Bhajana Rahasya – Chapter 1

Niśānta-bhajana – śraddhā
(Bhajana at the end of the night – faith)

(From approx. 3.30 A.M. – 6.00 A.M.)

 

TEXT 1
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair bhajāmi kali-pāvanam

I worship the saviour of the age of Kali who appears with a non-blackish complexion, chanting the Names of Kṛṣṇa, accompanied by His associates, servants, weapons, and intimate companions.

TEXT 2
nijatve gauḍīyān jagati parigṛhya prabhur imān
hare kṛṣṇety evaṁ gaṇana-vidhinā kīrtayata bhoḥ
iti prāyāṁ śikṣāṁ caraṇa-madhupebhyaḥ paridiśan
śacī-sūnuḥ kiṁ me nayana-saraṇīṁ yāsyati padam

Amongst the people of this world, the Lord has accepted the people of Bengal as His very own, teaching them, “O please chant a prescribed number of rounds of the Hare Kṛṣṇa mantra.” In this way they are like bees at His lotus feet. When will the Son of Śacī appear before the path of my eyes? (Stavāvalī 1.5)

(Śrīla Bhaktivinoda Ṭhākura)
kali-jīva uddhārite para-tattva hari
navadvīpe āilā gaura-rūpa āviṣkari
yuga-dharma kṛṣṇa-nāma smaraṇa-kīrtana
sāṅgopāṅge vitarila diyā prema-dhana
jīvera sunitya-dharma nāma-saṅkīrtana
anya saba dharma nāma siddhira kāraṇa

Hari, the Supreme Truth, delivers the jīvas in the Age of Kali and has manifested in Navadvīpa in a golden form. The yuga-dharma is kṛṣṇa–nāma–smaraṇa–kīrtana (chanting of the Holy Name of Kṛṣṇa leading to remembrance of Him) and He has come to distribute the wealth of prema along with His associates and expansions. Nāma-saṅkīrtana is the divine and eternal dharma of the jīvas – all other dharmas become perfect through the Holy Name.

TEXT 3
yad abhyarcya hariṁ bhaktyā kṛte kratu-śatair api
phalaṁ prāpnoty avikalaṁ kalau govinda-kīrtanāt

Whatever results can be achieved in Satya-yuga by worshiping Hari for hundreds of years, are fully attained in the age of Kali through the kīrtana of Govinda. (Viṣṇu Rahasya)

(Śrīla Bhaktivinoda Ṭhākura)
satya-yuge śata śata yajñe hary-arcana
kalite govinda-nāme se phala arjana

In the age of Kali, through govinda-nāma, one achieves the results of worshiping Hari with yajñās for hundreds and hundreds of years in Satya-yuga.

TEXT 4
nāmno’sya yāvatī śaktiḥ pāpa-nirharaṇe hareḥ
tāvat kartuṁ na śaknoti pātakaṁ pātakī janaḥ

A wretched person cannot commit as much pāpa as the Name of Hari has the power to remove. (Bṛhad Viṣṇu Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
kono prāyaścitta nahe nāmera samāna
ataeva karma-tyāga kare buddimān

No type of atonement is equal to the Holy Name. Thus, one who is intelligent rejects karma (materialistic activities).

TEXT 5
aghacchit-smaraṇaṁ puṁsāṁ bahvāyāsena sādhyate
oṣṭha-spandana-mātreṇa kīrtanaṁ tu tato varam

Remembrance of Kṛṣṇa, the killer of Aghāsura, is performed by humans with great endeavour. Yet better than that is simply moving the lips in kīrtana. (Vaiṣṇava Cintāmaṇi)

(Śrīla Bhaktivinoda Ṭhākura)
tapasyāya dhyāna-yoga kaṣṭa-sādhya haya
oṣṭhera spandana-mātre kīrtana āśraya
oṣṭhera spandanābhāve nāmera smaraṇa
smaraṇa-kīrtane sarva-siddhi saṅghaṭana
arcana apekṣā nāmera smaraṇa kīrtana
ati-śreṣṭha bali śāstre karila sthāpana

That which is difficult to achieve through austerities on the path of dhyāna-yoga is attained simply by taking shelter of kīrtana and vibrating the lips. If one is unable to move one’s lips, he can remember the Holy Name. By smaraṇa and kīrtana one achieves all perfection. Remembrance and chanting the Holy Name is said to be far more superior to Deity worship – this has been established in the śāstra.

TEXT 6
yena janma-śataiḥ pūrvaṁ vāsudevaḥ samarcitaḥ
tan-mukhe hari-nāmāni sadā tiṣṭhanti bhārata

O descendant of Bharata, the Name of Hari will eternally remain on the lips of those who have worshipped Vāsudeva in their previous hundred births. (Padma Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
hare kṛṣṇa ṣola nāma aṣṭa-yuga haya
aṣṭa-yuga arthe aṣṭa-śloka prabhu kaya
ādi hare-kṛṣṇa arthe avidyā-damana
śraddhāra sahita kṛṣṇa-nāma-saṅkīrtana

The Hare Kṛṣṇa mantra is made up of sixteen Names in eight pairs. The Lord has explained these eight pairs in eight verses (of His Śikṣāṣṭaka). The first pair, Hare Kṛṣṇa, concerns the eradication of ignorance and the performance of kṛṣṇa-nāma-saṅkīrtana with śraddhā.

