Sree Bhajana - Rahasya
Çré Bhajana-rahasya is compiled by Çrémad Bhaktivinoda
Öhäkura Mahäçaya. He has collected into
the form of a book
several confidential hints from his own
method of bhajana to
guide sincere sädhakas who are
performing bhajana under his
direction. Some years ago, this
destitute person observed him
performing bhajana. He was
constantly reciting and relishing
verses such as the ones in this book,
thus becoming overwhelmed
with bhagavat-prema.
For sädhakas whose faith is on
the neophyte platform, the
system of arcana is provided.
Many people are unable to understand
the distinction between arcana and
bhajana and therefore
use the word bhajana to refer to
arcana. One can practise
bhajana by performing the nine kinds of
devotion, navadhäbhakti.
Because arcana is included
within navadhä-bhakti, it is
also considered a part of bhajana. There
is a difference beween
complete bhajana and partial bhajana.
Arcana means to worship
Introduction to the Rahasya
[translated from the Bengali edition]
i
the deity with awe and reverence; that
is, with knowledge of the
Lord’s opulence and by observing
etiquette. It is also arcana to
serve Bhagavän with various
paraphernalia according to rules
and regulations and with the mundane
conception of identifying
oneself with the material body. In
viçrambha-sevä, service
rendered with intimacy and a sense of
possessiveness, the hot
rays of awe and reverence are still
apparent to a small degree, but
no one can refuse the excellent
sweetness of its cool, pleasant
moonbeams. A brief arcana-paddhati has
been added as an
appendix to this book.
Within the framework of this book, the
secret meaning of
bhajana is given in a way that captivates the
heart. In the process
of arcana, one remains more or
less entangled in one’s relationship
with the gross and subtle body. In the
realm of bhajana,
however, the sädhaka passes
beyond both the gross and subtle
bodies to directly serve Bhagavän. The
transcendental sentiments
that others perceive in great
personalities (mahäpuruñas),
who perform bhajana and who are
completely free from all
kinds of material designations, are not
worldly or illusory. Due to
being directly within the proximity of
the non-dual Supreme
Absolute Truth (advaya-jïäna-para-tattva),
who is beyond
perception, they experience the
transcendental sentiments of
devotional service that are beyond the
range of material senses
and material time.
Rahasya means “a profound subject that is
instructed by the
guru and that is required to be known by those with great
faith”.
As a result of first receiving
spiritual instructions and then
performing viçrambha-sevä, which
is the third among the sixtyfour
limbs of sädhana-bhakti mentioned
in Bhakti-rasämåtasindhu,
a devotee begins to follow the path of sädhus.
To do so
is to cultivate bhajana-rahasya.
Niskiïcana-bhaktas (renounced
devotees) who are absorbed in bhagavad-bhajana
become freed
Sree Bhajana Rahasya
from material bondage. They therefore
also become completely
freed from the association of those
bound by worldly desires. At
that time, the inclination to engage in
service throughout the
twenty-four hours of the day (añöa-käla)
awakens in their hearts.
Pure devotees who are intent on
rendering sevä consider the
association of non-devotees, who are
attached to either enjoyment
or renunciation, to be an obstacle in
the attainment of their
desired goal. Anyäbhiläñés (those
with desires other than to serve
Kåñëa), karmés and jïänés do
not have a taste for bhajanarahasya.
Therefore, due to being unqualified to
enter the realm
of bhajana, which is
transcendentally illuminated by the eight
divisions of the day, they do not
revere this book.
When the day and night are divided into
eight parts, each part
is known as a yäma. There are
three yämas during the night,
three during the day, one at dawn and
one at dusk. Only pure
Vaiñëavas are able to perform kåñëa-bhajana
with one-pointed
determination in all respects and at
all times. Such continuous
bhajana is not possible as long as one’s gross
and subtle material
conceptions of “I” and “mine” remain.
The living entities will not
be liberated from this conditioning if
they attribute mundane
conceptions to matters related to Hari.
Vaiñëavas devoted to
bhajana who have achieved their pure identity (çuddha-svarüpa)
are forever prepared to serve Kåñëa.
The eight verses of Çikñäñöaka,
composed by Çré
Gaurasundara, contain transcendental
sentiments favourable to
bhajana throughout the eight periods of the day.
The eleven
verses of Çré Rüpa Gosvämé’s Çré
Rädhä-kåñëayor añöa-käléyalélä-
smaraëa-maìgala-stotram* and the poetry that expresses
longing for añöa-käla-bhajana composed
by all the exalted
i i i
INTRODUCTION TO THE RAHASYA
* Eight of these verses, which are also
found in Çréla Kåñëadäsa Kaviräja
Gosvämé’s Govinda-lélämåta, are
present in this book as the final Text of each
chapter.
personalities who follow him, prescribe
continuous bhajana.
Upon becoming completely free from
mundane conceptions of
time, place and recipient, the servant
of the spiritual master
should constantly study Çré
Bhajana-rahasya.
The servant of the devotees of Çré
Hari,
DÄSA ÇRÉ SIDDHÄNTA SARASVATÉ
13th November, 1927
Kanpur, Uttar Pradesh
ÇRÉ BHAJANA-RAHASYA
i v
Preface
[translated from the Hindi edition]
Just as the sage Bhagératha brought the
River Bhägérathé (Gaìgä)
to this Earth, oà viñëupäda Çré
Çrémad Saccidänanda Bhaktivinoda
Öhäkura Mahäçaya brought the present
flow of the Bhägérathé of
pure bhakti to this world. In
his book Çré Harinäma-cintämaëi,
Çréla Bhaktivinoda Öhäkura has
presented an extensive deliberation
on the glories of the holy name, on the
distinctions between
näma, näma-äbhäsa and näma-aparädha, and on the
method
of chanting the holy name. He has
compiled Çré Bhajanarahasya
as a supplement to Çré
Harinäma-cintämaëi. There are
eight pairs of names in the mahä-mantra.
In this book, Öhäkura
Mahäçaya describes the mercy of these
eight pairs of names, and
provides a remarkably beautiful glimpse
of how to cultivate
one’s contemplation of añöa-käléya-lélä
through the chanting of
the mahä-mantra.
Several years ago, at the request of
the sincere devotees of
Mathurä and Våndävana, I continuously
spoke on this book for
some time. The listeners gave rapt
attention and I also felt
boundless joy. When I had completed my
classes, the faithful
listeners repeatedly requested me to
publish a Hindi edition of
this book. At that time, however, I was
busy publishing some
books by Çré Viçvanätha Cakravarté
Öhäkura – in particular his
v
commentary on Bhagavad-gétä –
and I was also engaged in
preaching pure bhakti, as
practised and propagated by Çréman
Mahäprabhu, around the world. Therefore
I was unable to give
this project my attention.
Some time later, I returned from
preaching in the West to Çré
Keçavajé Gauòéya Maöha in Mathurä.
During the month of Kärttika,
daughter Kumäré Savitä gave me a
manuscript of Çré Bhajanarahasya
in Hindi with my commentary, Bhajana-rahasya-våtti.
I
was so pleased and asked her how she
had prepared it. She
humbly replied that she had compiled it
from notes she had carefully
taken during my lectures and from my brahmacärés’
cassette recordings of those lectures.
I kept the manuscript with
me and after Kärttika-vrata, took it
with me when I again went
abroad to preach.
We arrived at the very beautiful island of Cebu, which, being
part of the Philippines,
is situated in the Pacific Ocean. When, in
that favourable atmosphere, I looked at
the manuscript of
Bhajana-rahasya to edit it, I became astonished and
could not
believe that I had actually spoken it.
I felt sure that Çréla
Bhaktivinoda Öhäkura Mahäçaya himself
had inspired me to
speak this commentary. To compile the
manuscript, daughter
Savitä had also meticulously searched
through many authoritative
books on rägänuga-bhakti, thus
further enriching the
Bhajana-rahasya-våtti commentary.
The guardian of the Çré Gauòéya sampradäya
and the founder
of Çré Gauòéya Vedänta Samiti, my most
worshipful gurudeva,
äcärya-kesaré añöottara-çata Çré Çrémad Bhakti Prajïäna Keçava
Gosvämé Mahäräja, used to mercifully
encourage and inspire me,
his servant, to publish Hindi editions
of the books of Çréla
Bhaktivinoda Öhäkura Mahäçaya. Today,
offering this book into
his lotus hands, I feel unbounded joy.
All glories unto him! All
glories unto him!
