuna rasera saha ei väïchä mane
Bhajana-rahasya-våtti
Here Rüpa Gosvämé prays: “O life of
Närada Muni’s véëä! O crest
of the waves on the transcendental
ocean of nectar! O condensed
form of all sweetness! O Kåñëa-näma!
May You always, by Your
own will, dance on my tongue with all
transcendental rasa. This
is my prayer at Your lotus feet.”
Text 26
The second verse of Nämäñöaka states:
jaya nämadheya! muni-vånda-geya!
jana-raïjanäya param akñaräkåte!
tvam anädaräd api manäg-udéritaà
nikhilogra-täpa-paöaléà vilumpasi
O Harinäma, the great sages constantly
chant Your glories.
To delight the devotees You have
appeared in the form of
transcendental syllables. All victory
unto You! May Your excellence
forever be splendidly manifest, and may
You display it to
all. Prabhu, Your excellence is such
that even if Your name is
chanted only once and without respect –
that is, to indicate something
else, jokingly and so forth – it
completely destroys the most
fearsome of sins, and even sinful
thoughts. Thus, make me
surrender to You without fail, and by
my remembrance of Your
power, purify me because I proclaim
Your glories.
jéva çiva lägi’ paramäkñara äkära
muni-vånda gäya çraddhä kari’ anivära
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1 / PRATHAMA-YÄMA-SÄDHANA
jaya jaya harinäma akhilogratäpa
näça kara helä gäne e baòa pratäpa
Bhajana-rahasya-våtti
O Lord, You have manifested as
transcendental syllables (çabdabrahma)
for the benefit of the living entities.
The great munis
and maharñis always faithfully
chant these glories of Yours. All
victory, all victory to the holy name,
which destroys all fearsome
sufferings, even if chanted
indifferently.
Text 27
The Vedas (Åg Veda 1.156.3)
describe the truth of the holy name
(näma-tattva):
oà ity etad brahmaëo nediñöaà
näma yasmäd uccäryamäna
eva saàsära-bhayät tärayati
tasmäd ucyate tära iti
One who chants oà, which is very
close to Brahman (here meaning
Bhagavän) and which indicates Brahman,
is liberated from
the fear of the material world by this
name. Therefore oà is
famous by the name täraka-brahma
(the deliverer).
Text 28
oà äsya jänanto näma-cid-vivaktan mahas
te viñëo
sumatià bhajämahe oà tat sat
O Viñëu, all the Vedas appear from Your
name, which is fully
conscious and all-illuminating. Your
name is the personification
of transcendence and supreme bliss, and
it is the embodiment of
easily obtainable transcendental
knowledge. I worship You by
thoughtfully performing continuous
chanting of Your name.
4 8
ÇRÉ BHAJANA-RAHASYA
Text 29
tato ’bhüt trivåd oàkäro
yo ’vyakta prabhavaù svaräö
yat tal liìgaà bhagavato
brahmaëaù paramätmanaù
Çré Bhagavän is imperceptible; He is
both undivided and divided.
The syllables found in the word oà are
His manifestation, and
He is manifest in the three forms of
Brahman, Paramätmä and
Bhagavän. The three syllables in the oàkära
represent the
names Hari, Kåñëa and Räma. The name of
Hari is non-different
from Hari Himself.
avyakta haite kåñëa svaräöa svatantra
brahma, ätmä, bhagavän liìgatraya
tantra
a-kära u-kära ära ma-kära nirdeça
oà hari kåñëa räma nämera viçeña
hari haite abhinna sakala harinäma
väcya-väcaka bhede pürëa kare käma
Bhajana-rahasya-våtti
The manifest Brahman, Çré Kåñëa, is
much greater than the
unmanifest Brahman and completely
independent from it.
Parabrahma Çré Kåñëa is always manifest
in the three forms of
Brahman, Paramätmä and Bhagavän. The
three syllables in the
oàkära – a, u and m –
represent Hari, Kåñëa and Räma, respectively.
Çré Hari is non-different from all the names
of Hari. His
personal form is known as väcya (that
which is nameable) and
His transcendental name is known as väcaka
(that which
denotes). These two forms fulfil the
desires of each and every
sädhaka. (The syllables in the oàkära also
have the following
meaning: a – Kåñëa, u –
Çré Rädhä, m – gopés, and the candrabindu
(the dot over the m) – the jéva.)
4 9
1 / PRATHAMA-YÄMA-SÄDHANA
Text 30
Çré Caitanya-bhägavata (Madhya-khaëòa 23.76–8) states:
hare kåñëa hare kåñëa kåñëa kåñëa hare
hare
hare räma hare räma räma räma hare hare
prabhu kahe kahiläma ei mahä-mantra
ihä japa giyä sabe kariyä nirbandha
ihä haite sarva-siddhi haibe sabära
sarva-kñaëa bala ithe vidhi nähi ära
The Lord said, “Regularly chant japa
of this mahä-mantra. In this
way you will attain all perfection.
