Sree Bhajana Rahasya
ÇRÉ BHAJANA-RAHASYA
Text 18
It is also said in Kåñëa-karëämåta (18):
taruëäruëa-karuëämaya-vipuläyata-nayanaà
kamaläkuca-kalasébhara-vipulé-kåta-pulakam
muralé-rava-taralé-kåta-muni-mänasa-nalinaà
mama khelatu mada-cetasi madhurädharam
amåtam
His eyes are fresh and reddish like the
early dawn, full of compassion
and very long and wide; His bodily hair
stands on end by
the touch of the waterpot-like breasts
of Çré Rädhä; and the sound
of His flute makes the munis restless
like the gopés. May the
sweet nectar of His lips sport in my
heart.
taruëa aruëa jini, karuëä-svarüpa maëi,
vipula nayana çobhe yäìra
rädhä-kuca-dvaya bhara, preme deha gara
gara,
vipula pulaka camatkära
madhura-muralé svare, muni-mana
padmavane,
taralita kare sarva-kñaëa
kåñëera madhurädhara, parämåta
çaçadhara,
citte mora karuka nartana
Bhajana-rahasya-våtti
Çré Rädhä-Kåñëa are in a solitary nikuïja,
and no tinkle of ankle
bells or any other sound comes from
inside. Knowing that the
Divine Couple’s amorous pastimes (surata-lélä)
have come to an
end, the sakhés look through the
small eyelets in the kuïja at the
intimacy of the pastime. Kåñëa has
risen from bed and is sitting
up. To remove Çré Rädhä’s fatigue and
to stimulate Her amorous
desire, He massages Her limbs and
cleverly fans Her with His
scarf. Çré Kåñëa, who is the embodiment
of nectar, maddens our
sakhé, Çré Rädhä, with the happiness of Her good fortune.
Kåñëa’s
naturally youthful, reddish eyes have
become even more red by
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His drinking the nectar of Rädhä’s
lips, and They are again
becoming restless with intoxicating
amorous desires. Full of tenderness,
He fans Rädhä to remove Her
perspiration. Seeing Çré
Rädhä’s fatigue due to amorous sports,
Kåñëa’s heart overflows
with an ocean of compassion, and He
endeavours in various
ways to mitigate Her tiredness.
He places Çré Rädhä on His lap, and the
touch of each other’s
bodies drowns Them both in an ocean of añöa-sättvika-bhävas.
His endeavours to remove Her fatigue of
amorous play increase
Their desire to sport again.
Even the hard hearts of the munis become
restless when Çré
Kåñëa plays His flute. When Rädhä is in
mäna, Kåñëa tries in various
ways to pacify Her. This dense mäna is
not removed by His
falling at Her feet and crying, but it
is vanquished by His playing
one note on the flute. The sound of
Kåñëa’s flute enters Rädhä’s
ears and makes Her mad (unmäda).
All glories to such a flute!
Text 19
The mänasé-sevä, service
performed within the mind, of one
who performs bhajana of pastimes
in his eternal form (siddhadeha)
is described in Ujjvala-nélamäëé (8.88–91):
mithaù prema-guëotkértis
tayor äsakti-käritä
abhisära-dvayor eva
sakhyäù kåñëe samarpaëam
narmäçväsana-nepathyaà
hådayodghäöa-päöavam
chidra-saàvåtir etasyäù
paty-ädeù parivaïcanä
çikñä-saìgamanaà käle
sevanaà vyajanädibhiù
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ÇRÉ BHAJANA-RAHASYA
tayor dvayor upälambhaù
sandeça-preñaëaà tathä
näyikä-präëa-saàrakñä
prayatnädyäù sakhé-kriyäù
The sixteen activities of the sakhés
are: (1) to glorify the prema
and qualities of the näyikä to
the näyaka and vice versa; (2) to
create attachment between the näyikä
and näyaka; (3) to
arrange for their abhisära; (4)
to offer their sakhé to Çré Kåñëa;
(5) to joke; (6) to console; (7) to
dress and decorate the näyikä
and näyaka; (8) to skilfully
hide the näyikä and näyaka’s innermost
feelings; (9) to conceal the näyikä’s
faults; (10) to cheat
their husbands and others; (11) to give
favourable instructions;
(12) to arrange for the näyikä and
näyaka to meet at the appropriate
time; (13) to fan and render other
services; (14) to point
out faults in the näyikä and näyaka
and to instruct them; (15) to
deliver the näyikä and näyaka’s
messages to each other; and
(16) to endeavour to protect the näyikä’s
life.
rädhä-kåñëa guëotkérti, äsakti-vardhana
abhisära-dvaya, kåñëe rädhä-samarpaëa
narmäçväsa, veña-kärya, hådaya-sandhäna
chidra-gupti, gåha-pati-gaëera vaïcana
çikñädäna, jala ära vyajana-sevana
ubhaya-milana, sandeçädi-änayana
näyikära präëa-rakñäya prayatna
pradhäna
sakhé-sevä jäni’ yathä karaha vidhäna
Text 20
In Stavävalé (Vraja-viläsa-stava
(38)) it is written:
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tämbülärpaëa-päda-mardana-payodänäbhisärädibhir
våndäraëya-maheçvaréà priyatayä yäs
toñayanti priyäù
präëa-preñöha-sakhé-kuläd api
kiläsaìkocitä bhümikäù
kelé-bhümiñu rüpa-maïjaré-mukhäs tä
däsikäù saàçraye
I take shelter of the maidservants of
Çrématé Rädhikä, of whom
Rüpa Maïjaré is prominent. Unlike the priya-narma-sakhés,
they
can perform any service without
hesitation. They perpetually and
affectionately satisfy Çrématé Rädhikä
with their various services,
such as offering tämbüla,
massaging Her feet, bringing Her water
and arranging for Her trysts with
Kåñëa.
tämbüla-arpaëa, duìhära caraëa-mardana
payodäna, abhisära, däsé-sevä-dhana
Bhajana-rahasya-våtti
Çré Rädhä’s sakhés are of five
kinds. Among them, the service of
the nitya-sakhés and präëa-sakhés
(all of whom are maïjarés) is
topmost. When Çré Rädhä-Kåñëa become
overwhelmed with
ecstasy and become helpless while
sporting in a solitary nikuïja,
the maïjarés enter without any
hesitation to perform all varieties
of services. Although the maïjarés perform
their service under
the instruction of priya-narma-sakhés
such as Lalitä, Viçäkhä and
others, when Yugala-kiçora are in a
solitary nikuïja, Lalitä and
Viçäkhä can only enter with the
permission of Rüpa Maïjaré and
Rati Maïjaré. In rank, the priya-narma-sakhés
are more eminent,
but in the good fortune of service, the
maïjarés are more eminent.