ÇRÉ BHAJANA-RAHASYA
v i
The services and great endeavours of
daughter Kumäré Savitä
in preparing the manuscript of this
book, daughter Çrématé
Jänaké-devé in helping her, Çré Oà
Prakäça Brijabäsé “Sahityaratna”,
Çrématé Våndä-devé, Çrématé Çänti-devé,
Çréman Purandara
däsa Brahmacäré, Çréman Çubhänanda
Brahmacäré “Bhägavatabhüñaëa”,
Çréman Navéna-kåñëa Brahmacäré
“Vidyälaìkära”,
Çréman Parameçvaré däsa Brahmacäré and
others who were
involved in composing it on the
computer, proofreading and performing
other services, are all greatly
praiseworthy and notable.
My heartfelt prayer at the lotus feet
of Çré Guru-Gauräìga-
Gändharvikä-Giridhäré is that They
bestow an abundance of
merciful blessings upon them.
I am confident that persons eager for bhakti,
and in particular
sädhakas of rägänuga-bhakti who are
eagerly desirous of vrajarasa,
will greatly honour this book, and that
by studying it, faithful
persons will attain the eligibility to
enter the prema-dharma
of Çré Caitanya Mahäprabhu.
Finally, may the condensed
personification of Bhagavän’s
compassion, my most worshipful çré
guru-päda-padma, shower
me with profuse mercy so that I may
attain the eligibility to fulfil
his inner-most desire. This is my
submissive prayer at his crimson
lotus feet.
An aspirant for a particle of mercy
from Çré Hari, Guru and Vaiñëavas,
humble and insignificant,
ÇRÉ BHAKTIVEDÄNTA NÄRÄYAËA
Çré Gaura-pürëimä
20th March, 2000
Mathurä, Uttar Pradesh
PREFACE
v i i
Preface to the English Edition
In compiling Çré Bhajana-rahasya,
Çréla Bhaktivinoda Öhäkura
has selected specific verses from the
Vedic literature that serve
to guide the sädhaka in
awakening his eternal identity as a
servant of Kåñëa. He reveals the
purpose of each verse with an
introductory sentence. These verses are
presented in chapters
that correspond to the sädhaka’s level
of spiritual practice, from
the early stages of faith up to the
appearance of prema, when
one’s heart is blossoming with his
eternal relationship with
Rädhä and Kåñëa.
The book’s chapters are also divided
according to the eight
parts of the day, called yämas. In
each yäma Çré Rädhä-Kåñëa
enjoy particular pastimes, a general
synopsis of which is given
in the final verse of each chapter.
Following the introductory
sentence, the main verse (individually
referred to throughout as
a “Text”) and its translation, are
Bengali verses composed by
Bhaktivinoda Öhäkura himself. These
verses paraphrase the
main Text and also include his
commentary.
i x
Just as Çréla Bhaktivinoda Öhäkura took
the essence of each
Text and elaborated upon it in his
paraphrases, our beloved
gurudeva, Çré Çrémad Bhaktivedänta Näräyaëa
Mahäräja, has
expanded on the meaning of each verse
with a wonderful våtti,
or commentary, named Bhajana-rahasya-våtti.
In most cases
direct translations of Bhaktivinoda
Öhäkura’s paraphrases have
not been provided, as they are
generally included within Çréla
Gurudeva’s commentary. This commentary
reveals his genuine
concern for the souls in this world
who, under the guidance of
çré guru and Vaiñëavas, are endeavouring to
develop their relationship
with Çré Rädhä-Kåñëa. For this we
remain bound to him
with affection.
A chart that serves as an overview of Çré
Bhajana-rahasya is
located at the inside of the back
cover. This chart, based on
information from Çréla Gurudeva’s
commentary on Text 6 of
Chapter 1, can be understood as
follows.
The mahä-mantra is chanted by
two types of sädhaka: that
person in whose heart bhäva has
not arisen (the ajäta-ratisädhaka)
and that person in whose heart bhäva
has arisen (the
jäta-rati-sädhaka). How each sädhaka chants each
pair of
names is described in the section
outside the chart’s concentric
circles.
Each pair of names corresponds to a yäma,
one of the eight
periods of the day into which Çré
Rädhä-Kåñëa’s eternal pastimes
are divided. These pastimes are briefly
described under the
heading “jäta-rati-sädhaka”. In
other words, this is the constant
meditation of such a sädhaka.
Each pair of names also corresponds
with the ajäta-ratisädhaka’s
devotional growth, as he progresses
through the
stages from çraddhä to äsakti.
This development is outlined in
the first verse of Çré Çikñäñöaka,
which describes the seven
progressive results of çré-kåñëa-saìkértana.
And each result
x
ÇRÉ BHAJANA-RAHASYA
corresponds with one of the eight
successive verses of
Çikñäñöaka. Once the sädhaka attains the
stage of bhäva, he is
no longer an ajäta-rati-sädhaka,
as described above; hence that
title is omitted from that part of the
chart onwards.
Although Bhaktivinoda Öhäkura’s
analysis of the mahämantra
is outlined in this diagram, one should
be careful not to
limit this analysis to its two
dimensions. Rather, the chart is meant
to serve as a springboard to a more
developed understanding of
the mahä-mantra and a deeper
approach to chanting.
In the course of doing this
translation, quite a number of
questions arose. The book contains many
technical and subtle
points that needed clarification to
remove any ambiguity. Çrépada
Bhaktivedänta Mädhava Mahäräja kindly
gave his time to clearing
confusion and answering questions,
although he repeatedly
reminded us that many of these concepts
are never usually
expressed in words and that it is only
by the mercy of Çréla
Bhaktivinoda Öhäkura and Çréla Gurudeva
that they are presented
at all. He also pointed out that it is
not possible for the
material mind to grasp them and we must
patiently wait until we
attain higher levels of bhakti to
realise their meaning.
We are also indebted to Umä Dédé,
Mädhava-préya
Brahmacäré, Savitä däsé and Pürëimä
däsé, who were constantly
available to answer all varieties of
questions. The book would
not have come to completion without
them
Vraja-sundaré däsé (England)
originally translated most of the
book from Hindi into English. Maïjaré
däsé edited the English
and Ananta-kåñëa däsa did a fidelity
check of the entire translation.
Çyämaräëé däsé reviewed this draft,
making English suggestions
and clarifying the siddhänta. We
thank Çrépada
Bhaktivedänta Bhägavata Mahäräja and
Atula-kåñëa däsa for
checking the Sanskrit. Käntä däsé
compiled the glossary and
assisted by doing other computer work.
x i
PREFACE TO THE ENGLISH EDITION
Sundara-gopäla däsa (England) made
numerous valuable
suggestions throughout the manuscript’s
development, and
Giridhäré Brahmacäré proofread the
book. Kåñëa-käruëya
Brahmacäré and Jaya-gopäla däsa did the
graphic design for the
enclosed diagram. Kåñëa-prema däsa
designed the cover and
provided the layout for the entire
book. We are ever grateful to
Prema-viläsa däsa and Lavaìga-latä däsé
for providing the final
edit and for preparing the book for
production.
This English version of Çré
Bhajana-rahasya was published
by the kind donation of Sundara-gopäla
däsa (Fiji).
We also
thank Gopénätha däsa for his committed
support of Çréla
Gurudeva’s book production.
It is by the transcendental compassion
of Çréla A.C.
Bhaktivedänta Swami Prabhupäda, who
introduced the science
of kåñëa-bhakti to the Western
world, that we are now receiving
the mercy of Bhaktivinoda Öhäkura and
our guru-paramparä.
He endured great difficulties for the
sole purpose of giving us
the most essential teachings, as found
in this Çré Bhajanarahasya.
Our feelings of indebtedness to him
cannot be
expressed in words and we humbly pray
that he forever bestow
his mercy upon us.
Finally, we would like to thank those
devotees dedicated to
the service of our gurudeva who
gave their constant encouragement
to this project, and to all those
Gauòéya Vaiñëavas who
embody the various aspects of the
teachings given herein and
who are a constant source of
inspiration for devotees worldwide.
