Bhajana Rahasya

Prātaḥ kālīna bhajana – sādhu-saṅge anartha-nivṛtti
(Morning Bhajana – eliminating anarthas in association with sādhus)

(From approx. 6.00 A.M. – 8.30 A.M.)

TEXT 1
nāmnām akāri bahudhā nija-sarva-śaktis
tatrārpitā niyamitaḥ smaraṇe na kālaḥ
etādṛśī tava kṛpā bhagavan mamāpi
durdaivam īdṛśam ihājani nānurāgaḥ

O Bhagavān! It is Your Name that bestows all auspiciousness to the jīvas, therefore You have distributed Your various Names such as Kṛṣṇa, Govinda etc. You have invested all Your potencies in those Names, and You have not created any rules (regulations or considerations) in remembering them. Lord, being so kind, You have made Your Name easily accessible to the jīvas. However, my misfortune has made it so that, even though your Name is so attainable, affection for it does not arise within me! (Śikṣāṣṭaka 2)

(Śrīla Kṛṣṇa Dāsa Kavirāja Gosvāmī)
aneka lokera vāñchā aneka prakāra
kṛpāte karila aneka nāmera pracāra
khāite suite yathā tathā nāma laya
deśa-kāla-niyama nāhi sarva-siddhi haya
sarva-śakti nāme dila kariyā vibhāga
āmāra durdaiva nāme nāhi anurāga

Many people have many types of desires and by Your mercy, You propagate Your various Names to fulfil them. Whether eating, sleeping or going here and there, one who chants the Name, irrespective of time or place, achieves all perfection. You have placed all Your various potencies within the Name, yet my misfortunate is that I have no attachment to those Names. (Caitanya-caritāmṛta Antya-līlā 20.18-19)

TEXT 2
agha-damana yaśodā-nandana nanda-sūno
kamala-nayana gopī-candra vṛndāvanendrāḥ
praṇata-karuṇa-kṛṣṇāv ity aneka-svarūpe
tvayi mama ratir uccair vardhatāṁ nāma-dheya

Killer of Agha, Son of Yaśodā, Son of Nanda, lotus-eyed One, Moon of the gopīs, Lord of Vṛndāvana, He who is merciful to those that surrender unto Him, the all-attractive One – O Holy Name! May my attraction increase towards Your various forms. (Nāmāṣṭaka 5)

TEXT 3

Kṛṣṇa has placed all His powers in His name. Thus it is said in the Skanda Purāṇa:

dāna-vrata-tapas-tīrtha-yātrādīnāṁ ca yāḥ sthitāḥ
śaktayo deva-mahatāṁ sarva-pāpa-harāḥ śubhāḥ
rāja-sūyāśvamedhānāṁ jñānasyādhyātma-vastunaḥ
ākṛṣya hariṇā sarvāḥ sthāpitāḥ sveṣu nāmasu

Hari has collected all the powers to remove sins and bring auspiciousness from charity, vows, austerities, pilgrimages, the demigods, the great saints, the rājasūya and aśvamedha yajñas, and the study of transcendental knowledge, and placed these powers in His Names.

(Śrīla Bhaktivinoda Ṭhākura)
dharma-yajña-yoga-jñāne yata śakti chila
saba hari-nāme kṛṣṇa svayaṁ samarpila

Kṛṣṇa has directly placed all the potencies found within religious duties, yajñas, yoga and jñāna into hari-nāma.

TEXT 4

There is no restriction in chanting Śrī Nāma in regards to time, nor consideration concerning purity or impurity. Thus we find in the Vaiśvānara-saṁhitā:

na deśa-kāla-niyamo na śaucāśauca-nirṇayaḥ
paraṁ saṅkīrtanād eva rāma rāmeti mucyate

There are no rules concerning place and time in chanting the Holy Name, nor is there any regard towards cleanliness or uncleanliness. By performing saṅkīrtana and chanting ‘Rāma Rāma’ one attains liberation.

(Śrīla Bhaktivinoda Ṭhākura)
deśa-kāla-śaucāśauca vidhi nāme nāi
hare kṛṣṇa rāma nāme sadya tare yāi

There are no injunctions concerning place, time, purity or impurity in relation to the Name. By chanting Hare, Kṛṣṇa and Rāma one is quickly delivered.