Even when the priya-narma-sakhés cannot
enter the
kuïja, the maïjarés freely serve the Divine Couple
there. Often,
when Çré Kåñëa desires to meet Çré
Rädhä, He must repeatedly
entreat the maïjarés; only then
does He receive the opportunity
to meet with Her.
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ÇRÉ BHAJANA-RAHASYA
Text 21
Pride in one’s service is described in
these words of Çréla
Raghunätha däsa Gosvämé from Sva-saìkalpa-prakäça-stotra
(2):
navaà divyaà kävyaà svakåtam atulaà
näöaka-kulaà
prahelé-güòhärthäù
sakhi-rucira-véëä-dhvani-gatiù
kadä sneholläsair
lalita-lalitä-preraëa-balät
salajjaà gändharvä sa-rasam-asakåc
chikñayati mäm
Aho! When, in a secluded place, will I receive such fortune
that
Çrématé Rädhikä will, upon the request
of Çrématé Lalitä-devé,
affectionately and happily – yet shyly
– teach me dramas composed
by Herself, new poems, riddles with
deep meanings, and
melodies on the véëä?
svakåta-näöaka ära navya kävya-tati
güòhärtha-prahelé, divya véëä-rava-gati
lalitära anurodhe sneholläse kabe
salajja gändharvä more nibhåte çikhäbe
Bhajana-rahasya-våtti
Çré Gaurasundara entrusted Çréla Däsa
Gosvämé to Çréla Svarüpa
Dämodara. In vraja-lélä Çré
Svarüpa Dämodara is Lalitä Sakhé.
Under her guidance, Çré Rädhä’s pälyadäsés
learn how to serve
the Divine Couple, and they attain the
good fortune of directly
serving Them. Çréman Mahäprabhu is
absorbed in the mood of
Çré Rädhä. Here Çré Däsa Gosvämé,
keeping the desire to serve
Çréman Mahäprabhu in his heart, is
begging at the foot-dust of Çré
Rüpa Gosvämé for his cherished desires
to be fulfilled. He wants
to attain expertise in all varieties of
fine arts that are useful for
sevä.
In order to engage Çré Rati Maïjaré in sevä
to Çré Rädhä’s lotus
feet, Lalitä Sakhé took her by the hand
to Çré Rädhä and made the
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following request: “O Rädhä, this
incomparably charming and
beautiful girl is very qualified to
serve Your lotus feet.” Hearing
this, Rädhä, feeling somewhat shy,
spoke sweetly to Rati Maïjaré
and embraced her to Her heart,
moistening her with tears of
compassion. Urged by the most charming
Lalitä Sakhé,
Gändharvikä Çré Rädhä, overwhelmed with
great affection,
instructed Rati Maïjaré on poetry,
playing the véëä, drama, composing
riddles and other arts. Çré Rädhä is
completely controlled
by Lalitä Sakhé.
Våndävana is the only subject matter of
the new transcendental
poetry that Çré Rädhä teaches Rati
Maïjaré. The näyaka in this
poetry is Vrajendra-nandana
Çyämasundara and the näyikäs are
the vraja-devés, the embodiments
of mahäbhäva. In this transcendental
flow of rasa there ripples an
unbroken stream of
waves. The movement of these waves is
unrestricted and has an
ever-increasing freshness.
As well as teaching poetry, Çré Rädhä
also teaches the art of
acting in dramas and the art of
composing riddles with deep
meanings. The pälyadäsés employ
this training to stimulate
çåìgära-rasa in Çré Rädhä-Mukunda. The sakhés ask
Çré Kåñëa, “O
best among clever persons, what is
young (bäla) and old, both
bound and liberated, and pure but also
in darkness?” Perplexed,
Çré Kåñëa begins to think. After some
time, He laughs loudly and
says, “Çré Kiçoré’s hair (bäla)!”
at which point the sakhés burst out
laughing. The sakhés please Çré
Kåñëa with such riddles during
räsa-viläsa, while roaming in the forest (vana-vihära)
and at
other times. Çré Rädhä, who is skilled
in all arts, inspires Her
sakhés to please Kåñëa in this way.
Furthermore, when they play
the captivating véëä, having
learned the art from Çré Rädhä,
Çyämasundara’s heartstrings resound.
The äcäryas give the following
conclusion for sädhakas:
attachment (äsakti), eagerness (utkaëöhä)
and service filled with
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ÇRÉ BHAJANA-RAHASYA
the relish of prema-rasa are
attained by associating with rasikabhaktas.
In Prema-bhakti-candrikä Çré
Narottama däsa Öhäkura
says: “rasika-bhakta-saìge, rahiba
piréti raìge, vraja-pure
vasati kariyä – one attains one’s cherished desire by
associating
with and serving rasika-bhaktas,
and by taking shelter of the
land of Vraja.”