VAIJAYANTÉ-MÄLÄ DÄSÉ / ÇÄNTÉ DÄSÉ
Kämadä Ekädaçé
13th April, 2003
Gopénätha-bhavana, Çré Våndävana
x i i
ÇRÉ BHAJANA-RAHASYA
çré-kåñëa-brahma-devarñibädaräyaëa-
saàjïakän
çré-madhva-çré-padmanäbhaçréman-
nåhari-mädhavän
akñobhya-jayatértha-çréjïänasindhu-
dayänidhén
çré-vidyänidhi-räjendrajayadharmän
kramädvayam
puruñottama-brahmaëyavyäsatérthäç
ca saàstumaù
tato lakñmépatià çrémanmädhavendraà
ca bhaktitaù
Çré Brahma-Madhva-Gauòéya
Guru-paramparä
x i i i
tac-chiñyän çréçvarädvaitanityänandän
jagad-gurün
devam éçvara-çiñyaà çrécaitanyaà
ca bhajämahe
çré-kåñëa-prema-dänena
yena nistäritaà jagat
mahäprabhu-svarüpa-çrédämodaraù
priyaà karaù
rüpa-sanätanau dvau ca
gosvämi-pravarau prabhü
çré-jévo raghunäthaç ca
rüpa-priyo mahämatiù
tat-priyaù kaviräja-çrékåñëa-
däsa-prabhur mataù
tasya priyottamaù çrélaù
seväparo narottamaù
tad-anugata-bhaktaù çréviçvanäthaù
sad-uttamaù
tad-äsaktaç ca gauòéyavedäntäcärya-
bhüñaëam
vidyäbhüñaëa-päda-çrébaladeva-
sadäçrayaù
vaiñëava-särvabhaumaù çréjagannätha-
prabhus tathä
çré-mäyäpura-dhämnas tu
nirdeñöä sajjana-priyaù
ÇRÉ BHAJANA-RAHASYA
x i v
çuddha-bhakti-pracärasya
mülébhüta ihottamaù
çré-bhaktivinodo devas
tat priyatvena viçrutaù
tad-abhinna-suhåd-varyo
mahä-bhägavatottamaù
çré-gaurakiçoraù säkñäd
vairägyaà vigrahäçritam
mäyävädi-kusiddhäntadhvänta-
räçi-niräsakaù
viçuddha-bhakti-siddhäntaiù
sväntaù padma-vikäçakaù
devo ’sau paramo haàso
mattaù çré-gaura-kértane
pracäräcära-käryeñu
nirantaraà mahotsukaù
hari-priya-janair gamya
oà viñëupäda-pürvakaù
çrépädo bhaktisiddhänta
sarasvaté mahodayaù
sarve te gaura-vaàçyaç ca
paramahaàsa-vigrahäù
vayaà ca praëatä däsäs
tad-ucchiñöa-grahägrahäù
GURU-PARAMPARÄ
x v
Guru-paramparä
by Çréla Bhaktisiddhänta Sarasvaté
Öhäkura
kåñëa haite caturmukha, haya kåñëa
sevonmukha,
brahmä haite näradera mati
närada haite vyäsa, madhva kahe
vyäsadäsa,
pürëaprajïa padmanäbha gati
In the beginning of creation Çré Kåñëa
spoke the science of devotional
service to four-headed Lord Brahmä, who
in turn passed
these teachings on to Närada Muni, who
accepted Kåñëadvaipäyana
Vyäsadeva as his disciple. Vyäsa
transmitted this
knowledge to Madhväcärya, who is also
known as Pürëaprajïa
Tértha and who was the sole refuge for
his disciple Padmanäbha
Tértha.
nåhari mädhava vaàçe,
akñobhya-paramahaàse,
çiñya bali’ aìgékära kare
akñobhyera çiñya jayatértha näme
paricaya,
täìra däsye jïänasindhu tare
Following in the line of Madhväcärya
were Nåhari Tértha and
Mädhava Tértha, whose principal
disciple was the great
paramahaàsa Akñobhya Tértha. He in turn accepted as
his
disciple Jayatértha, who passed his
service down to Jïänasindhu.
tähä haite dayänidhi, täìra däsa
vidyänidhi,
räjendra haila täìhä haite
täìhära kiìkara jayadharma näme
paricaya,
paramparä jäna bhäla mate
From him the line came down to
Dayänidhi, then to his disciple
Vidyänidhi, then in turn it was
introduced to Räjendra Tértha,
ÇRÉ BHAJANA-RAHASYA
x v i
whose servant was the renowned
Jayadharma, also known as
Vijayadhvaja Tértha. In this way the guru-paramparä
is properly
understood.
jayadharma-däsye khyäti,
çré-puruñottama yati,
tä’ ha’te brahmaëyatértha süri
vyäsatértha täìra däsa, lakñmépati
vyäsadäsa,
tähä ha’te madhavendra puré
The great sannyäsé Çré
Puruñottama Tértha was a renowned disciple
in the service of Jayadharma; from Çré
Puruñottama the line
descended to the powerful
Brahmaëyatértha, then to Vyäsatértha.
He was succeeded by Çré Lakñmépati, who
passed the line down
to Çré Mädhavendra Puré.
mädhavendra purévara, çiñya-vara
çré-éçvara,
nityänanda çré-advaita vibhu
éçvara-puréke dhanya, karilena
çré-caitanya,
jagad-guru gaura-mahäprabhu
Çré Éçvara Puré was the most prominent sannyäsa
disciple of the
great Çré Mädhavendra Puré, whose
disciples also included the
avatäras Çré Nityänanda Prabhu and Çré Advaita
Äcärya. Çré
Caitanya Mahäprabhu, the Golden Lord
and spiritual preceptor
of all the worlds, made Éçvara Puré
greatly fortunate by accepting
him as dékñä-guru.
mahäprabhu çré-caitanya, rädhä kåñëa
nahe anya,
rüpänuga janera jévana
viçvambhara priyaìkara, çré svarüpa
dämodara,
çré-gosvämé rüpa-sanätana
GURU-PARAMPARÄ
x v i i
Çré Caitanya Mahäprabhu, who is Rädhä
and Kåñëa combined, is
the very life of the rüpänuga Vaiñëavas
who follow Çré Rüpa
Gosvämé. Çré Svarüpa Dämodara, Çré Rüpa
and Çré Sanätana
Gosvämés were the dearmost servants of
Viçvambhara (Çré
Caitanya).
rüpa priya mahäjana, jéva raghunätha
hana,
täìra priya kavi kåñëadäsa
kåñëadäsa priya-vara, narottama
seväpara,
jäìra pada viçvanätha äça
Dear to Çré Rüpa Gosvämé were the great
saintly personalities, Çré
Jéva Gosvämé and Çré Raghunätha däsa
Gosvämé, whose intimate
disciple was the great poet Çré
Kåñëadäsa Kaviräja. The dearmost
of Kåñëadäsa was Çréla Narottama däsa
Öhäkura, who was always
engaged in guru-sevä. His lotus
feet were the only hope and
aspiration of Çré Viçvanätha Cakravarté
Öhäkura.
viçvanätha bhakta-sätha, baladeva
jagannätha,
täìra priya çré-bhaktivinoda
mahä-bhägavata-vara,
çré-gaurakiçora-vara,
hari bhajanete jäìra moda
Prominent among the associates of Çré
Viçvanätha Cakravarté
Öhäkura was Çré Baladeva Vidyäbhüñaëa.
After him the line
descended to Çréla Jagannätha däsa
Bäbäjé Mahäräja, who was
the beloved çikñä-guru of Çré
Bhaktivinoda Öhäkura.
Bhaktivinoda was the intimate friend of
the great mahäbhägavata
Çréla Gaura-kiçora däsa Bäbäjé
Mahäräja, whose sole
delight was hari-bhajana.
ÇRÉ BHAJANA-RAHASYA
x v i i i
çri-värñabhanavé-vara, sadä sevya-sevä-para,
täìhära dayita-däsa näma
prabhupäda-antaraìga,
çré-svarüpa-rüpänuga,
çré-keçava bhakti prajïäna
gauòéya-vedänta-vettä,
mäyäväda-tamohantä,
gaura-väëé pracäräcära-dhäma
The most distinguished Çréla
Bhaktisiddhänta Sarasvaté Öhäkura,
whose initiated name was Çré
Värñabhänavé Dayita däsa, was
always engaged in divine service to
Hari, Guru and Vaiñëavas. An
internal and intimate disciple of
Prabhupäda following in the line
of Svarüpa Dämodara and Rüpa Gosvämé
was Çré Bhakti Prajïäna
Keçava Gosvämé. Having full knowledge
of Vedänta philosophy
according to the Gauòéya sampradäya,
Çréla Keçava Mahäräja
annihilated the darkness of all mäyäväda
arguments. He abundantly
served Navadvépa-dhäma, and his life is
an example of
both the practice and preaching of Mahäprabhu’s
message.
ei saba harijana, gauräìgera nija-jana,
täìdera ucchiñöe mora käma
It is my desire to honour the remnants
(ucchiñöa) – their mahäprasäda
and their instructions – from the lotus
mouths of all
these personal associates of Çré Kåñëa
and Çré Caitanya
Mahäprabhu.
GURU-PARAMPARÄ
x i x
ÇRÉ ÇRÉMAD BHAKTIVEDÄNTA NÄRÄYAËA
MAHÄRÄJA
ÇRÉ ÇRÉMAD A.C. BHAKTIVEDÄNTA SWAMI
PRABHUPÄDA
ÇRÉ ÇRÉMAD BHAKTI PRAJÏÄNA KEÇAVA
GOSVÄMÉ
ÇRÉLA BHAKTIVINODA ÖHÄKURA
(a sequel to Çré Harinäma-cintämaëi )
çré çré kåñëa-caitanya-candräya namaù
çRé Bhajana-Rahasya
1
Text 1
kåñëa-varëaà tviñäkåñëaà
säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair
bhajämi kali-pävanam
I worship Çré Gauräìgadeva, who
delivers the living entities
of Kali-yuga (kali-pävana)
through the congregational chanting
of the Lord’s holy names (çré-näma-saìkértana-yajïa).
