Sri Prabandhåvalî -4

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Sri Prabandhåvalî

Sri Sri guru-gaura∫gau jayata˙

SREE PRABANDHAVALE

A Collection of Devotional Essays

Sri Prabandhåvalî

cri cri guru-gaura∫gau jayata˙

CRE PRABANDHAVALE

A Collection of Devotional Essays

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Nowhere in this world is there an emblem of love like

Bharata. So let him come.”

When Bharata came, he fell at the feet of Rama and

began to appease him. Seeing him offering pra√ama to

Rama, Laksma√a realised his mistake. When Bharata was

leaving, Laksma√a approached him alone and fell at his

feet. As Bharata lifted him up and embraced him, Laksma√a

said, “I am a great offender at your feet. I have not been

able to be affectionate to you, to love you,” and he began

weeping bitterly.

Another time during the period when they were living in

the forest, Rama ordered Laksma√a to bring wood when

Sita desired to enter the fire. Laksma√a became very angry,

but Rama said, “Service rendered in the forest is the highest.

You are always a servant.” Laksma√a accepted the order

of Rama but thought, “I am making a mistake following his

order.” So he brought wood, and Sita-devi entered into the

fire. Of course this was a pretext by which the real Sita came

out and the false Sita disappeared, but still, in the end,

Laksma√a took a vow that, “I will not come again as your

younger brother, but only as your older brother. Then

things will be different, and you will not be able to treat me

like this.”

Therefore in the pastimes of KRs√a he came as Baladeva,

and in the pastimes of Mahaprabhu he came as Nityananda

Prabhu, the older brother both times. So many pastimes

could be performed only as an older brother, which from

the position of a younger brother would not be possible. If

Nityananda Prabhu were not present, then so many of

Mahaprabhu’s pastimes would have remained hidden. He

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was Mahaprabhu’s servant, His brother and His guru also.

How was he Mahaprabhu’s guru? Mahaprabhu’s guru was

Ecvara Puri, the guru of Ecvara Puri was Madhavendra Puri

and the guru of Madhavendra Puri was Laksmipati Tirtha.

Nityananda Prabhu was also a disciple of Laksmipati

Tirtha, but because his guru departed from this world when

he was at a young age, Nityananda Prabhu received nearly

all of his instruction from Madhavendra Puri. Whoever

gives instruction on bhakti is the representative of

Bhagavan, and therefore Nityananda Prabhu always considered

Madhavendra Puri to be his primary guru. When

Madhavendra Puri became his guru, then Ecvara Puri

became his godbrother, and since Nityananda Prabhu was

therefore on the level of Mahaprabhu’s guru, Mahaprabhu

respected him in that way.

Although we see that Nityananda Prabhu had three relationships

with Mahaprabhu – as a servant, a brother and a

guru – still, Nityananda Prabhu always considered himself a

servant. When Mahaprabhu was absorbed in kirtana, generally

it was Nityananda Prabhu who protected Him. When

Mahaprabhu was dancing in His usual way, Nityananda

Prabhu would catch Him for His own protection, and only

when Mahaprabhu became absorbed in radha-bhava could

Nityananda Prabhu not touch Him. Nityananda Prabhu

would engage in all types of service, always following the

order of Mahaprabhu. Mahaprabhu told him, “Please go to

Bengal! The brahma√as there, being very proud, don’t

perform bhajana of Bhagavan. Preach something to the

brahma√a class, but mostly preach to those who are considered

fallen in society, because they are not really fallen.

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Each and every soul has the right to perform bhagavadbhajana.

Please go.” So Nityananda Prabhu went there,

preached from village to village, and made disciples of

everyone.

Once, Nityananda Prabhu was going along the road with

a preaching party when they came across a village where

there lived a wealthy landowner named Ramacandra Khan.

Nityananda Prabhu entered the man’s home and sat down

on the altar of the durga-ma√∂apa. Previously in Bengal the

wealthy people would have such ma√∂apas (canopies raised

for ceremonial purposes) for Ca√∂i, or Durga. He was

thinking, “Night is falling, so where can we possibly go

now? Tomorrow morning we will continue on our way.”