Text 22
Sva-saìkalpa-prakäça-stotra (6) expresses the acceptance of
Viçäkhä Sakhé, whose beautiful voice
defeats the sound of the
cuckoo bird, as çikñä-guru:
kuhü-kaëöhé-kaëöhäd api kamala-kaëöhé
mayi punar
viçäkhä-gänasyäpi ca rucira-çikñäà
praëayatu
yathähaà tenaitad yuva-yugalam ulläsya
sagaëäl
labhe räse tasmän maëi-padaka-härän iha
muhuù
May Viçäkhä, whose voice is sweeter
than the cuckoo, teach me
the captivating art of singing. With
that singing, I will please the
youthful couple Çré Rädhä-Kåñëa during
the räsa dance and will
receive from Them gifts, such as
jewelled lockets and necklaces,
again and again.
kuhü-kaëöha-tiraskaré viçäkhä-sundaré
gäna-vidyä çikhäibe more kåpä kari’
sei gäne rädhä-kåñëe räse ullasiba
maëi-padakädi päritoñika päiba
Bhajana-rahasya-våtti
In this Text, Çréla Raghunätha däsa
Gosvämé prays to receive
training in singing from Çré
Viçäkhä-devé. With this training, Rati
Maïjaré considers herself blessed to
sing songs that are endowed
with a variety of rasa and
fragrant with cleverness in amorous
rasa. She sings these songs to please the Divine Couple during
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the räsa-lélä, the crown jewel
of all pastimes, and thus receives
many kinds of gifts from Them. Rati
Maïjaré knows the desire of
Çyämasundara and, on the direction of
Sväminé, she sings wonderfully
melodious songs with her sweet,
pleasing voice. She has
learned to sing so beautifully from
Viçäkhä, whose soft, pleasant
voice defeats the attractive kuhü-kuhü
sound of the cuckoo bird.
During the räsa dance, which is
filled with an abundance of
tasteful mellows, Rati Maïjaré sings intoxicating,
sweet notes in
harmony with Viçäkhä. Çré Rädhä-Mädhava
become overjoyed by
this and give Their priceless necklaces
and other ornaments to
her as gifts. This remuneration makes
the heart of Rati Maïjaré’s
guru, Viçäkhä-devé, blossom with joy. Understanding that her
efforts have been successful,
Viçäkhä-devé profusely praises Rati
Maïjaré.
Viçäkhä, who is both dear to and
non-different from Çré Rädhä,
is zealous in Her service. She is
extremely clever in the art of
speaking, and she even defeats Çré
Kåñëa in that art. Kåñëa is also
pleased by her smiling and laughing.
Çré Däsa Gosvämé, fixed in
his svarüpa as Rati Maïjaré, is
eager to learn speech that is full of
joking, full of clever rasa and
cooling like camphor. Therefore,
to learn to speak in this supremely
relishable, intoxicating way
that is related to mädhurya-rasa,
he accepts Viçäkhä as guru.
Text 23
Çré Géta-govinda (1.12) describes the ecstasy of the räsa
dance,
the eternal räsa-viläsa of Kåñëa
and the vraja-sundarés:
viçveñäm anuraïjanena janayann änandam
indévaraçreëé
çyämala-komalair upanayann aìgair
anaìgotsavam
svacchandaà vraja-sundarébhir abhitaù
pratyaìgam äliìgitaù
çåìgäraù sakhi mürtimän iva madhau
mugdho hariù kréòati
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ÇRÉ BHAJANA-RAHASYA
O sakhé, He who gives pleasure
and bliss to all the gopés; whose
limbs are bluish-black, very soft and
resemble blue lotuses;
whose qualities awaken the festival of
Kandarpa (Cupid) that lies
dormant within the gopés’ hearts;
and who is embraced by each
and every limb of the gopés –
that Kåñëa is sporting like amorous
love personified in the spring season.
madhu-åtu madhukara-päìti
madhura kusuma madhu-mäti
madhura våndävana mäjha
madhura-madhura rasa-räja
madhura-naöinégaëa-saìga
madhura-madhura rasaraìga
sumadhura yantra-rasäla
madhura-madhura karatäla
madhura-naöana-gati-bhaìga
madhura naöané-naöa-raìga
madhura-madhura rasa-gäna
madhura vidyäpati bhäëa
Bhajana-rahasya-våtti
The crown jewel of connoisseurs of
mellows, dhéra-lalita-näyaka
Vrajendra-nandana Çré Kåñëacandra,
appears as Kämadeva
personified and relishes çåìgära-rasa
with the vraja-devés. One
sakhé informs her friend that in a nearby
forest of kuïjas, Çré
Kåñëa is absorbed in räsa-viläsa with
the young gopés. She says,
“Look sakhé, look! Just see how
Kåñëa, possessed by an eager
desire for captivating amorous sports,
is bound by the embraces
of the young women of Vraja.” One gopa-ramaëé
is lovingly
embracing Çré Kåñëa and sweetly
singing. Another gopé is pressing
against Çré Kåñëa with her uplifted,
hard breasts. One goparamaëé
with heavy hips is blooming with prema.
On the pretext
of whispering into His ear, she fulfils
her heartfelt wish by
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kissing Him. Çré Kåñëa is also
increasing the love of the beautiful
women of Vraja by embracing and kissing
them and pleasing
them with His smiling sidelong glances.
Çré Hari, not considering
right or wrong, displays His charming
pastimes with the goparamaëés
in the spring season. He creates
a great festival of Cupid
by awarding the rasa longed for
by the vraja-sundarés with His
soft, bluish-black limbs, which
resemble a blue lotus. He is freely
embracing and touching the vraja-ramaëés,
thus manifesting
Himself as the personification of çåìgära-rasa.
The word indévara in this Text
indicates “coolness”, the word
çreëé indicates “relishing ever-fresh
mellows”, çyämala indicates
“beauty” and komala indicates
“extreme softness”.
Text 24
Jagannätha-vallabha-näöaka (3.11) describes the happiness the
gopés feel upon attaining Çré Kåñëa’s darçana
after being separated
from Him. In other words it describes
the condition of the
gopés when they are meeting with Him:
yadä yäto daivän madhu-ripur asau
locana-pathaà
tadäsmäkaà ceto madana-hatakenähåtam
abhüt
punar yasminn eña kñaëam api dåçor eti
padavéà
vidhäsyämas tasminn akhila-ghaöikä
ratna-khacitäù
[Çré Rädhä said:] From the moment Çré
Kåñëa, the enemy of the
Madhu demon, unexpectedly came before
My eyes, wicked
Cupid stole My heart. Nonetheless, if
He will come within My
vision again, I will decorate those
moments with jewels.
ye käle vä svapane, dekhinu
vaàçé-vadane,
sei käle äilä dui vairé
‘änanda’ ära ‘madana’, hari’ nila mora
mana,
dekhite nä päiluì netra bhari’
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ÇRÉ BHAJANA-RAHASYA
punaù yadi kona kñaëa, karäya kåñëa
daraçana,
tabe sei ghaöé kñaëa-pala
diyä mälya-candana, nänä
ratna-äbharaëa,
alaìkåta karimu sakala
Bhajana-rahasya-våtti
This Text, written by Çré Räya
Rämänanda, describes Çré Rädhä’s
deep attachment for Çré Kåñëa, which
She expresses to Her intimate
friend Madanikä. Madanikä consoles Her,
saying, “Why are
You so sad? Just see! The captivating
fragrance of the newly blossomed
ketaké flowers attracts the bumblebee from
afar. But if the
bumblebee finds no honey in the flower
over which it hovers,
doesn’t it abandon that flower?