He
describes the name, form, qualities and
pastimes of Çré Kåñëa; He
performs kértana of the two
syllables kå and ñëa; His complexion
is fair; He is surrounded by His aìgas
(associates, meaning Çré
Nityänanda Prabhu and Çré Advaita
Prabhu), upäìgas (servitors,
meaning Çréväsa Paëòita and other pure
devotees) and pärñadas
(confidential companions like Çré
Svarüpa Dämodara, Çré Räya
Rämänanda, Çré Gadädhara Paëòita and
the Six Gosvämés); and
He is endowed with His weapon (astra)
of harinäma, which
destroys ignorance.
Prathama-yäma-sädhana
1
Niçänta-bhajana – çraddhä
(the last six daëòas of the
night:
approximately 3.30 A.M. – 6.00 A.M.)
2
ÇRÉ BHAJANA-RAHASYA
A verse similar in meaning to Text 1 is
found in Çrémad-
Bhägavatam (11.5.32):
kåñëa-varëaà tviñäkåñëaà
säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair
yajanti hi su-medhasaù
In the age of Kali, Kåñëa appears with
a golden complexion
(akåñëa). He is constantly
singing the two syllables kå and ñëa,
and He is accompanied by His
associates, servitors, weapons and
confidential companions. Intelligent
people worship Him by
performing saìkértana-yajïa.
kali-jéva uddhärite para-tattva hari
navadvépe äilä gaura-rüpa äviñkari
yuga-dharma kåñëa-näma-smaraëa kértana
säìgopäìge vitarila diyä prema dhana
jévera sunitya dharma näma-saìkértana
anya saba dharma näma-siddhira käraëa
“Çré Hari, who is the Absolute Truth
Himself, descended in
Navadvépa as Gaurasundara to deliver
the living entities (jévas) of
Kali-yuga. Together with His
associates, He distributed the treasure
of kåñëa-prema through çré-kåñëa-näma-saìkértana,
the
religion of the current age (yuga-dharma).
Näma-saìkértana is
the living entities’ only eternal
religion; all other dharmas are
simply secondary means to attain
perfection in chanting.”
Bhajana-rahasya-våtti
Çréla Bhaktivinoda Öhäkura begins this
book by praying to
Çréman Mahäprabhu. The jéva’s only
duty is to worship Çré
Gaurasundara, who is resplendent with
the lustre and sentiment
of Çré Rädhä. Çré Kåñëa Caitanya, the
central figure (müla-tattva)
in navadvépa-lélä, comprises
five features (païca-tattva3
1 / PRATHAMA-YÄMA-SÄDHANA
ätmaka). He and His four other forms – Çré
Nityänanda Prabhu,
Çré Advaita Äcärya, Çré Gadädhara and the
associates headed by
Çréväsa – are all supremely worshipful.
The worship and service of Çré
Gaurasundara are performed
only through näma-saìkértana. By
this process, which is the
most powerful of the nine kinds of bhakti,
all the limbs of bhakti
are practised. Even if the other types
of sädhana are not
performed during kértana, kértana
is sufficient in itself; arcana,
smaraëa and so forth are nourished solely
through kértana.
Actual service to Çré Kåñëa is carried
out through saìkértana, a
process prescribed by païca-tattva-ätmaka
Çré Gaurasundara.
Çréman Mahäprabhu and His associates
assembled and showed
through çré-kåñëa-näma-saìkértana how
to perform service to
and worship of the Lord.
In this first Text the author
establishes that Çré Gaurasundara is
Kåñëa Himself. In the word kåñëa-varëam
we find the two syllables
kå and ñëa. Hence the quality of being Kåñëa (kåñëatva),
which is itself the quality of being
Bhagavän (bhagavattä), is displayed
in the name Çré Kåñëa Caitanya. Kåñëa-varëam
also refers
to that person who, by remembering His
previous supremely
blissful pastimes of keli-viläsa,
becomes absorbed in transcendental
sentiments due to intense jubilation
and always describes
(varëam) – here meaning
“performs kértana of” – the name of
Kåñëa. He has assumed a fair
complexion, and out of supreme
compassion has instructed all living
entities to chant Kåñëa’s
name, which will naturally manifest in
their hearts simply by
receiving Çré Gaurasundara’s darçana.
Çré Kåñëa, who possesses
the potency to make the impossible
possible (aghaöanaghaöana-
paöéyasé-çaktimän), accepted the form of a devotee and
appeared as Gaurasundara. In other
words Çré Kåñëa Himself
directly manifested as Gaurasundara.
This incarnation (avatära) of
Çré Caitanyadeva is extremely
4
ÇRÉ BHAJANA-RAHASYA
difficult for ordinary sädhakas to
understand. In Çrémad-
Bhägavatam (7.9.38) Prahläda Mahäräja says: “channaù
kalau
yad abhavas triyugo ’tha sa tvam – O Puruñottama, in Kali-yuga
You are concealed. Your name,
therefore, is Tri-yuga, the Lord
who appears only in three yugas,
because this covered incarnation
is not clearly evident in any scripture.”
When the great scholar Särvabhauma
Bhaööäcärya saw the
brightly shining ecstatic
transformations (süddépta-añöa-sättvikabhävas)
in Çréman Mahäprabhu, he was amazed; he
knew that
these extremely rare transcendental
sentiments are not seen in
any human being. Nevertheless, he
doubted that Çréman
Mahäprabhu was Kåñëa Himself and
expressed this to Çré
Gopénätha Äcärya:
ataeva ‘triyuga’ kari’ kahi viñëunäma
kaliyuge avatära nähi – çästra-jïäna
Çré Caitanya-caritämåta (Madhya-lélä 6.95)
[Särvabhauma Bhaööäcärya said:] The
verdict of the scriptures is
that there is no incarnation of Çré
Viñëu in Kali-yuga; hence, one
name of Çré Viñëu is Tri-yuga.
Hearing this, Gopénätha Äcärya said:
kali-yuge lélävatära nä kare bhagavän
ataeva ‘triyuga’ kari’ kahi tära näma
pratiyuge karena kåñëa yuga-avatära
tarka-niñöha hådaya tomära nähika
vicära
Çré Caitanya-caritämåta (Madhya-lélä 6.99–100)
In Kali-yuga there is no lélä-avatära
of Çré Bhagavän; therefore His
name is Tri-yuga. But certainly there
is an incarnation in each
yuga, and such an incarnation is called a yuga-avatära.
Your heart
has become hardened by logic and
arguments and thus you
cannot consider these facts.
5
1 / PRATHAMA-YÄMA-SÄDHANA
On the other hand, when Çré Räya
Rämänanda, who is Viçäkhä
Sakhé in vraja-lélä, received darçana
of Mahäprabhu, he clearly
realised His identity. He said:
pahile dekhiluì tomära sannyäsé-svarüpa
ebe tomä dekhi muïi çyäma-gopa-rüpa
tomära sammukhe dekhi käïcana-païcälikä
täìra gaura-käntye tomära sarva aìga
òhäkä
Çré Caitanya-caritämåta (Madhya-lélä 8.268–9)
At first I saw You in the form of a sannyäsé,
but then I saw You as
a dark-complexioned cowherd boy. Now I
see a shining figure in
front of You, whose golden lustre
appears to cover Your entire
body.
Statements in various Puräëas prove
that Caitanya
Mahäprabhu is Çré Kåñëa, the source of
all incarnations. At the
time of Çré Kåñëa’s name-giving
ceremony, Çré Gargäcärya said:
äsan varëäs trayo hy asya
gåhëato ’nuyugaà tanuù
çuklo raktas tathä péta
idänéà kåñëatäà gataù
Çrémad-Bhägavatam (10.8.13)
Your son Kåñëa appears in every yuga
as an avatära. Previously
He assumed three different colours –
white, red and yellow – and
now He has appeared in a blackish
colour.
The Mahäbhärata (Däna-dharma 149.92,
75) states:
suvarëa-varëo hemäìgo
varäìgaç candanäìgadé
sannyäsa-kåc chamaù çänto
niñöhä-çänti-paräyaëaù
6
ÇRÉ BHAJANA-RAHASYA
[Bhéñma said to Yudhiñöhira Mahäräja:]
Kåñëa first appears as a
gåhastha with a golden complexion. His limbs are
the colour of
molten gold, His body is extremely
beautiful, He is decorated with
sandalwood pulp and He continuously
chants “Kåñëa”. Then He
accepts sannyäsa and is always
equipoised. He is firmly fixed in
His mission of propagating harinäma-saìkértana
and He defeats
the impersonalist philosophers, who are
opposed to bhakti. He is
thus the highest abode of peace and
devotion.