Chant at any time and in any
circumstance; there are no other rules
for chanting.”
Bhajana-rahasya-våtti
Çréman Mahäprabhu says that by chanting
the mahä-mantra all
bondage will vanish and the jéva will
achieve perfection. In other
words, he will attain kåñëa-prema.
Therefore one should chant
the mahä-mantra at all times.
One is not required to follow any
special rules or regulations to chant
it.
Text 31
Bhakti-rasämåta-sindhu (1.2.103) states:
aciräd eva sarvärthaù
siddhaty eñäm abhépsitaù
sad-dharmasyävabodhäya
yeñäà nirbandhiné matiù
The holy name is the bestower of all
perfection, and those who
continuously chant harinäma with
such firm faith and conviction
quickly obtain the fruit of prema.
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ÇRÉ BHAJANA-RAHASYA
nirbandhiné-mati-saha kåñëa-näma kare
atiçéghra prema-phala sei näme dhare
Bhajana-rahasya-våtti
One who has a firm desire in his heart
to know true dharma will
very quickly have his inner desire
fulfilled. The perfection and
inner desire of devotees is to attain
the service of Govinda’s lotus
feet. This service is realised by
affectionately completing one’s
fixed amount of näma. By firmly
chanting a fixed amount of
harinäma, prema will be incited in the
heart of the sädhaka by
the mercy of Näma Prabhu. Day and
night, näma-äcärya Çréla
Haridäsa Öhäkura was chanting three lakhas
of harinäma with
determination. His vow was:
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.
Text 32
Hari-bhakti-viläsa gives the following injunctions for
chanting:
tulasé-käñöha-ghaöitair
maëibhir japa-mälikä
sarva-karmäëi sarveñäm
épsitärtha-phala-pradä
go-puccha-sadåçé käryä
yad vä sarpäkåtiù çubhä
tarjanyä na spåçet sütraà
kampayen na vidhünayet
5 1
1 / PRATHAMA-YÄMA-SÄDHANA
aìguñöha-parva-madhyasthaà
parivartaà samäcaret
na spåçet väma-hastena
kara-bhrañöäà na kärayet
bhuktau muktau tathä kåñöau
madhya-mäyäà japet sudhéù
A japa-mälä made of tulasé or
precious stones fulfils all kinds of
inner desires. A japa-mälä shaped
like a cow’s tail or a snake is
auspicious. One should not touch the japa-mälä
with the forefinger.
One should not swing or shake the mälä
again and again
while chanting. Chant and change the
direction of the mälä
using the thumb and the middle finger.
Do not touch the mälä
with the left hand, and do not let it
fall from the hand. Those who
desire material enjoyment (bhukti)
and those who desire liberation
(mukti) chant with the middle
finger.
Bhajana-rahasya-våtti
Although it is mentioned that one can
use a japa-mälä of precious
stones, such a mälä is not used
in our sampradäya. Also,
it is mentioned that chanting with the
middle finger is for those
desiring sense enjoyment and
liberation. Nonetheless, we chant
in this way because we should follow
the method adopted by
our guru-paramparä.
Text 33
Hari-bhakti-viläsa states:
manaù saàharaëaà çaucaà
maunaà manträrtha-cintanam
avyagratvam anirvedo
japa-sampatti-hetavaù
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ÇRÉ BHAJANA-RAHASYA
While chanting, one should be
one-pointed and give up talking
about mundane topics. With a pure
heart, one should think
about the meaning of the holy name, and
be steadfast and patient
in his chanting and remembrance of the
holy name.
japa käle manake ekägrabhäve laha
citte çuddha thäka, våthä kathä nähi
kaha
nämärtha cintaha sadä dhairyäçraya kara
nämete ädara kari’ kåñëa-näma smara
Bhajana-rahasya-våtti
The method for one to perfect the
chanting of his mantras, both
harinäma and gäyatré, is described in
this Text.
Manaù saàharaëam – While chanting the holy name, one
should fix the mind on the desired name
of the Lord and
remember pastimes connected with that
name. The mind of the
conditioned living entity wanders to
different subject matters,
and therefore one should stay in the
association of sädhus and
control the mind through renunciation
and practice.
Çauca – It is necessary for the sädhaka to
maintain a standard
of external cleanliness through bathing
and so forth, and to keep
his mind pure through internal
cleanliness. He can do this by
bringing the six enemies headed by lust
under control. In this
way his mind will not be attracted to
anything other than Kåñëa.
Mauna – To speak only bhagavat-kathä and
reject talk unrelated
to Kåñëa is known as mauna (silence).
One should not talk
about anything mundane while chanting.
Avyagratä – The restless nature of the unsteady
mind is called
vyagratä. One should chant with avyagratä,
a peaceful and
undisturbed mind.