TEXT 5

The characteristics of misfortune are found in the Third Canto:

daivena te hata-dhiyo bhavataḥ prasaṅgāt
sarvāśubhopaśamanād vimukhendriyā ye
kurvanti kāma-sukha-leśa-lavāya dīnā
lobhābhibhūta-manaso’kuśalāni śaśvat

Due to misfortune, the senses of those who are bereft of intelligence turn away from topics concerning You, which destroy all inauspiciousness. The minds of such wretches are absorbed in greed and they constantly engage in acts of sense-enjoyment which give momentary happiness. (Śrīmad Bhāgavatam 3.9.7)

(Śrīla Bhaktivinoda Ṭhākura)
tomāra prasaṅga sarva, aśubha karaye kharva
durdaiva prabhāve mora mana
kāma-sukha-leśa āśe, lobha akuśalāyāse
se prasaṅge nā kaila yatane

All topics about You eliminate inauspiciousness, yet my misfortune is that my mind is influenced by the ephemeral happiness of lust and it is greedy to engage in impiety, and makes no endeavour towards those topics.

TEXT 6

The Bhāgavata states:

bhakti-yogena manasi samyak praṇihite’male
apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam
yayā sammohito jīva ātmānaṁ tri-guṇātmakam
paro’pi manute’narthaṁ tat-kṛtaṁ cābhipadyate
anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje

He engaged his mind perfectly by connecting it to pure bhakti and saw the Supreme Person with His external potency, which was under His control. In spite of his being superior to the three modes, the jīva is bewildered by this māyā, and considers himself to be a product of them and thus undergoes the reactions of his anarthas. These anarthas can only be removed by direct bhakti-yoga to Adhokṣaja, He who transcends the mundane senses. (Śrīmad Bhāgavatam 1.7.4-6)

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇa kṛṣṇa-māyā jīva ei tina tattva
māyā-mohe māyā-baddha jīvera anartha
cit-kaṇa jīvera kṛṣṇa-bhakti-yoga-bale
anartha vinaṣṭa haya kṛṣṇa-prema-phale
ei tattva nāma samādhite pāila vyāsa
bhāgavate bhakti-yoga karila prakāśa

Kṛṣṇa, Kṛṣṇa’s māyā, and the jīva – these are three tattvas. The anarthas of the jīva leads to him being bewildered and bound by māyā. Through the power of bhakti-yoga, the anarthas of the jīva, who possesses finite consciousness, are destroyed and the result is kṛṣṇa-prema. This truth was attained by Vyāsa through his nāma-samādhi (absorption in the Holy Name) and he then revealed bhakti-yoga in the Bhāgavatam.

TEXT 7

The four kinds of misfortune, or anarthas that are superimposed, as explained in the Āmnāya–sūtra:

māyā-mugdhasya jīvasya jñeyo’narthaś catur-vidhaḥ
hṛd-daurbalyaṁ cāparādho’sat-tṛṣṇā tattva-vibhramaḥ

A jīva who is bewildered by māya is understood to possess four kinds of anarthas – weakness of heart, offences, thirst for temporary things, and philosophical misconceptions.

(Śrīla Bhaktivinoda Ṭhākura)
māyā-mugdha jīvera anartha catuṣṭaya
asat-tṛṣṇā hṛdaya-daurbalya viṣa-maya
aparādha svarūpa-vibhrama ei cāri
yāhāte saṁsāra baddha vipatti vistāri

The jīva who bewildered by māyā is has four anarthas – thirst for temporary things, weakness of heart (which is extremely poisonous), offences and misconceptions concerning his inherent nature. By these four anarthas, he becomes bound in saṁsāra and his obstacles increase.

TEXT 8

The four kinds of misconceptions concerning one’s inherent nature (svarūpa-bhrama) or philosophical misconceptions (tattva-bhrama) are explained in the Āmnāya–sūtra:

sva-tattve para-tattve ca sādhya-sādhana-tattvayoḥ
virodhi-viṣaye caiva tattva-bhramaś catur-vidhaḥ

There are four kinds of philosophical misconceptions – misconceptions concerning one’s own inherent identity (sva-tattva-bhrama), misconceptions concerning the Supreme Truth (para-tattva-bhrama), misconceptions concerning the process and the goal (sadhya-sādhana tattva-bhrama), and misconceptions concerning those things which are contrary to the philosophy (virodhi-viṣaya).