Furthermore it is said in Bhagavad-gétä
(4.8): “dharmasaàsthäpanärthäya
sambhavämi yuge yuge – to re-establish the
principles of religion, I appear in
every yuga.” The ägama-çästras
state: “mäyäpure bhaviñyämi
çacé-sutaù – in the future, the son
of Çacé will appear in Mäyäpura.” Çré
Jéva Gosvämé writes in
Tattva-sandarbha (Anuccheda 2):
antaù kåñëaà bahir-gauraà
darçitäìgädi-vaibhavam
kalau saìkértanädyaiù smaù
kåñëa-caitanyam äçritäù
I take shelter of Çré Kåñëa Caitanya,
who is outwardly gaura, of fair
complexion, but is inwardly Kåñëa
Himself. In Kali-yuga He displays
His associates, servitors and
confidential companions while
performing saìkértana.
And in Çré Caitanya-caritämåta (Madhya-lélä
8.279) it is said:
rädhikära bhäva-känti kari’ aìgékära
nija-rasa äsvädite kariyächa avatära
To taste Your own transcendental mellow
You appeared as Çré
Caitanya Mahäprabhu, accepting the
sentiment and lustre of
Çrématé Rädhikä.
The rays of Çré Kåñëa Caitanya’s yellow
lustre, which resemble
molten gold, destroy the darkness of
ignorance. To destroy the
7
1 / PRATHAMA-YÄMA-SÄDHANA
darkness of the activities that are
opposed to bhakti performed
by the living entities in Kali-yuga,
Çré Mahäprabhu wanders the
Earth together with His aìgas (associates),
upäìgas (servitors)
and pärñadas (confidential
companions), and with the weapon
of the saìkértana of Hare Kåñëa
and other names of Bhagavän.
Other incarnations destroyed demons
with armies and weapons,
but Çré Kåñëa Caitanya Mahäprabhu’s aìgas
and upäìgas are His
army. According to the scriptures, the
word aìga means aàça,
or part, and the aìga of an aìga
(part of a part) is called an
upäìga. Çré Nityänanda and Çré Advaita Äcärya
are both Çré
Caitanya’s aìgas, and their
parts, the upäìgas, are Çréväsa and
the other devotees who always accompany
Mahäprabhu. They
preach Bhagavän’s name, Hare Kåñëa,
which is itself the “sharp
weapon” capable of destroying atheism.
In this Text the adjective saìkértana-präyaiù,
which means
“consisting chiefly of congregational
chanting”, defines harinämasaìkértana-
yajïa as abhidheya-tattva, the means
to attain the
goal. In the incarnation of Çréman
Mahäprabhu the main weapon
is harinäma-saìkértana, by which
He destroys the atheism of
the atheists and the sins of the
sinful. He who worships Çré
Caitanyadeva through näma-saìkértana-yajïa
is intelligent and
attains all perfection; he who does not
worship Him is unfortunate,
unintelligent and devoid of pious merit
(sukåti).
To conclude, in this age of Kali the
only objects worthy of
meditation are Çré Caitanya
Mahäprabhu’s lotus feet, which fulfil
all treasured desires. Apart from Çré
Caitanyadeva’s mercy, nothing
is eternal or permanent; rather,
everything is perishable and
incapable of fulfilling these desires.
ÇRÉ BHAJANA-RAHASYA
8
Text 2
Stavävalé (Çré Çacésünv-añöaka (5)) says:
nijatve gauòéyän jagati parigåhya
prabhur imän
hare kåñëety evaà gaëana-vidhinä
kértayata bhoù
iti präyäà çikñäà caraëa-madhupebhyaù
paridiçan
çacé-sünuù kià me nayana-saraëéà
yäsyati padam
When will Çacénandana Gaurahari appear
on the path of my
eyes? He accepted the Gauòéya Vaiñëavas
in this world, who are
like bees at His lotus feet, as His
own, and He instructed them to
chant the Hare Kåñëa mahä-mantra by
counting a fixed number
of rounds.
Bhajana-rahasya-våtti
Here Çréla Raghunätha däsa Gosvämé
expresses the natural, affectionate
mercy of Çréman Mahäprabhu for the
inhabitants of
Gauòa (Bengal).
Their relationship with each other is likened to
the affectionate relationship of near
and dear ones in this mundane
world (laukika-sad-bandhuvat).
This means they have a
natural feeling of possessiveness (madéya-bhäva,
or mamatä)
towards Çréman Mahäprabhu, by which
they think, “Gaurasundara
is ours”. In Çré Båhad-bhägavatämåta,
in the section describing
rägänuga-bhajana, Çréla Sanätana Gosvämé explains that
a
mood of laukika-sad-bandhuvat,
which is characterised by
intense possessiveness (mamatä)
in relation to Bhagavän, is
indeed the symptom of deep prema for
Him.
Although Rasaräja Çré Kåñëa appeared as
Gaurasundara and
gave the process of chanting the Hare
Kåñëa mahä-mantra to the
entire world, He displayed special
compassion towards the
inhabitants of Gauòa. There, in Çré
Navadvépa-dhäma, is the
place renowned as the aparädha-bhaïjana,
where every kind
of offence is vanquished.
9
1 / PRATHAMA-YÄMA-SÄDHANA
Being entirely overwhelmed by bhäva,
Çré Gaurasundara, the
originator of saìkértana, would
perform kértana and dance in
the company of the Gauòéya bhaktas in
an unprecedented way.
As the sentiments in Çré Gaurasundara’s
heart swelled more and
more upon seeing His affectionate
devotees, like bees they
would become intoxicated by drinking
the honey-like bliss of
prema at His lotus feet.
At the time of saìkértana, Çré
Gaurasundara would dance and
sing and become absorbed in ecstatic
bliss as He tasted the
sweetness of Kåñëa’s räsa dance
with Çré Rädhä and the other
vraja-gopés. The wonderful expressions of the
spiritual sentiments
of this sweet and enchanting dance,
which is possessed of
transcendental çåìgära-rasa,
thus embellished Him with prema,
and He became decorated with the
ornaments of extraordinary
ecstatic symptoms (añöa-sättvika-bhävas)
such as the shedding of
tears and the standing of bodily hairs
on end.
During the Ratha-yäträ Festival in
Jagannätha Puré,
Mahäprabhu’s ecstatic dancing and kértana
reached their topmost
limit. To support Mahäprabhu’s sentiments
Çré Svarüpa
Dämodara and Räya Rämänanda sang poetry
endowed with
samåddhimän sambhoga-rasa, the mellows experienced by Çri
Rädhä and Kåñëa when They meet after
having been far away
from each other. Svarüpa Dämodara sang,
“sei ta paräëa-nätha
päinu, yähä lägé’ madana-dahane jhuri’ genu – now I have
attained the master of My life. In His
absence I was being burned
by Cupid and was withering away.”
Hearing this, Mahäprabhu
would gaze upon Jagannätha’s lotus
face. When Their eyes met,
Mahäprabhu’s heart would be agitated by
waves of ecstatic mellows
of prema, and He would proceed
to dance according to the
mood of the song. At such times Çré
Gaurasundara would exhibit
extraordinary expressions. He would
bite His lips, which were
pinkish like the bandhüka flower,
artistically place His left hand
1 0
ÇRÉ BHAJANA-RAHASYA
on His hip, and move His right hand to
demonstrate wonderful
dance postures that were extremely
attractive. This sight would
overwhelm Çré Jagannätha Himself with
astonishment and
supreme bliss. Tasting the sweetness of
the unprecedented
beauty of Mahäprabhu’s dance, Çré
Jagannätha would slowly and
gently proceed towards Sundaräcala
(which represents
Våndävana).
The brightly shining golden lustre of
Çréman Mahäprabhu’s
large body defeated the splendour of a
golden mountain.
Absorbed in ecstatic bliss, Çré
Gaurasundara loudly chanted His
own names, hare kåñëety uccaiù
sphurita-rasanaù.1 Surrounded
by His devotees, Mahäprabhu performed kértana,
and His restless
lotus feet danced. Tears flowed from
His eyes like streams of
Gaìgä and Yamunä water, and His bodily
hairs stood erect in a
way that was astonishing, thus
resembling the filaments of a
kadamba flower.
Remembering the unprecedented sweetness
of Mahäprabhu’s
prema, Raghunätha däsa Gosvämé said, “When will Çacénandana
Çré Gaurahari appear on the path of my
eyes?” As Çré Däsa
Gosvämé remembered the great compassion
of Mahäprabhu, he
became overwhelmed by feelings of
separation from Him. He
offered this prayer, while continuously
shedding tears, waiting
for the darçana of his beloved
Lord with the utmost longing and
hope. Then Çré Gaurasundara’s own
compassion, abundant
steadfastness, unsurpassed renunciation
and fully transcendental
prema-bhakti arose in the heart of Däsa Gosvämé, who
became
overwhelmed with ecstatic emotions. He
had lived close to Çré
Caitanya Mahäprabhu for a long time and
had received unlimited
1
This verse is from Rüpa Gosvämé’s Stava-mälä
(Prathama-caitanyäñöaka (5)).