Similarly, You became attracted
by seeing Çré Kåñëa’s lotus face, but
in Kåñëa there was no prema.
And even if Kåñëa has prema, He
has no understanding of how
much prema You have, so it is
only appropriate to give Him up.”
Çré Rädhä contained Herself and then
said, “All right, I will now
give Him up.” She shuddered, Her heart
full of fear, and then,
with a trembling voice, said, “O sakhé,
I have given Him up as
you told Me, but I cannot give up My
memories of His beauty and
qualities. As much as I try to forget
Him, to that degree memories
arise in My mind of His gentle, soft,
smiling lotus face and His
reddish bimba-fruit-like lips on
which the vaàçé splendidly rests.
When I receive this enchanting darçana,
two enemies, madana
(Cupid) and änanda (joy), appear
and obstruct My vision.”
Saying this, Çré Rädhä lost external
consciousness and fainted.
Such a condition resulted from Her
increased longing to have Çré
Kåñëa’s darçana. This longing
caused an inexpressible happiness
to arise in Her heart, and She was
overwhelmed by a deep yearning
to serve Kåñëa with Her body.
Later, Çré Rädhä said to Madanikä, “O sakhé,
if Kåñëa gives Me
His darçana now, I will not let
these two enemies, madana and
änanda, enter My heart, and I will take darçana
of Him to My
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full satisfaction. I will decorate the
moments that give Me
darçana of My beloved with garlands, sandalwood
paste and
various jewelled ornaments.”
Text 25
The midnight pastimes (rätri-lélä)
are described in Govindalélämåta
(22.1):
At night Rädhä and Kåñëa, who are very
anxious to see one
another, finally meet. Their dear gopés
worship Them by performing
many services. Rädhä and Kåñëa become
exhausted
from roaming in the forest, singing,
dancing in the räsa-lélä and
performing other pastimes with these
most beloved sakhés. Their
group of loving maidservants then serve
Them by fanning Them,
offering Them camphor and tämbüla,
massaging Their feet and
so forth. Then the Divine Couple go to
sleep on a bed of flowers.
I remember that Rädhä-Kåñëa.
våndä-paricaryä päïä, preñöhäli-gaëere
laïä,
rädhä-kåñëa räsädika-lélä
géta-läsya kaila kata, sevä kaila sakhé
yata,
kusuma-çayyäya düìhe çuilä
niçä-bhäge nidrä gela, sabe änandita haila,
sakhé-gaëa paränande bhäse
e sukha çayana smari, bhaja mana rädhä
hari,
sei lélä praveçera äçe
täv utkau labdha-saìgau
bahu-paricaraëair våndayärädhyamänau
preñöhälébhir lasantau
vipina-viharaëair gäna-räsädi-läsyaiù
nänä-lélä-nitäntau
praëaya-sahacaré-vånda-saàsevyamänau
rädhä-kåñëau niçäyäà sukusuma-çayane
präpta-nidrau smarämi
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ÇRÉ BHAJANA-RAHASYA
Bhajana-rahasya-våtti
The sakhés return to
Jävaöa-gräma from Nanda-bhavana with
various kinds of food preparations,
given by Dhaniñöhä or
Kundalatä, that are mixed with Kåñëa’s adharämåta,
the nectar of
His lips. By the beauty and fragrance
of these preparations, the
eyes and nose of Sväminé and the other sakhés
are satisfied. The
sakhés also bring some indication of the place
of rendezvous
(abhisära). At night, when
everyone is sleeping, the sakhés dress
and decorate Çré Sväminé with clothes
and ornaments suitable to
the phase of the moon, and take Her for
abhisära. Sväminé meets
Her beloved at the designated place and
They relish joking, playing
dice, räsa-lélä and other
pastimes. The young couple then
rest on a bed of flowers, which has
been prepared by the sakhés.
At the end of the night, They awaken,
much to the happiness of
the sakhés.
Çréla Bhaktivinoda Öhäkura’s concluding
words
to Çré Bhajana-rahasya
sädhanera saha añöakäla-lélä-dhana
cintite cintite krame siddha bhäväpana
svarüpa-siddhite vraje prakaöävasthäna
guëamaya gopé-dehe lélära vitäna
kåñëa-kåpä bale guëamaya vapu tyaji’
aprakaöa vraje gopé sälokyädi bhaji
nitya-käla çuddha-dehe rädhä-kåñëa-sevä
sthüla-liìga-saìga-bodha ära päya kebä
‘hare kåñëa’-näma gäne
nitya-mukta-bhäve
pürëa-premänanda-läbha anäyäse päbe
dekha bhäi! sädhane siddhite eka-i
bhäva
kabhu nähi chäòe näma svakéya prabhäva
ataeva näma gäo, näma kara sära
ära kona sädhanera nä kara vicära
4 0 9
8 / AÑÖAMA-YÄMA-SÄDHANA
The rägänuga-bhakta, and
especially the rüpänuga-bhakta,
remember Çré Rädhä-Kåñëa Yugala’s night
pastimes, and while
chanting the holy name, they humbly
pray, “When will I attain
service in these pastimes?”