Meanwhile Ramacandra Khan sent one of his servants to

speak to Nityananda Prabhu. Sarcastically the man said,

“There is not enough space for you here in the house, but

we have a gocala which is a very pure place due to the presence

of cows and cow dung. Saints and sadhus should stay

there, so go to the gocala.”

When Nityananda Prabhu heard this, he became angry

and said, “Yes, you are right. This place is unfit for me. It

is fit for cow-killing meat-eaters.” Saying this, he left

that place. The next day Muslims attacked and arrested

Ramacandra Khan and his entire family. They also killed a

cow, cooked the meat and ate it on that very spot. The

entire village was destroyed.

Nityananda Prabhu has two aspects, just like a mother

lion. To her cubs the lion is very kind, but to others she is

very dangerous. Similarly Nityananda Prabhu is supremely

merciful to the devotees and is the subduer of atheists. Just

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as Baladeva Prabhu holds a plough and club and killed

Dvivida gorilla and others who were inimical to KRs√a,

Nityananda Prabhu subdues the atheists and increases

gaura-prema in devotees.

We should never consider there to be any difference

between Caitanya Mahaprabhu and Nityananda Prabhu;

there is a difference in body only. Nityananda Prabhu is the

complete guru-tattva, and wherever there is guru, he is

there. Wherever the activities of guru are performed, the

message of KRs√a is given to the jivas that by bhakti only

will there be real auspiciousness. This is all manifested by

Nityananda Prabhu. Therefore on this day we offer pra√ama

unto he who is the most merciful and the complete gurutattva,

and we pray that he will always be merciful to us.

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Chapter Nine

Simply a Quality of Bhakti

Bhagavan has ordered that we should never give any

importance to whatever faults may be seen in the bodies or

natures of devotees who are engaged in His exclusive

bhajana. We should not criticise them, be envious of them,

or consider them to be of poor conduct. Suppose there is a

man who never lies, steals or engages in any misconduct but

doesn’t perform exclusive bhajana of Bhagavan. Then there

is another man who performs exclusive bhajana of Bhagavan

and has ruci for taking harinama and hearing hari-katha,

but some bad qualities or physical deformities can be

detected in him. How should we view these two men?

Between them who is superior? The Bhagavad-gita states

that the one who performs bhajana is the best. But ordinarily

people are not taught this. What to speak of others, even

Sita, who is Laksmi-devi herself, was not accepted by the

residents of Ayodhya after Rava√a had taken her to his

abode in Cri La∫ka. Rama said, “No, she is pure; she will

stay with me in the palace.” But even though she was actually

the most exalted personality in Ayodhya, they sent her

away without any remorse.

These conventions still exist today. If we see some

external fault in a person, we disregard them. These days

almost everyone sees with mundane vision. They don’t see

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the tendency of bhakti inside others; they only see external

things and then judge others on these considerations. Only

those who have had abundant association with sadhus,

who are higher-level madhyama-adhikari Vais√avas, whose

anarthas have disappeared, and who are approaching the

uttama-adhikari stage, will honour what KRs√a has said

regarding this point. And everyone else, who possess only

mundane intelligence, will say, “Oh, this devotee is not of

good conduct and is therefore a hypocrite.” They also do not

properly respect Narada because he said, “There is no need

for us to understand what is religiosity and irreligiosity.”

There is also no necessity to honour worldly conventions.

What is our only necessity? Bhakti – exclusive prema-bhakti

for KRs√a is our only objective, and our firm resolution is that

besides this there is no other meaning to life.

sva-pada-mulaμ bhajata˙ priyasya

tyaktanya-bhavasya hari˙ pareca˙

vikarma yac cotpatitaμ kathancid

dhunoti sarvaμ hRdi sannivis†a˙

Crimad-Bhagavatam (11.5.42)

If someone has left their family, wife, children, money, all

worldly attachments and enjoyments, and is engaged in the

exclusive bhajana of Bhagavan, but somehow or other he

performs some sinful activity, then Bhagavan, being

situated within that person’s heart, at once forgives him.