āra hare-kṛṣṇa nāma kṛṣṇa sarva-śakti
sādhu saṅge nāmāśraye bhajanānurakti
seita bhajana-krame sarvānartha-nāśa
anarthāpagame nāme niṣṭhāra vikāśa

The next pair, Hare Kṛṣṇa, means that the Name of Kṛṣṇa is endowed with all potencies. One becomes attached to bhajana by taking refuge in the Name in the association of sādhus. By gradually following such bhajana, one’s anarthas are destroyed and with the removal of anarthas, the Name manifests niṣṭhā (determination).

tṛtīye viśuddha-bhakta caritrera saha
kṛṣṇa kṛṣṇa nāme niṣṭhā kare aharaha
caturthe ahaitukī bhakti uddīpana
ruci saha hare hare nāma-saṅkīrtana

With the third pair, by acquiring the conduct and nature of a pure devotee, one chants the Names ‘Kṛṣṇa! Kṛṣṇa!’ with determination day and night. With the fourth pair, causeless bhakti develops and one engages in nāma-saṅkīrtana chanting the ‘Hare! Hare!’ with ruci (taste).

paścamete śuddha dāsya rucira sahita
hare rāma saṅkīrtana smaraṇa vihita
ṣaṣṭhe bhāvāṅkure hare rāmeti kīrtana
saṁsāre aruci kṛṣṇe ruci samarpaṇa

With the fifth pair, along with ruci there is a mood of pure servitude. With saṅkīrtana of ‘Hare Rama’ one should engage in smaraṇa (remembrance). With the sixth pair, during kīrtana of ‘Hare Rāma’ the bud of bhāva manifests and having no taste for saṁsāra (the world of birth and death), one offers his ruci to Kṛṣṇa.

saptame madhurāsakti rādhā-padāśraya
vipralambhe rāma rāma nāmera udaya
aṣṭame vrajete aṣṭa-kāla gopī-bhāva
rādhā-kṛṣṇa-prema-sevā prayojana lābha

With the seventh pair, one achieves āsakti (attachment) to madhura-rasa and takes shelter at the feet of Śrī Rādhā, and while chanting the Names, ‘Rāma Rāma’ divine separation arises. With the eighth pair, during the eight periods of the day and night, one attains gopī-bhāva in Vraja and achieves the goal of prema-sevā to Rādhā-Kṛṣṇa.

TEXT 7
ādau śraddhā tataḥ sādhu-saṅgo’tha bhajana-kriyā
tato’nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ
tathāsaktis tato bhāvas tataḥ premābhyudaṣcati
sādhakānām ayaṁ premṇaḥ prādurbhāvaḥ bhavet kramaḥ

Initially there must be śraddhā, then there is sādhu-saṅga. Thereafter one engages in bhajana-kriyā (executing devotional activities). Then there is anartha-nivṛtti (the removal of unnecessary habits). Then niṣṭhā, (resolute determination) follows. Thereafter, one develops ruci (taste) and āsakti (attachment). Then bhāva (divine emotions) appears, and this gives rise to prema (divine love). This is the gradual development for the sādhaka in the attainment of prema. (Bhakti-rasāmṛta-sindhu 1.4.15-16)

(Śrīla Bhaktivinoda Ṭhākura)
bhakti-mūlā sukṛti haite śraddhodaya
śraddhā haile sādhu-saṅga anāyāse haya
sādhu-saṅga-phale haya bhajanera śikṣā
bhajana-śikṣāra saṅge nāma-mantra-dīkṣā

Śraddhā arises through sukṛti which produces bhakti. From śraddhā, the association of sādhus easily manifests. Instructions on bhajana are the result of sādhu–saṅga, and with such instructions comes nāma-mantra-dīkṣā (initiation into the Holy Name and the dīkṣā-mantras).

bhajite bhajite haya anarthera kṣaya
anartha kharvita haile niṣṭhāra udaya
niṣṭhā nāme yata haya anartha-vināśa
nāme tata ruci krame haibe prakāśa

By constant bhajana, one’s anarthas are removed and as these anarthas decrease, niṣṭhā arises. By determination in chanting the Name one’s anarthas are eradicated and eventually one develops ruci for the Name.

ruci-yukta nāmete anartha yata yāya
tata-i āsakti nāme bhakta-jana pāya
nāmāsakti krame sarvānartha dūra haya
tabe bhāvodaya haya ei ta niścaya

As one chants the Name with ruci, then anarthas are removed and a devotee will then chant the Name with āsakti (deep attachment). By attachment to the Name, all anarthas go far away and then bhāva certainly arises.

iti madhye asat-saṅge pratiṣṭhā janmiyā
kuṭī-nāṭī dvāre deya nimne phelāiyā
ati sāvadhāne bhāi asat-saṅga tyaja
nirantara parānande hari-nāma bhaja

Within all this, if one desires prestige from materialists then this will lead to politics and diplomacy and one will fall down. O brother, be extremely careful! Reject bad association and constantly worship hari-nāma in great bliss.

TEXT 8-9
varaṁ huta-vaha-jvālā-pañjarāntar-vyavasthitiḥ
na śauri-cintā-vimukha-jana-saṁvāsa-vaiśasam

It is better to be enclosed within a cage surrounded by a blazing fire, then to face the hell of conversing with those persons who are opposed to thinking of the great hero Kṛṣṇa. (Kātyāyana Saṁhitā)

āliṅganaṁ varaṁ manye vyāla-vyāghra-jalaukasām
na saṅgaḥ śalya-yuktānāṁ nānā-devaika-sevinām

I consider it better to embrace a serpent, a tiger or a crocodile than to associate with those who are shot with arrows (of material desires) and serve various Devas. (Viṣṇu Rahasya)

(Śrīla Bhaktivinoda Ṭhākura)
agnite puḍi vā pañjarete baddha hai
tabu kṛṣṇa-bahirmukha-saṅga nāhi lai
varaṁ sarpa-vyāghra-kumbhīrera āliṅgana
anya-sevi-saṅga nāhi kari kadācana

I will be scorched by fire or locked in a cage, but I will not take the association of those who are averse to Kṛṣṇa. I will embrace a serpent, a tiger or a crocodile but I will never associate with those who are servants of someone else.