The sädhaka remembers these
pastimes in the association of
rasika-bhaktas and gradually attains perfection. Upon
attaining
svarüpa-siddhi, he takes birth in a gopé’s house
in prakaöa-lélä by
the arrangement of Yogamäyä. There,
under the guidance of
Kåñëa’s eternal associates, his sevä
in the pastimes matures. He
gives up his attachment to family etc.
and attains the body of a
gopé in the aprakaöa-lélä of eternal Våndävana. There,
he is forever
absorbed in serving Rädhä and Kåñëa in
his perfected body.
At the time of sädhana, the
gross and subtle bodies are obstacles
in attaining one’s eternal service. However,
constant performance
of Hare Kåñëa näma-kértana manifests
the sädhaka’s
pure identity (çuddha-svarüpa).
The sädhaka-bhakta who follows
räga-märga, the path of spontaneous devotion,
remembers
pastimes by means of his internally
contemplated body. The
bhävas upon which the sädhaka meditates
at the time of sädhana
will be attained by him at the time of
perfection.
Thus ends the Añöama-yäma-sädhana,
Rätri-lélä, of Çré Bhajana-rahasya.
Thus ends Çré Bhajana-rahasya.
(abbreviated manual on deity worship)
4 1 1
Näma-saìkértana gives all
perfection; nonetheless, in one’s
devotional life, some activities
related to arcana give special
benefit.
In the early morning, after taking
bath, the sädhaka should sit
on an äsana (seat) and face
east. While touching the water in the
païcapätra, he should summon all the térthas by
chanting the
following mantra:
gaìge ca yamune caiva
godävari sarasvati
narmade sindho käveri
jale ’smin sannidhià kuru
O Gaìgä, O Yamunä, O Godävaré, O
Sarasvaté, O Narmadä, O
Sindhu, O Käveré, please become present
in this water.
He should sprinkle the water on his
head, uttering viñëuù three
times, and then perform äcamana.
Thereafter he should apply
tilaka in twelve places with gopé-candana.
The mantras for
applying tilaka are as follows:
Saìkñepa-arcana-paddhati
Çré Gauòéya Vaiñëavas’
çré çré guru-gauräìgau jayataù
Appendix
4 1 2
ÇRÉ BHAJANA-RAHASYA
laläöe keçavaà dhyäyen
näräyaëaà athodare
vakñaù-sthale mädhavaà tu
govindaà kaëöha-küpake
viñëuà ca dakñiëe kukñau
bähau ca madhusüdanam
trivikramaà kandhare tu
vämanaà väma-pärçvake
çrédharaà väma-bähau tu
håñékeçaà ca kandhare
påñöhe tu padmanäbhaà ca
kaöyäà dämodaraà nyaset
tat prakñälana-toyaà tu
väsudeväya mürdhani
When one marks the forehead with tilaka,
he must remember
Keçava. When one marks the lower
abdomen, he must remember
Näräyaëa. For the chest, one should
remember Mädhava, and
when marking the hollow of the neck one
should remember
Govinda. Viñëu should be remembered
while marking the right
side of the belly, and Madhusüdana
should be remembered when
marking the right arm. Trivikrama
should be remembered when
marking the right shoulder, and Vämana
should be remembered
when marking the left side of the
belly. Çrédhara should be
remembered while marking the left arm,
and Håñékeça should be
remembered when marking the left
shoulder. Padmanäbha and
Dämodara should be remembered when
marking the back.
First, the sädhaka should
worship his guru (guru-püjä), and
meditate on him as follows:
prätaù çréman-navadvépe
dvi-netraà dvi-bhujaà gurum
varäbhaya-pradaà çäntaà
smaret tan-näma-pürvakam
4 1 3
SAÌKÑEPA-ARCANA-PADDHATI
In the early morning, chant çré
gurudeva’s name while remembering
him as being situated in Çré Navadvépa
or Çré Våndävanadhäma,
and possessing two eyes and two arms.
He is the bestower
of fearlessness and the embodiment of
peacefulness.
At the Yogapéöha in Çré Mäyäpura, in
transcendental Navadvépa,
Çré Caitanya Mahäprabhu is seated upon
a jewelled platform. Çré
Nityänanda Prabhu is seated on His
right, and Çré Gadädhara
Paëòita on His left. Çré Advaita Äcärya
stands at the front offering
prayers with folded hands and Çréväsa
Paëòita stands beside him
holding an umbrella. The guru is
seated on an altar below them.
In this way one should meditate on
sitting near çré gurudeva and
worship him by offering sixteen
articles while chanting the
appropriate mantra for each:
idam äsanam aià gurudeväya namaù
etat pädyam aià gurudeväya namaù
idam arghyam aià gurudeväya namaù
idam äcamanéyam aià gurudeväya namaù
eña madhuparkaù aià gurudeväya namaù
idaà punar äcamanéyam aià gurudeväya
namaù
idaà snänéyam aià gurudeväya namaù
idaà sottaréya-vastram aià gurudeväya
namaù
idam äbharaëam aià gurudeväya namaù
eña gandhaù aià gurudeväya namaù
eña dhüpaù aià gurudeväya namaù
eña dépaù aià gurudeväya namaù
idaà sacandana-puñpam aià gurudeväya
namaù
idaà naivedyam aià gurudeväya namaù
idaà pänéya-jalam aià gurudeväya namaù
idaà punar äcamanéyam aià gurudeväya
namaù
idaà tämbülam aià gurudeväya namaù
idaà sarvam aià gurudeväya namaù
One should then chant the guru-gäyatré-mantra
according to
one’s capacity:
4 1 4
ÇRÉ BHAJANA-RAHASYA
aià gurudeväya vidmahe kåñëänandäya
dhémahi tan no guruù pracodayät
Let us now meditate upon çré
gurudeva, who is always giving
pleasure to Rädhä and Kåñëa. Let us try
to understand çré guru.
May he inspire and guide us from
within.
After that one should offer obeisances
to guru:
ajïäna-timirändhasya
jïänäïjana-çaläkayä
cakñur unmélitaà yena
tasmai çré-gurave namaù
O Gurudeva, you are so merciful. I
offer my humble obeisances
unto you and am praying from the core
of my heart that, with the
torchlight of divine knowledge, you
open my eyes, which have
been blinded by the darkness of
ignorance.