But if there is a person of good conduct who has spoken the

truth throughout his entire life, who has engaged in welfare

activities for society and for people in general, who has

worshipped the demigods and endeavoured for liberation,

but has never engaged in bhagavad-bhajana, then what real

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benefit has there been for him? And if a devotee falls from

the path of bhajana in an immature stage, what is the loss

for him?

cucinaμ crimataμ gehe

yoga-bhras†o ’bhijayate

Bhagavad-gita (6.41)

In his next life he will take birth in a pure or wealthy family

where there are devotees, and he will naturally be attracted

to bhakti again. And for the other man who didn’t perform

any bhajana? There is no real benefit for him. Only to the

degree that one can give his heart to bhajana will he be benefited.

So only a madhyama-adhikari Vais√ava will be able

to place emphasis on the bhakti in others rather than on

external considerations.

yadi kuryat pramadena

yogi karma vigarhitam

yogenaiva dahed aμho

nanyat tatra kadacana

Crimad-Bhagavatam (11.20.25)

If an ordinary yogi somehow falls from his practice, he will

be finished. But if a bhakti-yogi accidentally commits some

detestable activity, then by his very practice of bhakti-yoga

he will again be set right. For him there is no need of any

other procedure. Continuing to take harinama will be his

only atonement. Devotees are not intentionally sinful, so

therefore for them there is no need of atonement. What has

happened has happened, but deliberately they wouldn’t

commit sins. KRs√a always forgives those who have bhakti

for Him and He makes their hearts pure in all ways.

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ajnane va haya yadi ‘papa’ upasthita

kRs√a ta∫re cuddha kare, na karaya prayaccitta

Cri Caitanya-caritamRta (Madhya-lila 22.143)

If a devotee accidentally commits some sinful activity, there

is no need for him to undergo any atonement. By continuing

his practice of bhakti, his heart will be purified. Those

who know the tattva of bhagavad-bhakti say that by the

devotee’s continuing to take harinama all impurities will

leave him.

maμ hi partha vyapacritya

ye ’pi syu˙ papa-yonaya˙

striyo vaicyas tatha cudras

te ’pi yanti paraμ gatim

Bhagavad-gita (9.32)

[Cri KRs√a said:] O son of PRtha, those who take shelter of

Me, though they be of lower birth – women, merchants and

manual labourers – can attain the supreme destination.

Papa-yonaya˙ means those who are sinful by birth.

Crimad-Bhagavatam (2.4.18) has listed some of these

classes: Kirata, Hu√a, Andhra. Kirata live in the jungle and

kill and eat the flesh of animals and birds, even pigeons.

They keep goats, sheep and pigs, and after fattening them

up, they slaughter them and eat their flesh. Yavana, Khasa

and all similar tribes do this. They are sinful from birth to

death. Actually, for them eating meat is nothing; they don’t

even have any conventions such as marriage for relationships

between men and women! From birth they eat meat,

drink liquor and freely unite with women. Striyo means

women. Though some are chaste, these days most women

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are unchaste. And the cudras kill the cow, eat its flesh and

use its skin to make shoes. Te ’pi yanti paraμ gatim: even

these people can attain the supreme destination through

executing bhagavad-bhakti, so what to speak of those who

engage in exclusive devotion but may have accidentally

fallen?

If one engages in bhakti-sadhana and takes shelter of

harinama and hearing hari-katha, then birth after birth the

result from that will never be destroyed, as long as there has

been no vais√ava-aparadha. The seed of bhakti is within

that sadhaka. Birth after birth his sukRti will become

stronger and stronger, and eventually he will attain parabhakti.

For those who have some special eagerness, it may

even be possible in only two or three births. Bhagavan will

lead us to Him – either today, or after ten, twenty or one

thousand births He will eventually lead us to Him, as long

as the seed within us has not been destroyed. And there is

only one thing that does that – aparadha towards the guru

or Vais√avas.