TEXT 10
taṁ nirvyājaṁ bhaja guṇa-nidhe pāvanaṁ pāvanānāṁ
śraddhā-rajyan-matir atitarām uttamaḥ-śloka-maulim
prodyann antaḥ-karaṇa-kuhare hanta yan-nāma-bhānor
ābhāso’pi kṣapayati mahā-pātaka-dhvānta-rāśim

O ocean of auspicious qualities, just worship the Lord without duplicity. He is faithfully worshipped with choice verses by the highest personalities who possess great intelligence. Indeed, if even a semblance of His sun-like Name arises within one’s heart, it eradicates the darkness of those great types of pāpa that are accumulated there. (Bhakti-rasāmṛta-sindhu 2.1.103

(Śrīla Bhaktivinoda Ṭhākura)
parama pāvana kṛṣṇa tāṅhāra caraṇa
niṣkapaṭa śraddhā saha karaha bhajana
yāṅra nāma sūryābhāsa antare praveśi
dhvaṁsa kare mahā-pāpa andhakāra-rāśi

Worship the feet of Kṛṣṇa, the supreme purifier, with śraddhā and without duplicity. His Name resembles the sun, and when it enters within, it destroys the accumulated darkness of the greatest of all pāpa.

ei śikṣāṣṭake kahe kṛṣṇa-līlā krama
ihāte bhajana-krame līlāra udgama
prathame prathama śloka bhaja kichu dina
dvitīya ślokete tabe haota pravīṇa

Kṛṣṇa-līlā is described in the Śikṣāṣṭaka, and through this method of bhajana, that līlā will emerge. Primarily one should engage in bhajana for a few days according to the first śloka. Then with the second śloka, one attains proficiency.

cāri śloke kramaśaḥ bhajana pakva kara
pañcama ślokete nija-siddha-deha vara
ai śloke siddha-dehe rādhā-padāśraya
ārambha kariyā krame unnati udaya

One will mature in bhajana based on the first four ślokas, and with the fifth śloka one will achieve his most excellent siddha-deha (perfected spiritual form). With this śloka, in one’s siddha-deha, one takes shelter of Śrī Rādhā’s feet and gradual advancement begins

chaya śloka bhajite anartha dūre gela
tabe jñāna siddha-dehe adhikāra haila
adhikāra nā labhiyā siddha-deha bhāve
viparyaya buddhi janme śaktira abhāve

At the sixth śloka, one’s anarthas will disappear, then one has the qualification to understand his siddha–deha. If he has not attained the qualification to contemplate his siddha–deha, his intelligence will be overturned due to lack of strength.

sāvadhāne krama dhara yadi siddhi cāo
sādhura carita dekhi śuddha-buddhi pāo
siddha-deha peye krame bhajana karile
aṣṭa-kāla sevā-sukha anāyāse mile

If one desires perfection, one must follow the process carefully and purify his intelligence by observing the conduct of the sādhus. If one follows the process of bhajana and achieves his siddha-deha, he will easily attain the bliss of service during the eight periods of the day and night.

śikṣāṣṭaka cinta kara smaraṇa kīrtana
krame aṣṭa-kāla sevā habe uddīpana
sakala anartha yābe pābe prema-dhana
catur-varga phalgu-prāya habe adarśana

Meditate on the Śikṣāṣṭaka, engage in smaraṇa and kīrtana and eventually service during the eight periods of the day and night will develop. All anarthas will go and you will achieve the wealth of prema. You will consider the four goals of human life to be basically useless and they will vanish.

TEXT 11
ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

The purifier of the mirror of the heart, the extinguisher of the great fire of the material world, which diffuses moon-rays to the white lotus of auspiciousness for the jīva, which like a submissive wife is the very life of transcendental knowledge, which increases the ocean of bliss, which enables one to relish full nectar at every step, and cools all aspects of one’s inherent nature (svarūpa) – may that śrī–kṛṣṇa–saṅkīrtana be especially victorious. (Śikṣāṣṭakam 1)

(Kṛṣṇa Dāsa Kavirāja Gosvāmī)
saṅkīrtana haite pāpa saṁsāra nāśana
citta śuddhi sarva-bhakti-sādhana udgama
kṛṣṇa-premodgama premāmṛta āsvādana
kṛṣṇa-prāpti sevāmṛta samudre majjana

By performing saṅkīrtana, impious material life is eradicated, the heart is purified and all kinds of practices of bhakti develop. Love for Kṛṣṇa arises and relishing that nectarean prema, one attains Kṛṣṇa and is immersed in an ocean of nectarean service. (Caitanya-caritāmṛta, Antya-līlā 20.13-14)

TEXT 12
sūditāśrita-janārti-rāśaye ramya-cid-ghana-sukha-svarūpiṇe
nāma gokula-mahotsavāya te kṛṣṇa-pūrṇa-vapuṣe namo namaḥ

O Holy Name! O Kṛṣṇa! You are the great festival of Gokula, complete and perfect, the form of concentrated spiritual bliss and the destroyer of distress for those who have taken refuge in You. Again and again, I offer my respects unto You. (Nāmāṣṭakam 7)

(Śrīla Bhaktivinoda Ṭhākura)
āśrita janera saba ārti-nāśa kari
ati-ramya cid-ghana svarūpe vihari
gokulera mahotsava kṛṣṇa pūrṇa-rūpa
hena nāme nami prema pāi aparūpa
nāma-saṅkīrtane haya sarvānartha nāśa
sarva śubhodaya kṛṣṇe premera ullāsa

For that person who is surrendered, the Name destroys all miseries. It sports in its most beautiful form, which is condensed spiritual bliss. It is Kṛṣṇa in His full form and is a festival for Gokula. I offer respects unto that Name, through which I can achieve incomparable prema. By nāma-saṅkīrtana, all anarthas are removed, all auspiciousness arises, and love for Kṛṣṇa increases.