It can have two meanings: “His tongue
is always dancing by loudly calling out
‘Hare Kåñëa!’ ” or “the mahä-mantra ecstatically
dances of its own accord on the
theatrical stage of His tongue”.
1 1
1 / PRATHAMA-YÄMA-SÄDHANA
affection, mercy and blessings from
Him. The compassion of Çré
Gaurasundara is just like that of a
mother. For this reason Däsa
Gosvämé addresses Him as Çacénandana,
the son of Mother Çacé.
Çacénandana Çré Gaurahari bestowed His
mercy even upon all
kinds of unqualified jévas, thus
making them fortunate.
Text 3
The Viñëu-rahasya states:
yad abhyarcya harià bhaktyä
kåte kratu-çatair api
phalaà präpnoty avikalaà
kalau govinda-kértanät
Whatever fruit can be obtained in
Satya-yuga by devoutly performing
austerities and so on for hundreds of
years, can be
obtained in the age of Kali simply by
chanting the names of Çré
Govinda.
satya-yuge çata çata yajïe haryarcana
kalite govinda-näme se phala-arjana
“The result received in Satya-yuga by
meditation on Bhagavän, in
Tretä-yuga by worshipping Bhagavän
through great sacrifices,
and in Dväpara-yuga by performing arcana
of Bhagavän according
to proper rules, is obtained in
Kali-yuga simply by chanting
näma-äbhäsa, a semblance of Çré Kåñëa’s names.”
Bhajana-rahasya-våtti
In Kali-yuga, Çréman Mahäprabhu
Himself, the saviour of the
fallen, accepted the mood and conduct
of a devotee and taught
the path of devotion to the entire
world. The Båhan-näradéya
Puräëa states:
1 2
ÇRÉ BHAJANA-RAHASYA
harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä
In Kali-yuga there is no other way for
the jéva than chanting
harinäma. There is no other way, there is no
other way.
The mention of pure harinäma three
times in this verse
demonstrates the need for fixed
determination in performing
bhakti and the need for one to understand the
futility of other
practices like karma, jïäna and
yoga.
Text 4
The Båhad-viñëu Puräëa states
that other kinds of atonement
(präyaçcitta) are not necessary
for one who chants the holy
name:
nämno ’sya yävaté çaktiù
päpa-nirharaëe hareù
tävat kartuà na çaknoti
pätakaà pätaké janaù
Çré Hari’s name possesses such potency
to destroy sins that it can
counteract more sins than even the most
sinful person is able to
commit.
kona präyaçcitta nahe nämera samäna
ataeva karma-tyäga kare buddhimän
Bhajana-rahasya-våtti
The scriptures describe methods of
atonement for many kinds of
sins. By chanting çré harinäma,
however, all kinds of sins are
destroyed. Therefore no other kind of
atonement is required for
one who is chanting the holy name. Näma
Prabhu has the
1 3
1 / PRATHAMA-YÄMA-SÄDHANA
capacity to destroy more sins than a
sinful man is able to commit:
eka hari-näme jata päpa hare, päpé haya tata päpa karibäre
nare.
Text 5
The superiority of kértana is
described in Vaiñëava-cintämaëi
(Hari-bhakti-viläsa (11.236)):
aghacchit-smaraëaà viñëor
bahväyäsena sädhyate
oñöha-spandana-mätreëa
kértanaà tu tato varam
Sins are destroyed with great effort by
remembering Viñëu, but
by chanting His name, they are very
easily destroyed. Kértana is
performed simply by using the lips to
vibrate the names of
Bhagavän and is far superior to smaraëa
(remembrance).
tapasyäya dhyäna yoga kañöa sädhya haya
oñöhera spandana-mätre kértana äçraya
oñöhera spandanäbhäve nämera smaraëa
smaraëa kértane sarva siddhi-saìghaöana
arcana apekñä nämera smaraëa-kértana
ati çreñöha bali çästre karila sthäpana
“Austerities, meditation, yoga and
other practices are very difficult
to perform in Kali-yuga, but kértana
is easy; one need only
vibrate one’s lips. Näma chanted
without moving the lips is
called näma-smaraëa. The jéva
can attain all perfection by
näma-kértana and näma-smaraëa. The scriptures
have therefore
concluded that kértana and smaraëa
of the holy name are
superior to arcana.”
1 4
ÇRÉ BHAJANA-RAHASYA
Bhajana-rahasya-våtti
The practices of karma, jïäna
and yoga are difficult and troublesome,
but the path of bhakti is easy
and simple. In Bhagavadgétä
(2.40) Çré Kåñëa says:
nehäbhikrama-näço ’sti
pratyaväyo na vidyate
svalpam apy asya dharmasya
träyate mahato bhayät
Endeavours on the path of bhakti-yoga
are neither fruitless nor
subject to faults. Even a little
performance of bhakti-yoga frees
one from the great fear of material
existence.
Even though mistakes made in the
practices of meditation,
yoga and so forth may be insignificant, as a consequence of
those
mistakes the desired result is
unattainable. Actually, only bhaktiyoga
is completely nirguëa, free from
the influence of the
material qualities of goodness, passion
and ignorance. Even if a
person begins to practise bhakti-yoga
but for some reason his
practice remains incomplete, there is
no defect or fault in his
endeavour. Neither destruction nor
misfortune in this world or
the next awaits a person who has fallen
from the path of bhaktiyoga.
The main limb of bhakti-yoga is näma-kértana,
which is
performed merely by vibrating the lips.
The holy name is not of
this material world. Näma Prabhu dances
on the tongue of the
sädhaka and, destroying his prärabdha-karma and
other impediments,
bestows everything up to prema.
In previous yugas, a
practitioner who was unable to fix his
mind in the practice of
yoga was unable to attain the goal. Yet in Kali-yuga perfection
can be attained simply by uttering the
holy name. In Båhadbhägavatämåta,
Sanätana Gosvämipäda states that kértana
is
1 5
1 / PRATHAMA-YÄMA-SÄDHANA
more powerful than smaraëa. By
the process of kértana both the
mind and the tongue attain a special
pleasure.
Text 6
Hari-bhakti-viläsa (11.237) states:
yena janma-çataiù pürvaà
väsudevaù samarcitaù
tan-mukhe hari-nämäni
sadä tiñöhanti bhärataù
O best of the dynasty of Bharata, the
holy name of Çré Hari is
eternally present only in the mouth of
one who has perfectly
worshipped Väsudeva for hundreds of
births.
hare kåñëa ñolanäma añöayuga haya
añöayuga arthe añöaçloka prabhu kaya
ädi hare kåñëa arthe avidyä-damana
çraddhära sahita kåñëa-näma-saìkértana
ära hare kåñëa näma kåñëa sarva-çakti
sädhu-saìge nämäçraye bhajanänurakti
sei ta bhajana-krame sarvänartha-näça
anarthäpagame näme niñöhära vikäça
tåtéye viçuddha-bhakta caritrera saha
kåñëa kåñëa näme niñöhä kare aharaha
caturthe ahaituké bhakti uddépana
ruci saha hare hare näma-saìkértana
païcamete çuddha däsya rucira sahita
hare räma saìkértana smaraëa vihita
ñañöhe bhäväìkure hare rämeti kértana
saàsäre aruci kåñëe ruci samarpaëa
saptame madhuräsakti rädhä-padäçraya
vipralambhe räma räma nämera udaya
1 6
ÇRÉ BHAJANA-RAHASYA
añöame vrajete añöa-käla gopé-bhäva
rädhä-kåñëa-prema-sevä prayojana läbha
Bhajana-rahasya-våtti
The word samarcita in this Text
means “properly worshipped”.
Here Svayam Bhagavän says to Arjuna, “O
Arjuna, when one has
worshipped Bhagavän Väsudeva for
several births according to
rules and regulations, his heart
becomes indifferent to lust and so
on. Indeed, Mukunda appears in the
heart of such a person.” The
scriptures present the system of arcana
to enable the neophyte
devotee (kaniñöha-adhikäré) to
develop pure, good behaviour
and to bring him to the practice of bhagavad-bhakti.
By performance
of arcana his heart will
gradually become pure and freed
from sorrow, anger, fear and so forth.
In Bhakti-rasämåta-sindhu
(1.2.115) Rüpa Gosvämipäda says:
çokämarñädibhir-bhävair
äkräntaà yasya mänasam
kathaà tatra mukundasya
sphürti-sambhävanä bhavet
How can Mukunda manifest in the heart
of a person who is filled
with emotions like grief and anger?