The jiva has independence, and by misuse of this independence

he becomes implicated in the reactions to his own

misdeeds. If by this independence one has blasphemed or

offended any Vais√ava, then that is due to the uncontrolled

mind. We should never offend a Vais√ava because from the

cakti of guru and Vais√avas we will get the mercy of

Bhagavan. What determines if we will do bhajana or not do

bhajana? Whose desire determines this? Bhagavan’s? No, it

is ours only. If we simply take up bhajana, then guru and

the Vais√avas will be merciful and give us the necessary

strength to achieve the direct mercy of Bhagavan. But first

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of all the desire must come from within us. And if while

engaging in bhajana, the desires for prestige and wealth

exist within us, should we think that Bhagavan put them

there? “I am doing just as Bhagavan inspires me” – we

shouldn’t think like this in regard to anarthas. Those things

are due solely to our own weakness. If we are unable to

absorb our minds in bhagavad-bhajana, whose fault is that?

Ours only, and not Bhagavan’s. Don’t think that “Bhagavan

is doing this to me.” Bhagavan is merely bestowing the

reactions to our own activities. Reactions to our previous

pious and sinful activities will come, and we will feel some

difficulty because of them. So it is correct to think that He

is bestowing the fruits of our karma, but otherwise He has

no direct relationship with our difficulties.

If a devotee who practises exclusive bhajana is struck by a

serious disease, why has it happened? It is a reaction to the

sins of his previous lives. But sometimes Bhagavan will even

put such an apparent obstacle in a sadhaka’s path in order

to curb his pride. He may try to increase that devotee’s

humility by this means. Therefore, beware! Don’t think ill

of another devotee because some fault may appear in his

body or in his nature. If we maintain such an attitude

towards devotees who are engaged in exclusive bhajana, we

will be expelled from the kingdom of bhakti. We should

consider all of these points and understand their importance

in our pursuit of bhakti. If someone is lame, blind, a

Kirata, Andhra, Pulinda or whatever, but has become a

devotee, then Bhagavan will bestow upon him all good

qualities and eventually take him up to Vaiku√†ha.

Therefore we should never harbour any ill feelings towards

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anyone who practises exclusive bhajana. And one who

behaves nicely, who has a very attractive appearance and

who has taken birth in a brahma√a family but doesn’t

engage in bhajana – it is all useless and his life has no meaning.

Don’t think that this is an astonishing thing; it is simply

a quality of bhakti.

According to their natures some people may have many

faults, but we should always place emphasis on their bhakti

instead. It is not that an ill-behaved person cannot take the

name of Bhagavan, cannot do bhajana or cannot hear harikatha.

And it is not that only those who have taken birth

within the brahma√a, ksatriya, vaicya and cudra classes can

take harinama. Whatever condition one is in, even if he is

as sinful as Ajamila was, he can chant Bhagavan’s name and

hear hari-katha, and in this way become qualified to always

remember Him.

Kirata, Andhra, Pulinda, Cumbha, Yavana – these are all

sinful classes of people from the time of the Bhagavatam.

They still exist today but in different forms. They all originate

from the Hindu lineage. All of the people that we see

in India today, whether they are Muslims, Christians,

Buddhists or Jains, all had the same source: Brahma. So

originally there was only one class of humans, but some

degraded and became sinful by nature. In Assam there is a

class of people who smoke different varieties of hemp with

a water-pipe. Anytime there is some important task to be

accomplished, they first all get together and smoke. They

even engage their children in smoking, so they are sinful

from birth. Others may take a good birth but become sinful

later in life. If either of these classes of sinful people

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associate with sadhus and take shelter of a guru, they can be

purified and their faults will be destroyed.

But will they be able to leave all those faults at once? If

we see that someone is worshipping several demigods and

goddesses, and we say to him, “My friend, don’t worship

Durga at this time of Navaratri. Instead worship KRs√a,”

then they will not come in our direction. Therefore we

should just let them come with whatever conceptions they

may have, and after they have sat and heard something

three or four times, it will start to become natural for them.