(Śrīla Bhaktivinoda Ṭhākura)
tattva-bhrama catuṣṭaya baṛa-i viṣama
svīya-tattve bhrama āra kṛṣṇa-tattve bhrama
sādhya-sādhanete bhrama virodhī viṣaye
cāri-vidha tattva-bhrama baddha-jīva-caye

These four kinds of philosophical misconceptions are extremely dangerous – misconceptions concerning one’s own inherent identity, misconceptions concerning kṛṣṇa-tattva, misconceptions concerning the process and the goal, and misconceptions concerning those things which are contrary to the philosophy. These four kinds of philosophical misconceptions are found within all bound jīvas.

TEXT 9

The four kinds of thirst for temporary things (asat-tṛṣṇa) are also explained in the Āmnāya–sūtra:

aihikeṣv-aiṣaṇā pāra-trikeṣu caiṣaṇā’śubhā
bhūti-vāñchā mumukṣā ca hy asat-tṛṣṇāś catur-vidhāḥ

Inauspicious desires for the temporary things of this world (aihika-tṛṣṇa), for those things of the next world (pāratrika-tṛṣṇa), desires for mystic powers (bhūti-vāñchā-tṛṣṇa) and liberation (mumukṣā–tṛṣṇa) are the four kinds of thirst for temporary things.

(Śrīla Bhaktivinoda Ṭhākura)
pāratrika aihika eṣaṇā bhūti-kāma
mukti-kāma ei cāri asat-tṛṣṇā nāma

Desires for those things of the next world, for those things of this world, desire for mystic perfection and the desire for liberation – these are the four types of thirst for temporary things.

TEXT 10

The four kinds of offences (aparādha) are explained in the Āmnāya–sūtra:

kṛṣṇa-nāma-svarūpeṣu tadīya-cit-kaṇeṣu ca
jñeyā budha-gaṇair nityam aparādhāś catur-vidhāḥ

Offences to Kṛṣṇa’s Name, to His forms and nature, to His devotees and to the living entities who are His sparks of consciousness – those who are wise always know these to be the four kinds of offences.

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇa-nāme svarūpe o bhakte anya nare
bhrama haite aparādha catuṣṭaya smare

Offences to Kṛṣṇa’s Name, to His form and nature, to the devotees and to others – these are the four kinds of offences that stem from philosophical misconceptions.

TEXT 11

The four kinds of weakness of heart (hṛdaya-daurbalya) are given in the Āmnāya–sūtra as follows:

tucchāsaktiḥ kuṭināṭī mātsaryaṁ sva-pratiṣṭhatā
hṛd-daurbalyaṁ budhaiḥ śaśvaj jñeyaṁ kila catur-vidham

Attachments to insignificant things, politicking, envy, and the desire for personal prestige – the wise know these to be the four kinds of weakness of heart.

(Śrīla Bhaktivinoda Thakura)
kṛṣṇetara viṣaye āsakti kuṭi-nāṭī
para-droha pratiṣṭhāśā eita’ cāri-ṭī
hṛdaya-daurbalya śāstre nirdharila
chaya-ripu chaya ūrmi ihāte janmila
yata dina e saba anartha nāhi chāḍe
tata dina bhakti latā kabhu nāhi bāḍe

Attachment to things that have no connection with Kṛṣṇa, politicking, envy towards others, and desiring prestige – these are the four kinds of weakness of heart, as determined by the śāstra. The six enemies and six waves are born from this weakness. * For as long as one does reject all these anarthas, the bhakti-latā will not grow.

* Translator’s Note: The six enemies (chaya-ripu) are lust, anger, greed, bewilderment, intoxication and envy. The six waves (chaya-ūrmi) are hunger, thirst, lamentation, bewilderment, old age and death.

TEXT 12

All anarthas are destroyed by nāma-saṅkīrtana, as is mentioned in the Bhāgavata:

āpannaḥ saṁsṛtiṁ ghorāṁ yan-nāma vivaśo gṛṇan
tataḥ sadyo vimucyeta yad bibheti svayaṁ bhayam

Those who are entangled in the terrible world of birth and death can at once be delivered by chanting, even unconsciously, the Holy Name which is feared by dear itself. (Śrīmad Bhāgavatam 1.1.14)

(Śrīla Bhaktivinoda Ṭhākura)
ei ghora saṁsāre paṛi kṛṣṇa-nāma laya
sadya mukta haya āra bhaya pāya bhaya

Descending into this fierce world of saṁsāra, one who chants kṛṣṇa-nāma is soon liberated and fear itself becomes fearful.