Then offer obeisances to the Vaiñëavas:
väïchä-kalpa-tarubhyaç ca
kåpä-sindhubhya eva ca
patitänäà pävanebhyo
vaiñëavebhyo namo namaù
I offer obeisances unto the Vaiñëavas,
who are just like wishfulfilling
desire trees, who are an ocean of mercy
and who deliver
the fallen, conditioned souls.
Thereafter one should perform püjä of
Çré Gauräìga, who is
comprised of five principles or truths,
meditating on Him as follows:
çréman-mauktikadäma-baddha-cikuraà
susmera-candränanaà
çré-khaëòäguru-cäru-citra-vasanaà
srag-divya-bhuñäïcitam
nåtyäveça-rasänumoda-madhuraà
kandarpa-veçojjvalaà
caitanyaà kanaka-dyutià nija-janaiù
saàsevyamänaà bhaje
4 1 5
SAÌKÑEPA-ARCANA-PADDHATI
I worship Çré Caitanyadeva, whose hair
is intertwined with beautiful
garlands of pearls, whose face is
splendorous like a radiant moon,
whose limbs are smeared with candana
and aguru and who,
adorned with wonderful clothes,
garlands and transcendental,
glittering ornaments, dances while
absorbed in ecstasies of sweet
mellows. His body of golden complexion,
being adorned with the
ornaments of bhäva, makes Him
appear like an enchanting Cupid
amidst the presence of His intimate
associates.
Çré gaura-püjä:
idam äsanaà kléà kåñëa-caitanyäya namaù
etat pädyaà kléà kåñëa-caitanyäya namaù
idam arghyaà kléà kåñëa-caitanyäya
namaù
idam äcamanéyaà kléà kåñëa-caitanyäya
namaù
eña madhuparkaù kléà kåñëa-caitanyäya
namaù
idaà punar äcamanéyaà kléà
kåñëa-caitanyäya namaù
idam snänéyaà kléà kåñëa-caitanyäya
namaù
idaà sottaréya-vastraà kléà
kåñëa-caitanyäya namaù
idam äbharaëaà kléà kåñëa-caitanyäya
namaù
eña gandhaù kléà kåñëa-caitanyäya namaù
eña dhüpaù kléà kåñëa-caitanyäya namaù
eña dépaù kléà kåñëa-caitanyäya namaù
idaà sacandana-puñpaà kléà
kåñëa-caitanyäya namaù
idaà sacandana-tulasé-patraà kléà
kåñëa-caitanyäya namaù
idaà naivedyaà kléà kåñëa-caitanyäya
namaù
idaà pänéya-jalaà kléà kåñëa-caitanyäya
namaù
idaà punar äcamanéyaà kléà
kåñëa-caitanyäya namaù
idaà tämbülaà kléà kåñëa-caitanyäya
namaù
idaà mälyaà kléà kåñëa-caitanyäya namaù
idaà sarvaà kléà kåñëa-caitanyäya namaù
After completing worship of Çré Gaura,
one should chant the
gaura-gäyatré according to one’s capacity:
kléà kåñëa-caitanyäya vidmahe
viçvambharäya
dhémahi tan no gauraù pracodayät
4 1 6
ÇRÉ BHAJANA-RAHASYA
Let us try to understand Çré Kåñëa
Caitanya. Let us meditate upon
Viçvambhara, who is maintaining the
entire universe. May that
golden-complexioned Gaura manifest
within our hearts and
inspire us.
Thereafter one should offer obeisances
to Gaurasundara with the
following mantra:
änanda-lélä-maya-vigrahäya
hemäbha-divyac-chavi-sundaräya
tasmai mahä-prema-rasa-pradäya
caitanya-candräya namo namas te
I offer obeisances unto Çré
Caitanya-candra, whose form is the
embodiment of blissful, transcendental
pastimes, whose golden
complexion is divinely beautiful, and
who bestows unlimited
nectar in the mellows of prema.
One should then perform arcana of
Çré Rädhä-Kåñëa with the
consciousness that it is the mercy of çré
guru and Çré Gauräìga.
First, one should meditate on Çré
Våndävana:
tato våndävanaà dhyäyet
paramänanda-vardhanam
kälindé-jala-kallolasaìgi-
märuta-sevitam
nänä-puñpa-latäbaddhavåkña-
ñaëòaiç ca maëòitam
koöi-sürya-samä bhäsaà
vimuktaà ñaö-taraìgakaiù
tan-madhye ratna-khacitaà
svarëa-siàhäsanaà mahat
Meditate on a great golden throne
studded with jewels within the
divine realm of Çré Våndävana-dhäma. A
place of ever-increasing
bliss, Våndävana-dhäma is served by
breezes that are cooled by
4 1 7
SAÌKÑEPA-ARCANA-PADDHATI
the touch of the Yamunä’s waves and
decorated with various types
of flowers, creepers and trees. Its
splendour is like that of millions
of suns and it is ever free from the
six waves of material nature
(namely lust, anger, greed, envy, false
ego and illusion).
Hereafter, one should meditate on Çré
Rädhä-Kåñëa, who are
sitting on a golden throne inlaid with
jewels:
çré-kåñëaà çré-ghanaçyämaà
pürëänanda-kalevaram
dvibhujaà sarva-deveçaà
rädhäliìgita-vigraham
I meditate on Çré Kåñëa, whose
bluish-black colour resembles that
of a fresh raincloud, whose body is
full of transcendental bliss,
who possesses two arms, who is the Lord
of all the demigods and
who is embraced by Çrématé Rädhikä.