Even if they are sometimes drinking wine, we should think

nothing of it. Such a thing is written in the Bhagavatam:

loke vyavayamisa-madya-seva

nitya hi jantor na hi tatra codana

vyavasthitis tesu vivaha-yajnasura-

grahair asu nivRttir is†a

Crimad-Bhagavatam (11.5.11)

It is not proper to drink liquor, but if a newcomer takes a

little wine at the time of a marriage or a festival, we should

think nothing of it. After hearing more and more harikatha,

they will automatically give up these bad habits. But

in the very beginning the practice of strict bhakti-sadhana

doesn’t always come naturally.

aho bata cva-paco ’to gariyan

yaj-jihvagre vartate nama tubhyam

tepus tapas te juhuvu˙ sasnur arya

brahmanucur nama gRnanti ye te

Crimad-Bhagavatam (3.33.7)

[Devahuti said to Kapiladeva:] How glorious are they whose

tongues are chanting your holy name! Even if they were born

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in the families of dog-eaters, such persons are worshipful.

Those who chant your holy name must have performed all

kinds of austerities and fire sacrifices, bathed at holy places

of pilgrimage, studied the Vedas and become fully qualified

in all ways.”

For one who has ruci for chanting the name of Bhagavan

and for hearing hari-katha, there is no necessity to perform

any separate austerities or sacrifices or to study the Vedas.

Even if his behaviour is opposed to Vedic principles, people

ordinarily think that his bhakti will be destroyed, but it is

not necessarily so.

In the first part of Cri BRhad-bhagavatamRta, there is a

section where Narada and Hanuman are conversing. Upon

hearing how dear Draupadi, Arjuna and all the Pa√∂avas are

to KRs√a, Narada became very pleased and began dancing.

Hanuman also danced with great happiness. In such devotees

there are no reservations or feelings of shyness; their

ananda increased as they discussed this topic and naturally

they began dancing. Hanuman proposed that Narada

should go to Hastinapura to have darcana of the Pa√∂avas

and then spoke this verse:

bRhad-vrata-dharan asmaμs

taμc ca garhasthya-dharmi√a˙

samraya-vyapRtan matva

maparadha-vRto bhava

BRhad-bhagavatamamRta (1.4.114)

Please don’t commit the offence of thinking that we are

nais†hika-brahmacaris, whereas the Pa√∂avas are mere

gRhasthas busy in managing a kingdom.

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CHAPTER NINE

Those who have the firm resolution to never become

householders are called nais†hika-brahmacaris. From following

this vow comes the qualification to follow sannyasadharma.

The other type of brahmacari is called upakurva√a.

They remain in white cloth and serve as brahmacaris, but

those who desire to do so can return to their homes and

marry. KRs√a and Balarama were upakurva√a-brahmacaris

because after studying under their guru, they returned to

their home. Cukadeva Gosvami, Narada, the Kumaras and

Hanuman never married and were nais†hika-brahmacaris.

Vyasadeva, Janaka Maharaja and Ambarisa Maharaja were

all upakurva√a-brahmacaris who returned to their homes

and performed bhajana there.

Narada was a nais†hika-brahmacari who had renounced

everything and didn’t accumulate anything at all, whereas

the Pa√∂avas were followers of gRhastha-dharma engaged

in managing the affairs of a kingdom; so between them,

who is superior? If Narada goes to the palace of the

Pa√∂avas, who will offer pra√ama to whom? The Pa√∂avas

will offer pra√ama to Narada, even though their bhakti is

higher than his, because they will honour the regulations of

their acrama as defined within the var√acrama system.

Similarly, when Caitanya Mahaprabhu was a young sannyasi

and went to the place of Vallabhacarya, who was approximately

ninety years old and conversant in all the castras,

Mahaprabhu fell at his feet. Mahaprabhu behaved in the

same fashion with Advaita Acarya, but internally Advaita

Prabhu respected Mahaprabhu as his master.

So Hanuman was saying that it is not proper to analyse

whether one is a brahmacari or a gRhastha because we may

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become offenders. One who possesses the most prema for

Bhagavan is superior, and being a gRhastha is no obstacle to

this. And even in some situations, without becoming a

gRhastha, loving feelings towards Bhagavan will not come.

For example, a gopi will not be able to have parakiya-bhava

in kRs√a-lila without becoming married. But marrying is not

necessary for vaidhi-bhakti, and it is not beneficial for

raganuga-bhakti either. Rupa and Sanatana Gosvamis were

nais†hika-brahmacaris, but will a nais†hika-brahmacari ever

take employment in a kingdom as they did? So even though

in the strictest sense we can’t say they were really nais†ikabrahmacaris,

they were endowed with millions of transcendental

qualities and were real paramahaμsas.