TEXT 13

Through the Holy Name, the mirror of the heart is cleansed. Thus, the Bhāgavata says:

yamādibhir yoga-pathaiḥ kāma-lobha-hato muhuḥ
mukunda-sevayā yadvat tathātmāddhā na śāmyati

The person who is always afflicted by lust and greed will not be satisfied practicing sense-restraint and other processes found on the path of yoga as much as by direct service to Mukunda. (Śrīmad Bhāgavatam 1.6.35)

(Śrīla Bhaktivinoda Ṭhākura)
yoge śuddha kari citte ekāgraha kare
bahu sthale e kathāra vyatikrama dhare

One can become purified through yoga and the mind can become focused, but in many cases, there are exceptions to this statement.

TEXT 14
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam

Knowledge, in spite of being free from the bondage of karma, is not appealing if it is devoid of any connection with the infallible Supreme. Even becoming free from material designations is useless. What to speak of those activities that are always inauspicious which are not offered to the Lord? (Śrīmad Bhāgavatam 1.5.12)

(Śrīla Bhaktivinoda Ṭhākura)
niraṅjana karmātita, kabhu jñāna suśobhita
śuddha-bhakti vinā nāhi haya
svabhāva abhadra karma, hale-o niṣkāma dharma
kṛṣṇārpita naile śubha naya

Knowledge of the Supreme, even when devoid of karma, is never attractive and cannot be achieved without pure bhakti. Karma is inherently inauspicious and even when it is done without any material attachment, if it is not offered to Kṛṣṇa, it is not auspicious.

TEXT 15
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām

O Infinite One, those who give up the beneficial path of bhakti and struggle simply to achieve knowledge, merely remain disturbed like those who try to beat rice from an empty husk. (Śrīmad Bhāgavatam 10.14.4)

(Śrīla Bhaktivinoda Ṭhākura)
bhakti-patha chāḍi kare jñānera prayāsa
miche kaṣṭa pāya tāra haya sarva-nāśa
ati kaṣṭe buṣa kuṭi taṇḍula nā pāya
bhakti-śūnya jñāne tathā vṛthā dina yāya

One who abandons the path of bhakti and endeavours for jñāna only attains futile difficulty and complete ruination. One only achieves extreme trouble by beating husks and never gets rice. Similarly, one wastes his days in endeavouring for jñāna without bhakti.

TEXT 16

The blazing fire of material life is easily extinguished through the Holy Name:

nātaḥ paraṁ karma-nibandha-kṛntanaṁ
mumukṣatāṁ tīrtha-padānukīrtanāt
na yat punaḥ karmasu sajjate mano
rajas-tamobhyāṁ kalilaṁ tato’nyathā

There is no better way for those who desire liberation to sever the bondage of karma than kīrtana of He whose feet are the most sacred of all abodes. That is because by chanting, the mind does not again become attached to material karma. By any other means, the mind again becomes contaminated by the modes of passion and ignorance. (Śrīmad Bhāgavatam 6.2.46)

(Śrīla Bhaktivinoda Ṭhākura)
karma-bandha su-khaṇḍana, mokṣa-prāpti saṁghaṭana
kṛṣṇa-nāma-kīrtane sādhaya
karma-cakra rajas tamaḥ, pūrṇa-rūpe vinirgama
nāma vinā nāhi anyopāya

The result of kṛṣṇa-nāma-kīrtana is the severance of the bonds of karma and the attainment of liberation. One cannot completely escape the wheel of karma with its modes of passion and ignorance by any process other than the Name.

TEXT 17
sakṛd uccāritaṁ yena harir ity akṣara-dvayam
baddhaḥ parikaras tena mokṣāya gamanaṁ prati

By once chanting the two syllables ha-ri, one guarantees his path to liberation. (Skanda Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
yāṅra mukhe eka bāra nāma nṛtya kare
mokṣa-sukha anāyāse pāya sei nare

The person whose mouth the Holy Name dances in even once, effortlessly achieves the happiness of liberation.

TEXT 18

The Holy Name diffuses the moon-rays that make the white lotus of all-auspiciousness blossom. Thus we find in the Prabhāsa-khaṇḍa:

madhura-madhuram etan maṅgalaṁ maṅgalānāṁ
sakala-nigama-vallī-sat-phalaṁ cit-svarūpam
sakṛd api parigītaṁ śraddhayā helayā vā
bhṛgu-vara nara-mātraṁ tārayet kṛṣṇa-nāma

Kṛṣṇa-nāma is the sweetest of the sweet and the most auspicious of all that is auspicious. It is the greatest fruit in the tree of the Vedas, and is naturally comprised of pure transcendence. O best of the Bhṛgus! If someone chants it once with faith or even with indifference he is immediately delivered. (Skanda Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
sakala maṅgala haite parama maṅgala
cit-svarūpa sanātana veda-vallī phala
kṛṣṇa-nāma eka-bāra śraddhāya helāya
yāṅhāra vadane sei mukta suniścaya

It is supremely auspicious, more so than all other auspicious activities. It is intrinsically transcendental, eternal and is the fruit of the creeper of the Vedas. Whoever chants kṛṣna-nāma even once with faith or neglectfully certainly becomes liberated.