TEXT 13

The Bhāgavata states:

bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo’smrtiḥ
tan-māyayāto budha ābhajet tam
bhaktyaikayeśa-guru-devatātmā

Fear arises when one becomes absorbed in secondary interests. When one turns away from the Lord and forgets Him, one becomes covered by māyā and misidentifies with the material body. Therefore, a wise person, whose guru is his worshippable deity and as dear as one’s own ātmā, should fully serve the Lord, with exclusive bhakti. (Śrīmad Bhāgavatam 11.2.37)

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇa chāḍi jīva kaila anyābhiniveṣa
tāi tāra viparyaya smṛti āra kleśa
sad-guru āśraya kari kṛṣṇa-kṛpā āśe
ananya bhajana kare yāya kṛṣṇa-pāśe

The jīva abandons Kṛṣṇa and becomes absorbed in other interests. thus, his memory becomes agitated and he suffers. Taking refuge in a genuine guru, he hope for Kṛṣṇa’s mercy and engages in ananya-bhajana (exclusive worship) and becomes closer to Kṛṣṇa.

TEXT 14

The symptoms of bhakti-yoga are given in the Bhāgavata:

tac chraddadhānā munayo jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā

Those sages possessing śraddhā perceive the Supreme Self within the self through bhakti along with knowledge and detachment, as learned through the Vedas. (Śrīmad Bhāgavatam 1.2.12)

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam

Engaging in bhakti-yoga to the Supreme Lord Vāsudeva, soon produces causeless knowledge and detachment. (Śrīmad Bhāgavatam 1.2.7)

(Śrīla Bhaktivinoda Ṭhākura)
śraddhā kari nāma bhaje sādhu-kṛpā pāṣā
itare virāga nitya svarūpa bujhiyā
ihāke-i bali bhakti-yoga anuttama
bhakti-yoge sarva-siddhi yadi dhare krama

Those who attain the mercy of a sādhu and worship the Holy Name with faith become detached and understand their eternal nature. This is known as the greatest type of bhakti-yoga and if one follows this, they can attain all perfections.

TEXT 15

On must do whatever is favorable for bhakti-yoga. Thus the Bhāgavata states:

etāvad eva jijñāsyaṁ tattva-jijñāsunātmanaḥ
anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā

That person who is inquisitive about the supreme truth of the self inquires in all circumstances through direct and indirect means of deliberation about that object concerning the Supreme Consciousness. (Śrīmad Bhāgavatam 2.9.36)

(Śrīla Bhaktivinoda Ṭhākura)
anartha-nāśera yatna dui ta prakāra
anvaya-mukhete vyatireka mukhe āra
anvaya-mukhete vidhi bhajana viṣaye
vyatireka mukhete niṣedha nānāśraye

Endeavours in destroying anarthas occurs in two ways – through the direct method and through the indirect method. In the direct method, one engages in bhajana by following regulations. In the indirect method, one avoids those shelters that are prohibited.

TEXT 16

The three types of anarthas, namely weakness of heart, the thirst for temporary things, and offences must be checked through the indirect method. They are all described in Upadeśāmṛta:

vāco vegaṁ manasaḥ krodha-vegaṁ
jihvā-vegam udaropastha-vegam
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

A self-controlled person who can overcome the impulses of speech, the mind, anger, the tongue, belly and genitals is qualified to instruct the whole world. (Upadeśāmṛta 1)

(Śrīla Bhaktivinoda Ṭhākura)
vākya vega mano-vega krodha jihvā-vega
udara upastha-vega bhajana udvega
bahu-yatne nitya saba karibe damana
nirjane karibe rādhā-kṛṣṇera bhajana

One’s bhajana is disturbed by the urge to speak, mental urges, anger, the tongue, the urges of the belly, and the urge of the genitals. One must make great endeavours to quell all these urges and should do solitary bhajana of Rādhā-Kṛṣṇa.

TEXT 17
atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ
jana-saṅgaś ca laulyaṁ ca ṣaḍbhir bhaktir vinaśyati

Eating too much or collecting more than necessary, performing extraneous endeavours that are against devotional service, speaking about mundane subject matters, neglecting the injunctions of the scriptures or blindly following scriptural injunctions, associating with mundane people and mental restlessness – these six things destroy devotional service. (Upadeśāmṛta 2)

(Śrīla Bhaktivinoda Ṭhākura)
atyāhāra prayāsa prajalpa jana-saṅga
niyama-āgraha laulye haya bhakti-bhaṅga

Bhakti is broken due to overeating, over-endeavouring, useless talk, bad association, over-adherence to regulations, and mental restlessness.