In the scriptures, smaraëa is
considered to be a part of
arcana; one remembers the object of worship
at the time of
arcana. For a neophyte devotee arcana is
superior to smaraëa,
but the compilers of the scriptures
conclude that one attains the
actual fruit of arcana only when
it is performed with kértana.
This is the rule for performing arcana
in Kali-yuga.
The mahä-mantra is that harinäma
which is composed of
sixteen names, or eight pairs of names,
and consists of thirty-two
syllables. Çréman Mahäprabhu revealed
to the world the meanings
of these eight pairs of names in the
eight verses of His Çikñäñöaka.
1 7
1 / PRATHAMA-YÄMA-SÄDHANA
The steps from çraddhä to prema
begin from the first verse and
continue up to the eighth.
The hidden meaning of the first pair of
names – Hare Kåñëa –
is that performing kåñëa-näma-saìkértana
with çraddhä nullifies
ignorance and cleanses the mirror-like
heart. The second pair
of names – Hare Kåñëa – indicates that
all potencies, such as
mercy, are invested in the holy name.
These potencies destroy
the ignorance in the heart of the sädhaka
who performs nämakértana,
and they create attachment for bhajana,
which takes the
form of performing harinäma-saìkértana
in the association of
devotees. Performance of such bhajana
gradually destroys all
kinds of impediments (anarthas)
and produces unwavering faith
(niñöhä) in bhajana.
When a sädhaka on the platform
of bhäva (a jäta-ratisädhaka)
chants the first and second pairs of
names – Hare
Kåñëa, Hare Kåñëa – he remembers the
pastimes in which Rädhä
and Kåñëa meet. Under the guidance of
Çré Rüpa Maïjaré and
other vraja-devés, he performs mänasé-sevä
to Çré Rädhä-
Govinda in his internally contemplated
form of a gopé.
When the sädhaka remembers Çré
Rädhä-Kåñëa’s eternal
forms, pastimes, qualities and so
forth, Their lélä-viläsa manifests,
as does direct service to Them within
these pastimes. This
service is the wish-fulfilling tree (keli-kalpa-taru)
of all treasured
yearnings. The sädhaka constantly
remembers Lalitä and the
other sakhés; in other words, he
serves in his eternally perfect
body (siddha-deha) under their
guidance.
By continuously chanting Hare Kåñëa, a sädhaka
who has not
attained the stage of bhäva (an ajäta-rati-sädhaka)
has his
anarthas gradually removed and develops
steadfastness in
chanting. Consequently his intelligence
becomes fixed and he
develops resolute attachment (niñöhä)
for kåñëa-näma. Such a
sädhaka pursues as his ideal the character,
service and goal of
1 8
ÇRÉ BHAJANA-RAHASYA
Çréla Rüpa Gosvämé, Çréla Raghunätha
däsa Gosvämé and other
pure devotees.
While chanting the third pair of names
– Kåñëa Kåñëa – this
sädhaka follows the ideal character of the pure
devotees, their
way of chanting a fixed number of
rounds, their offering of a
fixed number of obeisances, their renunciation
of material enjoyment
and their utterance of prayers and
glorifications. With firm
faith he chants the holy name day and
night. The jäta-ratisädhaka,
on the other hand, remembers the
pastimes of Çré
Rädhä and the other gopés when
Çré Kåñëa leaves for cowherding,
as well as the moods of separation they
experience at that time.
With the fourth pair of names – Hare
Hare – unalloyed bhakti
is stimulated within the heart of the ajäta-rati-sädhaka
when he
performs näma-saìkértana with
taste (ruci). The jäta-ratisädhaka
chants this fourth pair of holy names
with great affection,
and Çré Rädhä-Kåñëa’s pastimes of
meeting awaken within his
heart.
While chanting the fifth pair of names
– Hare Räma – the
ajäta-rati-sädhaka prays for the mood of servitude (däsyabhäva)
to appear in his heart. Attachment (äsakti)
for nämabhajana
arises at this time and remembrance of
pastimes begins.
With attachment, that sädhaka cultivates
the conception that he
is a servant of Kåñëa. The jäta-rati-sädhaka
remembers the
pastime of Rädhä and Kåñëa’s meeting
after Kåñëa returns from
cowherding. The gopés see to
Kåñëa’s bath, dressing and so forth
in the house of Nanda, and they help
Rohiëé-devé cook various
preparations for Him.
In this way, as the ajäta-rati-sädhaka
continuously chants the
holy name, he attains the inherent
mercy of Näma Prabhu, and
his heart begins to soften and melt. Çuddha-sattva
(unalloyed
goodness) then arises in his heart, and
his taste for chanting the
holy name thickens. In the heart of
this sädhaka, the mood of
1 9
1 / PRATHAMA-YÄMA-SÄDHANA
äsakti sprouts and the nine symptoms of bhäva
– kñäntir
avyartha-kälatvam2 – begin to manifest.
At this stage the sädhaka tastes
the chanting of the sixth pair
of names – Hare Räma – and a natural
aversion for that which is
unrelated to Kåñëa manifests. By the sädhaka’s
chanting of the
holy name with complete dedication to
Çré Kåñëa, his heart melts
and becomes extremely soft. Tears (açru),
horripilation (pulaka)
and other añöa-sättvika-bhävas manifest
to the degree of
dhümäyita (smouldering)3. With this pair of
names, the jäta-ratisädhaka
remembers how Rädhikä becomes
completely
delighted upon obtaining Kåñëa’s
remnants through Dhaniñöhä.
Simultaneously She receives information
regarding where Their
rendezvous will take place later that
evening.
Chanting the seventh pair of names –
Räma Räma – the nämasädhaka,
who has taken shelter of mädhurya-rasa
with an
exclusive service mood to Çré
Rädhä-Kåñëa Yugala, attains the
exclusive shelter of Çré Rädhä’s lotus
feet. In other words, he
attains the transcendental sentiments
of one of Çrématé Rädhikä’s
maidservants (pälyadäsés), whose
hearts are one with Hers. He
also attains the ekädaça-bhävas and
the five daçäs.4
Overwhelmed by the mood of separation (vipralambha-rasa),
however, the sädhaka performs näma-saìkértana
considering
himself devoid of bhakti. At
this time an internal transcendental
vision (sphürti) manifests in
his heart: Çré Rädhä is intensely
eager to meet Kåñëa and, following
Våndä-devé’s instruction,
goes to meet Him in a kuïja on
the bank of the Yamunä. Çré
Rädhä and Kåñëa, fully absorbed in
thinking of each other, search
for one another.
2
This refers to verses 1.3.25–6 of Bhakti-rasämåta-sindhu,
which describe the nine
symptoms of bhäva. A full
translation of these verses can be found on p. 241.
3
An explanation of dhümäyita and
the other stages of intensity of the sättvikabhävas
can be found on p. 247.
4
These terms are explained on pp. 255–6.
2 0
ÇRÉ BHAJANA-RAHASYA
Performing kértana of the eighth
pair of names – Hare Hare –
the sädhaka engages in the sweet
prema-sevä of Rädhä-Kåñëa in
the manifested Vraja-dhäma throughout
the eight divisions of the
day and night (añöa-käla). In
other words, the sädhaka attains
service imbued with the mood of the gopés
in his eternal form
(svarüpa). As he performs näma-bhajana
of this pair of names,
he remembers the pastimes of Çré
Rädhä-Kåñëa’s meeting, in
which the completely dedicated maïjarés
of Çré Rädhä are serving
Çré Yugala by offering betel, massaging
Their feet and so on.
Çré Bhajana-rahasya is truly a treasure chest of rahasyas,
intimate
secrets. The secret of the
qualification to enter bhajana is
hidden in the first yäma of Bhajana-rahasya,
niçänta-bhajana.
This secret is çraddhä, faith.
After the stage of sädhu-saìga,
when sädhana is executed through
the performance of nämasaìkértana
under the shelter of the spiritual
master and with
sambandha-jïäna, anarthas are eliminated. The
first verse of
Çré Çikñäñöaka, ceto-darpaëa-märjanam,
indicates the most
favourable process of bhajana for
this stage.
The second yäma, prätaù-käléya-bhajana,
holds the secret of
the removal of anarthas (anartha-nivåtti)
in the association of
devotees. Näma (the holy name)
and nämé (the possessor of the
name) are non-different in tattva.
Mercy and all other potencies
of the personification of näma are
placed within the name of
Bhagavän, and cleansing the heart (ceto-darpaëa-märjanam)
becomes possible by performing such bhajana.
The second
yäma explains the secrets of näma-bhajana in accordance
with
the mood of the second verse of Çikñäñöaka,
which begins with
the words nämnäm akäri.