TEXT 19

The Holy Name is the life of all transcendental knowledge, which is like a submissive wife. Thus, we find in the Garuḍa Purāṇa:

yad icchasi paraṁ jñānaṁ jñānād yat paramaṁ padam
tad-ādareṇa rājendra kuru govinda-kīrtanam

O king of kings, if you desire supreme knowledge and the supreme destination derived from that, then perform govinda-kīrtana with respect. (Garuḍa Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
parama jñāna haite ye parama pada pāya
govinda-kīrtana sei karaha śraddhāya

If you desire to attain supreme knowledge and the supreme destination, perform govinda-kīrtana with śraddhā.

TEXT 20

In the Third Canto, the Devas say:

dhātar yad asmin bhava īśa jīvās
tāpa-trayeṇābhihatā na śarma
ātman labhante bhagavaṁs tavāṅghri-
cchāyāṁ sa-vidyām ata āśrayema

O maintainer, O Lord, because the jīvas are struck down by the three types of miseries found within this mundane world and never obtain happiness, even with knowledge, we take shelter of the shade of Your lotus feet, O Bhagavān. (Śrīmad Bhāgavatam 3.5.40)

(Śrīla Bhaktivinoda Ṭhākura)
e saṁsāre tāpa-traya, abhihata jīva-caya
ohe kṛṣṇa nā labhe maṅgala
tava pada-chāyā vidyā, śubha dātā anavadyā
tad-āśraye sarva-śubha phala

In this material world the jīvas are are tortured by the three kinds of miseries and never obtain auspiciousness, O Kṛṣṇa. The shade of Your feet awards indescribable, auspicious knowledge. The result of that shelter is all-auspicious.

TEXT 21
sā vidyā tan-matir yayā

That by which thoughts of the Supreme arises is knowledge. (Śrīmad Bhāgavatam 4.29.49)

(Śrīla Bhaktivinoda Ṭhākura)
ye śaktite kṛṣṇe mati kare udbhāvana
vidyā-nāme sei kare avidyā khaṇḍana
kṛṣṇa-nāma sei vidyā-vadhūra jīvana
kṛṣṇa-pāda-padma ye karaye sthira mana

The potency that elevates one’s consciousness towards Kṛṣṇa is known as vidyā by which avidyā (ignorance) is destroyed. Kṛṣṇa–nāma is the life of the consort of knowledge because it fixes the mind at Kṛṣṇa’s lotus feet.

TEXT 22

The Holy Name increases the ocean of bliss. Thus, we find in the Bhāgavata:

ekāntino yasya na kañcanārthaṁ
vāñchanti ye vai bhagavat-prapannāḥ
aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ
gāyanta ānanda-samudra-magnāḥ

Exclusive devotees have no other desire because they are fully surrendered unto Bhagavān. Absorbed in an ocean of bliss they sing about his most auspicious, astonishing activities. (Śrīmad Bhāgavatam 8.3.20)

(Śrīla Bhaktivinoda Ṭhākura)
akiñcana haye kare ekānta kīrtana
ānanda-samudre magna haya sei jana

One who becomes destitute in order to engage in exclusive kīrtana becomes immersed in an ocean of bliss.

TEXT 23

The Holy Name enables one to relish full nectar at every step. Thus, we find in the Padma Purāṇa:

tebhyo namo’stu bhava-vāridhi-jīrṇa-paṅka-
saṁmagna-mokṣaṇa-vicakṣaṇa-pādukebhyaḥ
kṛṣṇeti varṇa-yugalaṁ śravaṇena yeṣāṁ
ānandathūr-bhavati nartita-roma-vṛndaḥ

Let me offer respects unto the sandals of such personalities who are expert in delivering those who are mired in the fetid mud of the ocean of mundane existence. Just be hearing the two syllables kṛṣ-ṇa, they become blissful and dance with their bodily hairs standing on end. (Padma Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇa-nāma śuni roma-vṛnda nṛtya kare
ānanda-kampana haya yāṅhāra śarīre
bhava-sindhu-paṅka-magna jīvera uddhāra
vicakṣaṇa tiṅho nami caraṇe tāṅhāra

I offer obeisance unto the feet of those personalities who are expert in rescuing the jīvas that are immersed in the mud of the material ocean. Upon hearing kṛṣṇa-nāma, they dance with their bodily hair standing on end.

TEXT 24

The Holy Name cools all aspects of one’s svarūpa (inherent nature). Thus, the Twelfth Canto says:

saṅkīrtyamāno bhagavān anantaḥ
śrutānubhāvo vyasanaṁ hi puṁsām
praviśya cittaṁ vidhunoty aśeṣaṁ
yathā tamo’rko’bbhram ivātivātaḥ

When people engage in saṅkīrtana of the unlimited Bhagavān or hear about His potency, He certainly enters their hearts and completely removes their misery, just as the sun removes darkness or as a great wind disperses clouds. (Śrīmad Bhāgavatam 12.12.48)

(Śrīla Bhaktivinoda Ṭhākura)
śruta anubhūta yata anartha saṁyoga
śrī-kṛṣṇa-kīrtane saba haya to viyoga
ye rūpa vāyute megha sūrya tamaḥ nāśe
citte praveśiyā doṣa aśeṣa vināśe
kṛṣṇa-nāmāśraye citta-darpaṇa-mārjana
ati-śīghra labhe jīva kṛṣṇa-prema-dhana

Whatever anarthas arise from hearing or by perception, all of them can vanish through śrī-kṛṣṇa-kīrtana. When it enters the heart, unlimited faults are destroyed, just as the wind removes clouds or the sun removes darkness. The mirror of the heart is cleansed by taking refuge in kṛṣṇa–nāma, and very soon the jīva achieves the wealth of kṛṣṇa–prema.