TEXT 18
dadāti pratigṛhṇāti guhyam ākhyāti pṛcchati
bhuṅkte bhojayate caiva ṣaḍ-vidhaṁ prīti-lakṣaṇam

Offering gifts and accepting gifts, revealing one’s mind in confidence and inquiring confidentially, accepting prasāda and offering prasāda – these are the six symptoms of love shared by devotees. (Upadeśāmṛta 4)

(Śrīla Bhaktivinoda Ṭhākura)
ādāna pradāna prīte gūḍha ālāpana
āhāra bhojana chaya saṅgera lakṣaṇa
sādhura sahita saṅge bhakti-vṛddhi haya
abhakta asat-saṅge bhakti haya kṣaya

Giving gifts and receiving gifts, speaking and inquiring confidentially, accepting food and offering food – these are the six symptoms of association. By associating with a sādhu in this way, bhakti increases. Yet, by associating with non-devotees, one’s bhakti will be ruined.

TEXT 19

Śrīman Mahāprabhu has said:

niṣkiñcanaṣya bhagavad-bhajanonmukhasya
pāraṁ paraṁ jigamiṣor bhava-sāgarasya
sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca
hā hanta hanta viṣa-bhakṣaṇato’py asādhu

O Alas! Alas! For one who has renounced mundane things and has turned to bhagavad-bhajana, desiring to cross the ocean of material existence, associating with materialists and women is worse than drinking poison. (Caitanya Candrodaya Nāṭaka 8.23)

(Śrīla Bhaktivinoda Ṭhākura)
niṣkiñcana bhajana unmukha yei jana
bhava-sindhu uttīrṇa haite yāṅra mana
viṣayī milana āra yoṣit sammilana
viṣa-pānāpekṣā tāṅra viruddha ghaṭana

For that person who has turned to sincere and pure bhajana and has resolved to cross the material ocean, meeting with materialists and socialising with women is a worse situation than drinking poison.

TEXT 20

One must avoid criticising sādhus. The Upadeśāmṛta says:

dṛṣṭaiḥ svabhāva-janitair vapuṣaś ca doṣair
na prākṛtatvam iha bhakta-janasya paśyet
gaṅgāmbhasāṁ na khalu budbuda-phena-paṅkair
brahma-dravatvam apagacchati nīra-dharmaiḥ

Devotees in this world should not be seen from a material perspective. Any imperfections found in their natures or their appearance should be overlooked for such faults are like the foam, bubbles and mud in the water of the Gaṅgā. Such things appear due to the nature of water, but the divine nature of the Ganges is never diminished. (Upadeśāmṛta 6)

(Śrīla Bhaktivinoda Ṭhākura)
svabhāva-janita āra vapu-doṣe kṣaṇe
anādara nāhi kara śuddha-bhakta-jane
paṅkīya jalīya doṣe kabhu gaṅgā-jale
cinmayatva lopa nahe sarva-śāstra bale
aprākṛta bhakta-jana pāpa nāhi kare
avaśiṣṭa-pāpa yāya kichu dina pare

One should not disrespect a pure devotee when one perceives faults in their personality and body. It is like the mud in the waters of the Gaṅgā, yet all the śāstras state that it is spiritual and should not be neglected. A devotee who is transcendental does not engage in pāpa, and any remaining papa will vanish after some time.

TEXT 21

One must reject the desire for prestige, deceit, and wickedness. It says in Manaḥ-śikṣā:

pratiṣṭhāśā dhṛṣṭā śvapaca-ramaṇī me hṛdi naṭet
kathaṁ sādhu premā spṛśati śucir etan nanu manaḥ
sadā tvaṁ sevasva prabhu-dayita-sāmantam atulaṁ
yathā tvāṁ niṣkāśya tvaritam iha taṁ veśayati saḥ

O mind! How can the highest and purest prema ever touch my heart while the desire for prestige dances there like a shameless dog-eating outcaste-woman? You must constantly serve those unparalleled generals of the army of the Lord who are most dear to Him. They can quickly expel that woman and allow prema to enter the heart. (Manaḥ-śikṣā 7)