Therefore Hanuman is saying that one should not minimise

the position of the Pa√∂avas just because they are

gRhasthas and are always busy in managing the affairs of a

kingdom. Yudhis†hira Maharaja is an emperor, why? For

the preaching of bhakti. Why does he have a relationship

with Draupadi? Because she is very dear to Cri KRs√a. Why

is he so fond of Arjuna? Because Arjuna is the dear friend of

KRs√a. Therefore we should never minimise the position of

Yudhis†hira. He has three relationships with KRs√a: as His

guru, meaning that he has affection for KRs√a just as a

father would, as His friend and as His servant. We shouldn’t

think less of any of the Pa√∂avas, because they all have their

own glorious relationship with Bhagavan. Kunti gave birth

to them, and through them the glories of kRs√a-bhakti were

spread throughout the world. Also, every part of Draupadi’s

life is full of prema-bhakti for KRs√a.

Therefore we mustn’t consider that just because one is

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a nais†hika-brahmacari he must be necessarily given more

respect than a gRhastha. The calibre of bhakti in a person

is the important thing, whether they be a sannyasi,

brahmacari, gRhastha, woman, prostitute, dog-eater or

whatever.

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Chapter Ten

From Bhaktivinoda Ehakura’s

Cri Bhajana-rahasya

(1)

From Bhaktivinoda Ehakura’s Cri Bhajana-rahasya, we will

discuss the first stage of bhajana, which is called craddha.

guru-kRs√a-prasade paya bhakti-lata-bija

Cri Caitanya-caritamRta (Madhya-lila 19.151)

By the mercy of guru and KRs√a the seed of the creeper of

bhakti is bestowed upon a fortunate soul.

Craddha means faith in the teachings of guru, Vais√avas

and castra. Here we are not speaking on whether someone

is sincerely engaged in bhajana or not, or whether they have

overcome their anarthas or not. Before that consideration

can come, a neophyte devotee must possess the craddha that

“I will do as my guru, the Vais√avas and the scriptures

instruct me.” Then in sequence he will progress through

the different stages on the devotional path. Besides

sadhu-sa∫ga there is no other way of receiving the seed of

the bhakti creeper. This seed comes exclusively from hearing

the words of a sadhu. First of all there will be craddha,

then one will engage in sadhana-bhakti, and then so many

devotional activities will be performed – taking shelter at

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the feet of a guru, accepting instruction from him, serving

him intimately and performing all the other limbs of bhakti.

But first there must be sadhu-sa∫ga, and as that increases in

quality, craddha towards kRs√a-nama will arise. At first

there won’t be nis†ha (firm resolution in sadhana), but some

faith will be there. When that faith becomes of good quality,

one will understand that in the age of Kali there is no

other method for spiritual success besides taking kRs√anama,

and that this method will enable one to cross over the

ocean of material existence and attain the direct service of

Bhagavan. Besides taking the name of Bhagavan there is no

other way – performing austerities, following vows, travelling

to holy places, or whatever – they are all secondary, and

performing them alone will not enable one to cross over the

ocean of material existence and fully please Bhagavan.

Therefore the sole method is the chanting of the name of

Bhagavan; this is the instruction given by Cri Caitanya

Mahaprabhu. And amongst all the names of Bhagavan, in

Kali-yuga the maha-mantra is the topmost. Entering the

garden of Bhagavan’s names, Caitanya Mahaprabhu specially

selected kRs√a-nama as the most beautiful, fragrant,

soft and sweet nama, and threading these names together as

the garland of the maha-mantra, He bestowed it upon the

jivas. He bestowed it upon whoever came across His path:

“Hare KRs√a, Hare KRs√a, KRs√a KRs√a, Hare Hare, Hare

Rama, Hare Rama, Rama Rama, Hare Hare.” Bhaktivinoda

Ehakura says that for ordinary people and for new sadhakas,

this is who is being addressed by each name within the

maha-mantra: “O Hari, O KRs√a, O Hari, O KRs√a, O

KRs√a, O KRs√a, O Hari, O Hari, O Hari, O Rama, O Hari,

CRE PRABANDHAVALE

O Rama, O Rama, O Rama, O Hari, O Hari.” In the chanting

of these names there is no consideration of time, place

or circumstance. Anyone can chant these names. But as one

follows the process and advances, he will take shelter of the

feet of a guru, hear hari-katha from him, and continue

taking harinama. Then his anarthas will begin to dissipate

and for him the meaning of these names will change. He

will begin to feel that Hare means Crimati Radhika who

steals away the heart of KRs√a, and then, when chanting the

maha-mantra, this is who he will be calling: “O Radha,

O KRs√a, O Radha, O KRs√a, O KRs√a, O KRs√a, O Radha,

O Radha, O Radha, O Radha-rama√a, O Radha, O Radharama√

a, O Radha-rama√a, O Radha-rama√a, O Radha,

O Radha.” Then the full meaning of the mantra will continue

to bloom until one arrives at the stage of bhava.

In Jagannatha Puri, Gopala-guru and his disciple

Dhyanacandra heard instructions from Caitanya

Mahaprabhu and Svarupa Damodara that made them

realise this meaning of the maha-mantra. And through

Raghunatha dasa Gosvami a more special meaning manifested.

Meditating on this meaning one should chant

harinama-japa and kirtana and thereby progress steadily

upwards.

The beginning stages of sadhana have been compared to

the darkness of night. If you try to walk anywhere in the

darkness, you may stumble or step into a ditch or even upon

a snake, so there is some fear. Or if you enter a jungle you

may be attacked by a tiger or lion. There are also thieves

and dacoits to be wary of. Thieves don’t come in the first

part of the night because at that time most people have just

119

CHAPTER TEN

settled in and can be easily awakened, but they come nearer

to morning when most people are in deep sleep. There are

also such thieves and fearful adversaries in the beginning

stages of bhajana. At this point the stars in the evening sky

have not yet disappeared, meaning lust, anger, greed, envy

and madness have not disappeared from our hearts. Our

many anarthas, which have been compared to tigers and

snakes, are hidden in all directions. But will the practice of

sadhana alone make the sun of spiritual perfection rise?

When does the sun rise? When the appropriate time comes,

and not before. So here one thing is possible: if a lamp is lit

in the night, then snakes and other fearful adversaries will

flee. It is the guru who lights this lamp for us by giving us

harinama and making us hear hari-katha. Then the anarthas

which remain within us will begin to fade, but is that alone

enough to make the sun rise? The sun of full realisation of

the holy name will rise according to its own sweet will; it is

fully independent.

ata˙ cri-kRs√a-namadi

na bhaved grahyam indriyai˙

sevonmukhe hi jihvadau

svayam eva sphuraty ada˙

Bhakti-rasamRta-sindhu (1.2.234)

The material senses cannot perceive the names, form, qualities

and pastimes of Cri KRs√a. Only when one is fully

absorbed in serving Him does the real nama appear on one’s

tongue, bestowing full realisation of Him.

Just as the sun rises at precisely the appropriate time,

when the time is right the holy name will appear on a devotee’s

tongue and illuminate everything within his heart. And

CRE PRABANDHAVALE

just as when the sun rises there is no need of any electric

light or candle because everything is automatically illuminated,

when the holy name bestows full realisation upon a

devotee, he will have a clear understanding of himself in his

constitutional position, and all of his fear will vanish.

‘eka’ kRs√a-name kare sarva-papa naca

premera kara√a bhakti karena prakaca

Cri Caitanya-caritamRta (Adi-lila 8.26)

Simply chanting kRs√a-nama without offences vanquishes all

sinful activities, and thus bhakti, which is the cause of

prema, becomes manifest.

By its mercy the holy name will fully reveal itself, but as

long as it hasn’t arisen in the heart, we can only endeavour

to make the darkness go away, meaning we must continue

executing sadhana in an effort to rid ourselves of our

anarthas.

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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Monday, October 15, 2012