TEXT 25
nārada-vīṇojjīvana-sudhormi-niryāsa-mādhurī-pūra
tvaṁ kṛṣṇa-nāma kāmaṁ sphura me rasane rasena sadā

O kṛṣṇa-nāma! When You manifest from Nārada Muni’s vīṇā, You become a condensed sweet flood in the form of nectarean waves. Please constantly appear directly on my tongue. (Nāmāṣṭakam 8)

(Śrīla Bhaktivinoda Ṭhākura)
muni-vīṇā ujjīvana sudhormi-niryāsa
mādhurīte paripūrṇa kṛṣṇa-nāmocchvāsa
sei nāma anargala āmāra rasane
nācuna rasera saha ei vāñchā mane

With its complete sweetness, a flood of kṛṣṇa-nāma gives life to Nārada Muni’s vīṇā and exudes waves of nectar. May my tongue dance with the rasa of that Name without impediment. This is the only desire in my mind.

TEXT 26
jaya nāma-dheya muni-vṛnda-geya he
jana-rañjanāya paramākṣarākṛte
tvam anādarād api manāg udīritaṁ
nikhilogra-tāpa-paṭalīṁ vilumpasi

O Holy Name, all the munis sing about You! You give pleasure to the whole world. You have taken the form of divine syllables. Even if someone chants You a little, with disrespect, You remove all the terrible sufferings of that jīva. All glories unto You! (Nāmāṣṭakam 2)

(Śrīla Bhaktivinoda Ṭhākura)
jīva śiva lāgi paramākṣara ākāra
muni-vṛnda gāya śraddhā kari anivāra
jaya jaya hari-nāma akhilogra-tāpa
nāśa kara helā-gāne e baḍa pratāpa

For the auspiciousness of the jīvas, Kṛṣṇa has taken the form of these supreme syllables. The assembly of sages chants these Names with śraddhā and without inhibition. Glories, glories to hari-nāma, which eradicates all types of dreadful torments with its great power, even when it is chanted with neglect.

TEXT 27-29

Therefore, Nāma-tattva has been spoken of thus in the statements of the Vedas:

om ity etad brahmaṇo nediṣṭaṁ nāma
yasmād uccāryamāṇa eva saṁsāra-bhayāt tārayati
tasmād ucyate tāra iti
oṁ āsya jānanto nāma cid viviktan mahas te
viṣṇo sumatiṁ bhajāmahe oṁ tat sat
tato’bhūt trivṛd oṁkāro yo’vyakta-prabhavaḥ svarāṭ
yat-tal-liṅgaṁ bhagavato brahmaṇaḥ paramātmanaḥ

Oṁ is the nearest name of Brahman. He who chants this becomes liberated from the fear of the material world. Thus, it is known as tāra (that which liberates). O Viṣṇu, Your Name is conscious and supreme. Having some knowledge of it, and even chanting it impurely we have achieved fine intelligence, because the Name is perfect in itself. Thus, that independent Supreme with unmanifested powers appeared as the three syllables of oṁ which signify Bhagavān, Brahman and Paramātmā.

(Śrīla Bhaktivinoda Ṭhākura)
avyakta haite kṛṣṇa svarāṭ svatantra
brahma ātmā bhagavān liṅga-traya tantra
a-kāra u-kāra āra ma-kāra nirdeśa
oṁ hari kṛṣṇa rāma nāmera viśeṣa
hari haite abhinna sakala hari-nāma
vācya-vācaka-bhede pūrṇa kare kāma

Kṛṣṇa is fully independent of His unmanifest aspect. He systematically appears in three forms as Brahman, Paramātmā and Bhagavān. The three syllables a, u and m found in oṁ specifically indicate the Names Hari, Kṛṣṇa and Rāma. All of Hari’s Names are non-different from Hari. The difference is one is the object (vācya) and one is the object expressed (vācaka) and both fulfil the desires of the devotee.

TEXT 30
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare

Thus, in the Twenty-third chapter of the Madhya-khaṇḍa of Śrī Caitanya-bhāgavata we find:

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare
prabhu kahe kahilām ei mahā-mantra
ihā giye japa sadā kariyā nirbandha
ihā haite sarva-siddhi haibe sabāra
sarva-kṣaṇa bala ithe vidhi nāhi āra

The Lord said: Hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare, hare rāma hare rāma rāma rāma hare hare. Chant this Mahā–mantra and always do a prescribed number of rounds of it. By doing this, everyone will achieve perfection. Chant at every moment! There is no other rule than this. (Caitanya-bhāgavata, Madhya-khaṇḍa 23.76-78)

TEXT 31
sad-dharmasyāvabodhāya yeṣāṁ nirbandhinī matiḥ
acirād eva sarvārthaḥ siddhaty eṣām abhīpsitaḥ

Those persons who possess unwavering intelligence to comprehend their ultimate duty, will very soon achieve the fulfilment of all their desires. (Bhakti-rasāmṛta-sindhu 1.2.103)

(Śrīla Bhaktivinoda Ṭhākura)
nirbandhinī mati saha kṛṣṇa-nāma kare
ati-śīghra prema-phala sei nāme dhare

Persons who take to chanting kṛṣna-nāma with unwavering intelligence will very soon attain the result of prema through the Holy Name.