TEXT 22
are cetaḥ prodyat-kapaṭa-kuṭināṭī-bhara-khara-
kṣaran-mūtre snātvā dahasi katham ātmānam api mām
sadā tvaṁ gāndharvā-giridhara-pada-prema-vilasat-
sudhāmbhodhau snātvā tvam api nitarāṁ māṁ ca sukhaya

O mind, why are you bathing in the caustic urine of the great donkey of full-blown deceit and hypocrisy? By doing so, you are burning both you and me! Instead, you should constantly bathe in the ambrosial ocean of prema emanating from the feet of Gāndharvā-Giridhārī which will thoroughly delight both of us. (Manaḥ-śikṣā 6)

(Śrīla Bhaktivinoda Ṭhākura)
pratiṣṭhāśā kuṭi-nāṭī yatne kara dūra
tāhā haile nāme ruci pāibe pracūra

One must endeavour to keep the desire for fame and fault-finding far away. Then one will attain nāma-ruci (a taste for the Name) very quickly.

TEXT 23

One must totally abandon nāma-aparādha. It is said in the Padma Purāṇa:

satāṁ ninda-namnaḥ param aparādham vitanute
yataḥ khyātiṁ yātaṁ katham u sahate tad vigarhām
śivasya śrī visnor ya iha guṇa nāmādi sakalam
dhiyā bhinnaṁ paśyet sa khalu hari-nāmāhitakaraḥ
guror avajñā śruti-śāstra-nindanaṁ tathārthavādo hari nāmni kalpanam
nāmno balād yasya hi pāpa-buddhi na vidyate yasya yamair hi śuddhiḥ
dharma-vrata-tyaga-hutādi-sarva-subha-kriyā sāmyam api pramādaḥ
aśraddadhāne vimukhe’py aśṛṇvati yas copadeṣaḥ śiva-nāmāparādhaḥ
śrute’pi nāma-māhātmye yah prīti rahito naraḥ
ahaṁ mamādi paramo nāmni so’py aparādha-kṛt

To blaspheme devotees is the greatest offence to the Holy Name. Because they propagate the glories of the Name, He cannot tolerate such abuse. One is an offender to hari-nāma if he perceives the qualities, names etc. of Śiva and other Demigods to be independent of Śrī Viṣṇu, if he neglects the instructions of the guru, if he offends the śruti-śāstra, or if he gives a false interpretations to hari-nāma or considers Him to be imaginary. By sinning on the strength of the Name, one cannot be purified even by following various rules and regulations. Considering religious deeds, observances, renunciation, sacrifices and all other auspicious activities to be equal to chanting, as well as inattention to the Name and instructing those who have no faith and no interest to hear are offences to the most auspicious Holy Name. Those persons who have even heard the glories of the Name but are still devoid of divine love because of maintaining a sense of ‘I and mine’ make offences to the Supreme Name. (Padma Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
sādhu anādara āra anye īśa jñāna
guruke avajñā nāma-śāstre apamāna
nāme artha-vāda nāma-bale pāpāndhatā
anya śubha-karme saha nāmera samatā
śraddhā-hīne nāma-dāna jaḍāsakti-krame
māhātmya jāniyā nāme śraddhā nahe bhrame
ei daśa aparādha yatne parihari
hari-nāme kara bhāi bhajane cāturī

Disrespect towards sādhus, considering others to be the Supreme, neglecting the guru, to offending those śāstras that describe the Holy Name, considering the glories of the Name as imaginary or an exaggeration, to become blind by pāpa on the strength of chanting the Name, to consider other pious deeds to be equal to the Name, giving the Name to people who lack śraddhā, remaining attached to material things, and not having śraddhā in the Name even though one knowing its glories – O brother, by endeavouring to giving up these ten offences to hari–nāma, you will become expert in bhajana.

TEXT 24

One must abandon up false renunciation. The Bhakti-rasāmṛta-sindhu states:

prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate

When persons eager to achieve liberation renounce things that are related to the Supreme, though they are material, this is called incomplete renunciation. (Bhakti-rasāmṛta-sindhu 1.2.126)

(Śrīla Bhaktivinoda Ṭhākura)
prāpañcika-jñāne bhakti-sambandha-viṣaya
mumukṣu-janera tyāga phalgu nāma haya

When one who desires liberation rejects something material which can be connected to bhakti, then that is called ‘useless renunciation.