Then, one should offer püjä to
Çré Rädhä-Kåñëa with sixteen
articles:
idam äsanaà çréà kléà rädhä-kåñëäbhyäà
namaù
etat pädyaà çréà kléà rädhä-kåñëäbhyäà
namaù
idam arghyaà çréà kléà rädhä-kåñëäbhyäà
namaù
idam äcamanéyaà çréà kléà rädhä-kåñëäbhyäà
namaù
eña madhuparkaù çréà kléà
rädhä-kåñëäbhyäà namaù
idaà punar äcamanéyaà çréà kléà
rädhä-kåñëäbhyäà namaù
idaà snänéyaà çréà kléà
rädhä-kåñëäbhyäà namaù
idaà sottaréya-vastraà çréà kléà
rädhä-kåñëäbhyäà namaù
idam äbharaëaà çréà kléà rädhä-kåñëäbhyäà
namaù
eña gandhaù çréà kléà rädhä-kåñëäbhyäà
namaù
eña dhüpaù çréà kléà rädhä-kåñëäbhyäà
namaù
eña dépaù çréà kléà rädhä-kåñëäbhyäà
namaù
idaà sacandana-puspaà çréà kléà
rädhä-kåñëäbhyäà namaù
idaà sacandana-tulasé-patraà çréà kléà
rädhä-kåñëäbhyäà namaù
idaà naivedyaà çréà kléà
rädhä-kåñëäbhyäà namaù
idaà pänéya-jalam çréà kléà
rädhä-kåñëäbhyäà namaù
ÇRÉ BHAJANA-RAHASYA
4 1 8
idaà punar äcamanéyaà çréà kléà
rädhä-kåñëäbhyäà namaù
idaà tämbülaà çréà kléà
rädhä-kåñëäbhyäà namaù
idaà mälyaà çréà kléà rädhä-kåñëäbhyäà
namaù
idaà sarvaà çréà kléà rädhä-kåñëäbhyäà
namaù
After the worship, one should chant
this yugala-gäyatré-mantra
according to one’s capacity:
kléà kåñëäya vidmahe dämodaräya
dhémahi tan no kåñëaù pracodayät
Let us try to know the all-attractive
Çré Kåñëa. Let us meditate upon
Dämodara, who is bound by the love of
His devotees. May that
Kåñëa manifest in our hearts and
inspire us.
çréà rädhikäyai vidmahe prema-rüpäyai
dhémahi tan no rädhä pracodayät
Let us try to understand Çrématé
Rädhikä. We meditate upon Her,
who is the embodiment of prema.
May that Rädhä manifest in our
hearts and inspire us.
And then offer obeisances to Çré Kåñëa:
he kåñëa karuëä-sindho
déna-bandho jagat-pate
gopeça gopikä-känta
rädhä-känta namo ’stu te
I offer my unlimited obeisances unto
You, O Kåñëa! You are the
ocean of mercy, friend of the fallen,
Lord of creation and master of
the cowherd community. You are
Gopé-känta, beloved of the
gopés, and above all You are Rädhä-känta, the beloved of
Çrématé
Rädhikä.
And to Çré Rädhä:
4 1 9
SAÌKÑEPA-ARCANA-PADDHATI
tapta-käïcana-gauräìgi
rädhe våndävaneçvari
våñabhänu-sute devi
praëamämi hari-priye
O Gauräìgé, whose complexion is like
molten gold! O Rädhä!
Queen of Våndävana! O daughter of
Våñabhänu Mahäräja! O Devé!
O dearmost of Hari, obeisances unto You
again and again!
After that, one should chant the käma-béja,
müla-mantra and
käma-gäyatré according to one’s capacity. And then,
in the
proper order, one should recite padya-païcaka
and vijïaptipaïcaka
in a mood of distress.
Padya-païcaka:
saàsära-sägarän nätha
putra-mitra-gåhäìganät
goptärau me yuväm eva
prapanna-bhaya-bhaïjanau
O Çré Rädha-Kåñëa, You are my
protectors from the ocean of material
existence, which is characterised by
sons, friends, household
and land. Therefore You are known as
the destroyers of fear for
those who are surrendered unto You.
yo ’haà mamästi yat kiïcid
iha loke paratra ca
tat sarvaà bhavato ’dyaiva
caraëesu samarpitam
O Your Lordships, myself and whatever
little I possess in this
world and in the next – all this I now
offer unto Your lotus feet.
4 2 0
ÇRÉ BHAJANA-RAHASYA
aham apy aparädhänäm
älayas tyakta-sädhanaù
agatiç ca tato näthau
bhavantau me parä gatiù
O Your Lordships, I am certainly the
abode of many offences and
I am completely devoid of any devotional
practice. I don’t have
any other shelter; therefore, I regard
You as my ultimate goal.
taväsmi rädhikä-nätha
karmaëä manasä girä
kåñëa-känte tavaiväsmi
yuväm eva gatir mama
O Master of Çrématé Rädhikä, I am Yours
by actions, mind and
words. O lover of Çré Kåñëa, Çrématé
Rädhikä, I belong to You
alone. You both are my only
destination.
çaraëaà väà prapanno ’smi
karuëä-nikaräkarau
prasädaà kuru däsyaà bho
mayi duñöe ’parädhini
O Çré Rädhä-Kåñëa, O oceans of mercy, I
am taking shelter of You.
Although I am fallen and an offender,
kindly be pleased with me
and make me Your servant.
Vijïapti-païcaka:
mat-samo nästi päpätmä
näparädhé ca kaçcana
parihäre ’pi lajjä me
kià bruve puruñottama
O Puruñottama, there is no one as
sinful and offensive as I am.
How can I describe myself? I even feel
ashamed to give up my
sins.
4 2 1
SAÌKÑEPA-ARCANA-PADDHATI
yuvaténäà yathä yüni
yunäà ca yuvatau yathä
mano ’bhiramate tadvan
mano me ramatäà tvayi
Just as the minds of young ladies take
pleasure in thinking of
young men, and the minds of young men
take pleasure in thinking
of young women, kindly let my mind take
pleasure in You
alone.
bhümau skhalita-pädänäà
bhümir evävalambanam
tvayi jätäparädhänäà
tvam eva çaraëaà prabho
Just as the ground is the only support
for those whose feet have
slipped, so also You alone are the only
shelter, even for those who
have offended You.
govinda-vallabhe rädhe
prärthaye tväm ahaà sadä
tvadéyam iti jänätu
govindo mäà tvayä saha
O Çrématé Rädhikä, dearest of Lord
Govinda, this is always my
request to You: may You and Govinda
consider me to be Yours.
rädhe våndävanädhéçe
karuëämåta-vähini
kåpayä nija-pädäbjadäsyaà
mahyaà pradéyatäm
O Çrématé Rädhikä, O queen of
Våndävana, You are a flowing river
of nectarean compassion. Please be
merciful unto me and grant
me the service of Your lotus feet.