TEXT 32

Nirbandha (unwavering) is described thus:

tulasī-kāṣṭha-ghaṭitair maṇibhir japa-mālikā
sarva-karmaṇi sarveṣām īpsitārtha-phala-pradā
go-puccha-sadṛśī kāryā yad vā sarpākṛtiḥ śubhā
tarjanyā na spṛśet sūtraṁ kampayen na vidhūnayet
aṅguṣṭha-parva-madhyasthaṁ parivartaṁ samācaret
na spṛśed vāma-hastena kara-bhraṣṭāṁ na kārayet
bhuktau muktau tathākṛṣṭau madhyamāyāṁ japet sudhīḥ

Japa-mālās made from tulasī wood or jewels fulfill all desires and gives the result of one’s desired object. Those that are fashioned in the shape of a cow’s tail or a snake bring auspiciousness. One should not touch the beads with the forefinger, neither should one shake the beads. One should change direction (of the beads) using the joint of the thumb and the middle finger. One should never touch the beads with the left hand, and the beads should not fall from one’s hand. Those who are attracted to material enjoyment, liberation perform japa with the middle finger. (Gautamīya Tantra)

TEXT 33

These are the rules (for chanting):

manaḥ-saṁharaṇaṁ śaucaṁ maunaṁ mantrārtha-cintanam
avyagratvam anirvedo japa-sampatti-hetavaḥ

The causes of success in japa are controlling the mind, purity, silence, meditation on the meaning of the mantra, peacefulness and patience. (Mantrārṇva)

(Śrīla Bhaktivinoda Ṭhākura)
japa-kāle manake ekāgra-bhāve lao
citte śuddha thāk vṛthā kathā nāhi kao
nāmārtha cintaha sadā dhairyāśraya kara
nāmete ādara kari kṛṣṇa-nāma smara

At the time of chanting japa the mind should be focused, the consciousness should remain pure, one should not speak about useless things, one should meditate on the meaning of the Holy Name and always take refuge in patience. Having such respect for the Name, one can remember kṛṣṇa-nāma.

TEXT 34

The meaning of the Holy Name is thus given from the authoritative statement composed by Śrī Gopāḷa Guru Gosvāmī:

vijñāpya bhagavat-tattvaṁ cid-ghanānanda-vigraham
haraty avidyāṁ tat-kāryam ato harir iti smṛtaḥ
harati kṛṣṇa-manaḥ kṛṣṇāhlāda-svarūpiṇī
ato harety anenaiva śrī-rādhā parikīrtitā
ānandaika-sukha-svāmī śyāmaḥ kamala-locanaḥ
gokulānandano nanda-nandanaḥ kṛṣṇa īryate
vaidagdhya-sāra-sarvasvaṁ mūrta-līlādhidaivatam
śrī-rādhāṁ ramayan nityaṁ rāma ity abhidhīyate

The tattva of Bhagavān is understood to have a form of condensed knowledge and bliss, and because He removes ignorance and the activities connected to it, He is remembered as Hari. Because She steals the mind of Kṛṣṇa and is the embodiment of Kṛṣṇa’s bliss, Śrī Rādhā is thus known as Harā. Because He is the sole Master of the greatest bliss, the dark, lotus-eyed Son of Nanda who brings happiness to Gokula, He is known as Kṛṣṇa. He is the most skilful reservoir of all bliss and the personified Deity of amorous pastimes. He eternally enjoys Śrī Rādhā – thus He is called Rāma. (Śrī Gopāla Guru Gosvāmī)

(Śrīla Bhaktivinoda Ṭhākura)
cid-ghana ānanda-rūpa śrī-bhagavān
nāma-rūpe avatāra eita pramāṇa

Śrī Bhagavān is the condensed form of knowledge and bliss. His avatāra is in the form of the Holy Name. This is the proof.

avidyā-haraṇa kārya haite nāma hari
ataeva hare kṛṣṇa nāme yāya tari

Because He removes ignorance and the actions connected with it, He is named Hari. Therefore, one is delivered through chanting the Names, Hare Kṛṣṇa.

kṛṣṇāhlāda-svarūpiṇī śrī-rādhā āmāra
kṛṣṇa-mana hare tāi harā nāma tāra

Our Śrī Rādhā is the personification of the Kṛṣṇa’s pleasure. Because She steals Kṛṣṇa’s mind, She is called Harā.

rādhā-kṛṣṇa śabde śrī-sac-cid-ānanda-rūpa
hare kṛṣṇa śabde rādhā-kṛṣṇera svarūpa

The forms of eternity, knowledge and bliss are within the words Hare Kṛṣṇa. Rādhā and Kṛṣṇa’s inherent natures (svarūpa) are within the words Hare Kṛṣṇa.

ānanda-svarūpa rādhā tāṅra nitya svāmī
kamala-locana śyāma rādhānanda-kāmī

Rādhā is the personification of bliss and Her eternal Lord is the lotus-eyed Śyāma who desires to give pleasure to Rādhā.

gokula ānanda nanda-nandana śrī-kṛṣṇa
rādhā-saṅge sukhāsvāde sarvathā sa-tṛṣṇa

Śrī Kṛṣṇa is the very bliss of Gokula and the Son of Nanda. He is always eager to relish pleasure in the company of Rādhā.

vaidagdhya sāra sarvasva mūrta līleśvara
śrī-rādhā-ramaṇa rāma nāma ataḥ para

He is the most skilful reservoir of all bliss and the personified Deity of amorous pastimes. He is Śrī Rādhā-ramaṇa (the giver of bliss Śrī Rādhā), hence He is known as Rāma.

hare kṛṣṇa mahā-mantra śrī-yugala nāma
yugala līlāra cintā kara avirāma

The Hare Kṛṣṇa mahā-mantra is śrī-yugala-nāma (the Names of the Divine Couple) and one should constantly meditate upon Their līlā.