Anirveda – One should not become discouraged by
moving
slowly in his endeavour to attain the
desired goal; rather, one
should chant with patience.
5 3
1 / PRATHAMA-YÄMA-SÄDHANA
Nämärtha-cintana – While chanting the holy name, the
sädhaka should remember Rädhä-Kåñëa’s pastimes
of meeting
(milana) and separation (vipralambha).
When he chants his
mantras, he should practise in the following
five ways:
(1) The sädhaka should know the
meaning of the mantra, and
remember the predominating deity of the
mantra (the mantradevatä)
and his own specific relationship with
that deity.
(2) Nyäsa – “The deity of the mantra
is my protector” – this
conviction is called nyäsa. It
is true that success can be attained
by uttering the mantra one time
only; nonetheless, the mantra
is uttered 10 or 108 times for the
pleasure of the mantra-devatä.
This is also called nyäsa.
(3) Prapatti – “I take shelter
of the lotus feet of the mantradevatä”
– this is called prapatti.
(4) Çaraëägati – “I am a jéva
who is suffering extremely, and
therefore I surrender to the deity” –
this resolve is çaraëägati.
(5) Ätma-nivedana – “Whatever I
have belongs to Him; it is not
mine. I am not mine either; I am His
for Him to enjoy.” This is
ätma-nivedana.
If one follows the process comprised of
these five limbs, he
will quickly attain perfection in
chanting his mantras.
Text 34
Çré Gopäla-guru explains the meaning of
the holy name as follows:
vijïäpya bhagavat-tattvaà
cid-ghanänanda-vigraham
haraty avidyäà tat käryam
ato harir iti småtaù
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ÇRÉ BHAJANA-RAHASYA
harati çré-kåñëa-manaù
kåñëähläda-svarüpiëé
ato harety anenaiva
çré-rädhä parikértitä
änandaika-sukha-svämé
çyämaù kamala-locanaù
gokulänandano nandanandanaù
kåñëa éryate
vaidagdhé sära-sarvasvaà
mürti-lélädhidaivatam
rädhikäà ramyan nityaà
räma ity abhidhéyate
The Supreme Person Çré Bhagavän has
descended in the form of
the holy name, which is the embodiment
of condensed knowledge
and bliss. While remembering the name
of Bhagavän, one
should remember that näma and nämé
are non-different. In the
first stage of a sädhaka’s progress,
the holy name removes ignorance.
Therefore He is Hari, “He who removes”.
The rasikaäcäryas,
however, taste harinäma by
thinking that, in the kuïjas
Våñabhänu-nandiné Çré Rädhä is stealing
away the mind of Çré
Hari by Her service. He who chants Hare
Kåñëa with this meditation
attains prema-bhakti. Çré Rädhä
is kåñëa-hlädiné-rüpiëé, the
embodiment of Kåñëa’s own pleasure
potency. She steals away
Kåñëa’s mind, and therefore Her name is
Harä. The vocative form
of Harä is Hare. Thus, Hare Kåñëa means
Rädhä-Kåñëa Yugala.
The names Rädhä-Kåñëa are sac-cid-änanda,
full of eternity,
knowledge and bliss. Rädhä and Kåñëa
are personally present in
Hare Kåñëa. The eternal master of Çré
Rädhä, who is bliss personified,
is Çyäma, who has eyes like lotus
petals and who
desires that Çré Rädhikä always be
happy. Nanda-nandana Çré
Kåñëa, the giver of bliss to the
residents of Gokula, is always
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1 / PRATHAMA-YÄMA-SÄDHANA
yearning to taste happiness with Çré
Rädhä. Kåñëa is Léleçvara, a
clever dhéra-lalita-näyaka7;
therefore His name is Rädhäramaëa.
The Hare Kåñëa mahä-mantra is
comprised of names of
the Divine Couple. While chanting this mantra
one should
remember Their pastimes.
cid-ghana änanda-rüpa çré bhagavän
näma-rüpe avatära ei ta pramäëa
avidyä-haraëa kärya haite näma hari
ataeva hare kåñëa näme yäya tari
kåñëähläda-svarüpiëé çré rädhä ämära
kåñëa mana hare täi harä näma täìra
rädhä-kåñëa çabde çré sac-cid-änanda
rüpa
hare kåñëa çabde rädhä-krñëera svarüpa
änanda-svarüpa-rädhä täìra nitya svämé
kamala-locana çyäma rädhänanda-kämé
gokula-änanda nanda-nandana çré kåñëa
rädhä-saìge sukhäsväde sarvadä satåñëa
vaidagdhya-sära-sarvasva mürta
léleçvara
çré rädhä-ramaëa räma näma ataùpara
hare kåñëa mahä-mantra çré yugala näma
yugala
lélära cintä kara aviräma
Om Tat Sat
(Continued...)
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