Bhajana with firm faith (bhajana-niñöhä)
is the subject of the
third yäma, pürvähna-käléya-bhajana.
Performing nämabhajana
with niñöhä extinguishes the
blazing forest fire of
material existence (bhava-mahä-dävägni).
Bhajana that is
2 1
1 / PRATHAMA-YÄMA-SÄDHANA
performed without pride (amäné)
and with respect for others in
relation to their respective positions
(mänada) is the secret
hidden within this yäma. This is
stated in the words of the third
verse of Çikñäñöaka, tåëäd
api sunécena taror api sahiñëunä.
The secrets of ruci are found to
be concealed within the fourth
yäma, madhyähna-käléya-bhajana. In the stage of ruci,
the
sädhaka has no other prominent desire but to serve
Çré Kåñëa.
The transcendental sentiments of
prayers such as çreyaù
kairava-candrikä-vitaraëam (Çikñäñöaka (1)) and na
dhanaà
na janam (Çikñäñöaka (4)) explain bhajana
in this stage.
In the fifth yäma, aparähna-käléya-bhajana,
the nämasädhaka
is praying to attain his true identity
as an eternal servant
of Kåñëa. Here an attachment for both bhajana
and the object of
bhajana (bhajanéya) is especially
awakened. By performing
such bhajana, one realises that
the holy name is without doubt
the very life of all transcendental
knowledge, vidyä-vadhüjévanam.
At this stage, the mood of the prayer ayi
nanda tanuja
kiìkaram (Çikñäñöaka (5)) appears in the
heart of the sädhaka.
The secret of performing näma-bhajana
with bhäva lies
hidden within the sixth yäma, säyaà-käléya-bhajana.
At this
stage, the external symptoms of
perfection become visible. By
performing näma-saìkértana with bhäva,
the ocean of transcendental
bliss begins to expand (änandämbudhi-vardhanam),
and prayers like nayanaà
galad-açru-dhärayä (Çikñäñöaka (6))
arise in the devotee’s heart. This is
all discussed in this yäma.
The seventh yäma, pradoña-käléya-bhajana,
presents a discussion
on the internal symptoms of perfection.
At this stage, when
näma-bhajana is performed with realisation of the
mood of separation
(viraha, or vipralambha),
it is possible to taste complete
nectar at every step, prati-padaà
pürëämåtäsvädanam. Prayers
to obtain vipralambha-prema, as
described in the seventh verse
of Çikñäñöaka, yugäyitaà
nimeñeëa, begin in this yäma.
2 2
ÇRÉ BHAJANA-RAHASYA
The secret of prema-bhajana is
hidden in the eighth yäma,
rätri-lélä-bhajana, which describes perfection together
with
aikäntika-niñöhä, one-pointed dependence on Kåñëa. Such
a
stage bestows sarvätma-snapanam,
the complete purification of
the jévätmä, both inside and
out. The desire to obtain bhäva
(here referring to the stage just prior
to mahäbhäva), which is
described in the eighth verse of Çikñäñtaka,
äçliñya vä pädaratäm,
is contained within this eighth yäma.
Text 7
Bhakti-rasämåta-sindhu (1.4.15–16) states:
ädau çraddhä tataù sädhusaìgo
’tha bhajana-kriyä
tato ’nartha-nivåttiù syät
tato niñöhä rucis tataù
athäsaktis tato bhävas
tataù premäbhyudaïcati
sädhakänäm ayaà premëaù
prädurbhäve bhavet kramaù
[This verse describes the gradual development
of the sädhaka’s
devotion.] Sukåti that gives
rise to bhakti generates transcendental
faith (paramärthika-çraddhä).
Faith in the words of the
scriptures and a desire to hear hari-kathä
are the symptoms of
this çraddhä. Upon its
appearance, one gets the opportunity for
sädhu-saìga, and then bhajana-kriyä (devotional
activity)
begins. Anartha-nivåtti is also
initiated at this time, and thereafter
niñöhä arises in bhajana. This is
followed by ruci, and then
äsakti arises for both bhajana and the
object of bhajana. When
this stage ripens it is transformed
into the state of bhäva, and
thereafter prema arises. This is
how prema gradually manifests in
the heart of the sädhaka.
2 3
1 / PRATHAMA-YÄMA-SÄDHANA
bhakti-mülä sukåti haite çraddhodaya
çraddhä haile sädhu-saìga anäyäse haya
sädhu-saìga phale haya bhajanera çikñä
bhajana-çikñära saìge näma mantra dékñä
bhajite-bhajite haya anarthera kñaya
anartha kharvita haile niñöhära udaya
niñöhä-näme yata haya anartha-vinäça
näme tata ruci-krame haibe prakäça
ruci-yukta nämete anartha yata yäya
tatai äsakti näme bhakta-jana päya
nämäsakti krame sarvänartha düra haya
tabe bhävodaya haya ei ta niçcaya
iti madhye asat-saìge pratiñöhä janmiyä
kuöénäöé dväre deya nimne pheläiyä
ati sävadhäne bhäé asat-saìga tyaja
nirantara paränande harinäma bhaja
Text 8
The Kätyäyana-saàhitä (quoted in
Bhakti-rasämåta-sindhu
(1.2.51)) states:
varaà huta-vaha-jvälä
païjaräntar-vyavasthitiù
na çauri-cintä-vimukhajana-
saàväsa-vaiçasam
Whether I am burned by fire or remain
encaged forever, I will
never, ever desire the association of
those who are averse to
Kåñëa.
2 4
ÇRÉ BHAJANA-RAHASYA
Text 9
The Viñëu-rahasya (Bhakti-rasämåta-sindhu
(1.2.112)) states:
äliìganaà varaà manye
vyäla-vyäghra-jalaukasäm
na saìgaù çalya-yuktänäà
nänä-devaikasevinäm
It is better to live with or embrace a
snake, a tiger or an alligator
than to associate with those whose
hearts are filled with varieties
of material desires and who worship
various demigods.
agnite puòi vä païjarete baddha hai
tabu kåñëa-bahirmukha saìga nähi lai
varaà sarpa-vyäghra-kumbhérera äliìgana
anyasevi saìga nähi kari kadäcana
Bhajana-rahasya-våtti (for Texts 8–9)
These two Texts instruct the sädhaka
to seek the association of
devotees of Kåñëa who are like-minded
and favourable to oneself.
The äcäryas instruct the sädhaka
to accept what is
favourable for bhakti and to
reject what is unfavourable. One
should completely give up bad
association. This means one
should renounce association with the
opposite sex and with
those desiring liberation. The sädhaka
should exclusively hear
and chant the narrations of Çré
Rädhä-Kåñëa Yugala’s pastimes.
The association of like-minded devotees
is beneficial for the
performance of this sädhana.
A sädhaka should also stay far
away from the association of
demigod worshippers; a good example of
this are the followers
of the Çré sampradäya, who never
enter a temple of
Çiva nor
worship him. The sädhaka should
also carefully avoid the company
of materialists and persons averse to
Kåñëa, for they will
pollute his heart. In this regard the
example of Çréla Gaura-kiçora
2 5
1 / PRATHAMA-YÄMA-SÄDHANA
däsa Bäbäjé is quite suitable.
Occasionally, to avoid the approach
of materialists, Çréla Bäbäjé Mahäräja
would lock himself in a
public lavatory and perform his bhajana
there. He maintained
that the stench of excrement was
superior to the “odour” of
materialistic people. Various kinds of
material desires arise in the
heart of a jéva who has bad
association, and he thus becomes
degraded. Therefore sädhakas of
pure kåñëa-bhakti should
avoid detrimental association.
Text 10
Bhakti-rasämåta-sindhu (2.1.103) states that näma-äbhäsa
destroys all sins and liberates one
from material existence:
taà nirvyäjaà bhaja guëa-nidhià pävanaà
pävanänäà
çraddhä rajyan matir atitaräm
uttama-çloka-maulim
prodyann antaù-karaëa-kuhare hanta
yan-näma-bhänor
äbhäso ’pi kñapayati
mahä-pätaka-dhvänta-räçim
O reservoir of good qualities, just
faithfully perform bhajana of
Çré Kåñëa without duplicity. He is the
supreme saviour among all
saviours, and the most exalted of those
worshipped with poetic
hymns. When even a slight appearance of
His name, which is
like the sun, arises in one’s cave-like
heart, it destroys the darkness
of great sins that are present there.
parama pävana kåñëa täìhära-caraëa
niñkapaöa çraddhä-saha karaha bhajana
yäìra näma süryäbhäsa antare praveçi
dhvaàsa kare kahäpäpa andhakära räçi
ei çikñäñöake kahe kåñëa-lélä-krama
ihäte bhajana-krame lélära udgama
prathame prathama çloka bhaja kichu
dina
dvitéya çlokete tabe haota pravéëa
Om Tat Sat
(Continued...)
(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