TEXT 35
harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā

Only the Name of Hari, the Name of Hari, the Name of Hari! There is no other way, no other way, no other way in the age of Kali. (Bṛhan-Nāradīya-Purāna 3.8.126)

(Śrīla Bhaktivinoda Ṭhākura)
anya dharma karma chāḍi hari nāma sāra
kali-yuge tāhā vinā gati nāhi āra

Reject other dharmas because hari–nāma is the most essential. In this Kali-yuga, there is no way other.

TEXT 36
naktaṁ divā ca gata-bhīr jita-nidra eko
nirviṇṇa īkṣita-patho mita-bhuk praśāntaḥ
yady acyute bhagavati sva-mano na sajjen
nāmāni tad-rati-karāṇi paṭhed vilajjaḥ

If day and night one is free from fear, has conquered sleep, is living alone, is disgusted with the material world, looking only on the path in front of you, with regulated eating and a peaceful demeanor – if one’s mind is still not attracted to Lord Acyuta, then without shame one should chant those Names which cause transcendental attraction. (Bhagavān Nāma Kaumudī)

(Śrīla Bhaktivinoda Ṭhākura)
rātri dina unnidra nirvighna nirbhaya
mita-bhuk praśānta nirjane cintā-maya
lajjā tyaji kṛṣṇa rati uddīpaka nāma
uccāraṇa kare bhakta kṛṣṇāsakti-kāma

During the day and the night, abandoning sleep, remaining undisturbed, fearless, eating frugally, calm, secluded and contemplative, a devotee who desires to become attached to Kṛṣṇa should give up any embarrassment and chant the Holy Name which inspires rati (divine attraction).

TEXT 37

Thus, in the Sixth Canto of the Bhāgavata:

etāvān eva loke’smin puṁsāṁ dharmaḥ paraḥ smṛtaḥ
bhakti-yogo bhagavati tan-nāma-grahaṇādibhiḥ

Bhakti-yoga to Bhagavān, beginning with the chanting of His Name, is recognised as the supreme dharma for the people in this world. (Śrīmad Bhāgavatam 6.3.22)

(Śrīla Bhaktivinoda Ṭhākura)
bhakti-yoga kṛṣṇa-nāma-grahaṇādi rūpa
paro dharma nāme tāra nirṇīta svarūpa

Bhakti-yoga, begins with the form of kṛṣṇa-nāma. The Holy Name has been ascertained as the supreme dharma.

TEXT 38

One should thus meditate on this līlā of Kṛṣṇa:

niśānte kīrtane kuñja bhaṅga kare dhyāna
krame krame citta lagne rasera vidhāna

At the end of the night end, one should meditate on the kuñja-bhaṅga-līlā (the pastime of Rādhā and Kṛṣṇa waking and leaving the kuñja), then gradually the heart and mind will become immersed and one will relish rasa.

rātry-ante trasta-vṛnderita-bahu-viravair bodhitau kīra-śārī-
padyair hṛdyair ahṛdyair api sukha-śayanād utthitau tau sakhībhiḥ
dṛṣṭau hṛṣṭau tadātvodita-rati-lalitau kakkhaṭī-gīḥ-saśaṅkau
rādhā-kṛṣṇau sa-tṛṣṇāv api nija-nija-dhāmny āpta-talpau smarāmi

I remember how at night’s end, Vṛndā, fearing the approaching dawn, prompts the parrots and mynahs to make loud sounds by reciting verses that are both pleasing and not so pleasing, in order to wake the Divine Couple from their blissful slumber along with the sakhīs. Gazing upon each other, They both become blissful and thus sweet desire arises within Them once again. But becoming apprehensive upon hearing the shrieks of Kakkhaṭī, the she-monkey, Rādhā and Kṛṣṇa, although eager for each other, return to their beds in their abodes along with their friends. (Govinda Līlāmṛta 1.10)

(Śrīla Bhaktivinoda Ṭhākura)
dekhiyā aruṇodaya, vṛndā devī vyasta haya
kuñje nānā rava karāila
śuka śārī padya śuni, uṭhe rādhā nīlamaṇi
sakhī-gaṇa dekhi hṛṣṭa haila

Seeing that it is dawn, Vṛndā Devī becomes busy, and makes various sounds within the kuñja. Hearing the verses sung by the male and female parrots, Rādhā and Kṛṣṇa, who is like a blue sapphire, awake. Seeing them, the sakhīs become elated.

kālocita sulalita ,kakkhaṭīra rave bhīta
rādhā-kṛṣṇa satṛṣṇa haiyā
nija nija gṛhe gelā, nibhṛte śayana kailā
duṅhe bhaji se līlā smariyā

At an opportune moment as They begin to feel a surge of great love again, Kakkhaṭī suddenly makes a sound which frightens Them. Although longing for one another, Rādhā and Kṛṣṇa separately return to their respective homes and rest. Remembering this līlā, I worship Them both.

ei līlā smara āra gāo kṛṣṇa-nāma
kṛṣṇa-līlā prema dhana pābe kṛṣṇa-dhāma

By remembering this līlā and chanting kṛṣṇa–nāmā, you will attain the pastimes of Kṛṣṇa, the wealth of prema and Kṛṣṇa’s abode.

iti śrī-bhajana-rahasya prathama yāma-sādhanaṁ

Thus ends the First Chapter of Śrī Bhajana Rahasya,
Sādhana During the First Period