4 2 2
ÇRÉ BHAJANA-RAHASYA
Thereafter, one should offer the
remnants to çré guru and
Vaiñëavas:
etat mahä-prasäda nirmälyaà çré-gurave
namaù
etat pänéya-jalaà çré-gurave namaù
etat prasäda-tämbülaà çré-gurave namaù
etat sarvaà sarva-sakhébhyo namaù
çré paurëamäsyai namaù
sarva vraja-väsibhyo namaù
sarva vaiñëavebhyo namaù
The mantra for picking tulasé
before the püjä:
tulasy-amåta-janmäsi
sadä tvaà keçava-priye
keçavärthaà vicinomi
varadä bhava çobhane
O Tulasé of effulgent beauty, you have
been produced from nectar
during the churning of the milk ocean.
You are always dear to Lord
Keçava. I pick your leaves only for the
worship of Çré Kåñëa. May
you bestow upon me the benediction that
my worship of Kåñëa
will obtain success.
Tulasé-püjä:
nirmälya-gandha-puñpädi-pänéya-jalaà
idam arghyaà çré-tulasyai namaù
Tulasé-mantra:
nirmitä tvaà purä devair
arcitä tvaà suräsuraiù
tulasi hara me ’vidyäà
püjäà gåhna namo ’stu te
4 2 3
SAÌKÑEPA-ARCANA-PADDHATI
You came into being long ago, and are
worshipped by gods and
demons alike. O Tulasé, my obeisance
unto you. Kindly dispel my
ignorance and accept my worship.
Tulasé-praëäma:
yä dåñöä nikhilägha-saìgha-çamané
spåñtä vapuù pävané
rogänäm abhivanditä nirasané siktä
’ntaka-träsiné
pratyäsatti-vidhäyiné bhagavataù
kåñëasya saàropitä
nyastä tac-caraëe subhakti-phaladä
tasyai tulasyai namaù
O Tulasé, I offer my respectful
obeisances unto you. Simply by
seeing you all sins are destroyed.
Simply by touching you one’s
body is purified. By offering
obeisances unto you all diseases are
driven away. By offering water unto you
the fear of death is
dispelled. By planting you one obtains
proximity to the Lord. By
offering you unto the lotus feet of Çré
Kåñëa, one obtains a special
type of devotion, the rare fruit of prema-bhakti.
After offering obeisances to tulasé,
one should chant the prescribed
number of kåñëa-näma on tulasé
beads with sambandha-jïäna.
While chanting the holy name, which is
supremely auspicious
and the eternal truth, there is no
consideration of time, place,
purity or impurity. Thereafter, recite
the following mantra,
accept çré-kåñëa-caraëämåta and
then touch it to the head:
açeña-kleça-niùçeñakäraëaà
çuddha-bhakti-dam
kåñëa-pädodakaà pétvä
çirasä dhärayämy aham
Having drunk the water from the lotus
feet of Çré Kåñëa, which
bestows pure bhakti and causes
the destruction of unlimited
miseries and pains, I take that water
on my head.
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ÇRÉ BHAJANA-RAHASYA
After that one should chant the
following mantra and accept
some mahä-prasäda:
rudanti pätakäù sarve
niçvasanti muhur-muhuù
hä hä kåtvä paläyanti
jagannäthänna-bhakñaëät
When one simply takes the foodstuffs
offered to Jagannätha, all
types of sins gasp, and crying out
“Alas! Alas!” flee for their lives.
Then, one should offer full prostrated
obeisances with the
following mantra:
dorbhyäà padbhyäà ca jänubhyäm
urasä çirasä dåçä
manasä vacasä ceti
praëämo ’ñöäìga éritaù
I offer obeisances with eight parts:
the arms, the feet, the knees,
the chest, the forehead, the mind, vision
and speech.
Thus ends the morning duties.
In the evening, one should chant the käma-béja,
müla-mantra
and käma-gäyatré twelve times.
One should never eat or drink
anything that is not in the mode of
goodness and not offered to
Çré Bhagavän.
pathyaà pütam anämayantam
ähäryaà sättvikaà viduù
räjasam indriya-preñöhaà
tämasam ärtido ’çuciù
Foods in the mode of goodness are
wholesome, pure and do not
cause pain. Foods in the mode of
passion are dear to the senses.
Foods in the mode of ignorance are
unclean and cause suffering.
4 2 5
SAÌKÑEPA-ARCANA-PADDHATI
One should observe vratas on Çré
Ekädaçé, appearance days of
viñëu-tattva and so forth, to one’s capacity. One
should never
fall into bad association. Abandoning
such association is the
virtuous practice of a Vaiñëava.
Thus ends the Saìkñepa-arcana-paddhati.
4 2 7
A
Abhisära – rendezvous or tryst with Çré Kåñëa.
Äcamana – a ritual of purification in which one
sips water from the
palm of the right hand and then chants
a particular name of
Bhagavän.
Äcärya – spiritual preceptor, one who teaches
by example.
Adhirüòha-bhäva, adhirüòha-mahäbhäva – the highest state of
mahäbhäva, found only in the gopés of
Vraja. The mood in which all
the anubhävas that are
manifested in resolute mahäbhäva attain
special characteristics that are even
more astonishing than those
anubhävas in their normal forms. There are two
types of adhirüòhabhäva:
(1) modana and (2) mädana.
(1) The adhirüòha in which all
the sättvika-bhävas of the näyaka
and näyikä are aroused to a much
greater extent than in the brightly
burning (uddépta) condition is
called modana. Modana does
not occur anywhere other than in Çré
Rädhä’s group. In some special
conditions of separation modana
becomes mohana, and as an effect
of this helpless condition of
separation, all the sättvika-bhävas manifest
in the blazing (süddépta)
condition. (2) When mahäbhäva increases
even further it attains an
extremely advanced condition. The
paramount emotion in which it
becomes jubilant due to the
simultaneous manifestation of all types
of transcendental emotions is called mädana.
This mädana-bhäva
Om Tat Sat
(Continued...)
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