TEXT 25

Those jīvas who are qualified to accept the Holy Name should reject the eligibility for karma. The Bhāgavata states:

devarṣi-bhūtāpta-nṝṇāṁ pitṝṇāṁ
nāyaṁ kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam

One who gives up all duties and has taken full shelter of Mukunda, who is the shelter of all, is never indebted to, or a servant of the demigods, sages, humans or forefathers. (Śrīmad Bhāgavatam 11.5.41)

(Śrīla Bhaktivinoda Ṭhākura)
ekānta haiyā nāme ye laya śaraṇa
devādira ṛṇa tāra nahe kadācana

One who has taken exclusive shelter in the Name, no longer remains in the debt to the Devas etc.

TEXT 26

One should reject over-attachment to regulations by understanding the purpose of such regulations. Thus it is said:

smartavyaḥ satataṁ viṣṇur vismartavyo na jātucit
sarva-vidhi-niṣedhāḥ syur etayor eva kiṅkarāḥ

Viṣṇu should always be remembered and never be forgotten at any time. All rules and regulations mentioned in the śāstra should be subservient to these two principles. (Padma Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
yāhe kṛṣṇa-smṛti haya tāi vidhi jāni
kṛṣṇa-vismāraka kārya niṣedha bali māni

I know that all rules are there to remember Kṛṣṇa, and all prohibitions are there in order that one will not forget Kṛṣṇa.

TEXT 27

One need not endeavour for karma, jñāna, prayaścitta (atonement) etc. In the Padma Purāṇa it says:

harer apy aparādhān yaḥ kuryād dvipada-pāṁsavaḥ
nāmāśrayaḥ kadācit syāt taraty eva sa nāmataḥ
nāmno’pi sarva-suhṛdo hy aparādhāt pataty adhaḥ
nāmāparādha-yuktānāṁ nāmāny eva haranty agham
aviśrānta-prayuktāni tāny evārtha-karāṇi ca

The two-legged animal who makes offences to Hari is freed by taking shelter of the Holy Name. However, even though the Name is the best friend of everyone, by making offences to the Name, one falls down. For those who commit offences to the Holy Name, if it is chanted constantly, the Name itself will take effect and destroy any anomalies. (Padma Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇera śrī-mūrti prati aparādha kari
nāmāśraye sei aparādhe yāya tari
nāma aparādha yata nāme haya kṣaya
aviśrānta nāma laile sarva-siddhi haya

If one makes an offence to the Deity of Kṛṣṇa’s, one can be delivered from that offence by taking shelter of the Name. Offences to the Name are destroyed by taking shelter of the Name. All perfection arises by constant chanting of the Holy Name.

TEXT 28

One must endeavour to follow the direct method to attain one’s spiritual identity. First, one should cultivate knowledge of Kṛṣṇa. It is said in the Catuḥ–ślokī of the Bhāgavata:

aham evāsam evāgre nānyad yat sad-asat param
paścād ahaṁ yad etac ca yo’vaśiṣyeta so’smy aham

I alone existed before the universal creation and I am superior to the gross and subtle plane. I am what you perceive at present, and I alone exist after the universal annihilation. (Śrīmad Bhāgavatam 2.9.32)

(Śrīla Bhaktivinoda Ṭhākura)
cid-ghana svarūpa kṛṣṇa nitya sanātana
kṛṣṇa-śakti pariṇati anya saṅghaṭana
sakalera avaśeṣe kṛṣṇa cid-bhāskara
avicintya bhedābheda tattva kṛṣṇetara

Kṛṣṇa form is that of condensed consciousness, which is eternal and primeval. Everything else occurs due to a transformation of Kṛṣṇa’s potencies. Kṛṣṇa is the supremely conscious sun that continues to exist in all situations. That which is separate from Kṛṣṇa is inconceivably different and non-different from Him.

TEXT 29

Knowledge of the intrinsic nature of Lord’s potencies is also stated there:

ṛte’rthaṁ yat pratīyeta na pratīyeta cātmani
tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ

If that which appears to have some purpose, has no connection to Me, then you should understand this to be My māyā potency. It is like an appearance of light or darkness. (Śrīmad Bhāgavatam 2.9.33)

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇa-śakti māyā kṛṣṇa haite bhedābheda
cic-chakti svarūpāśritā cij-jyoti-sambheda
jaḍākāre māyā-śakti chāyā tamo-dharma
prapañca pratīti yāhe vinaśvara karma

Māyā is Kṛṣṇa’s potency and is simultaneously one and different from Kṛṣṇa. The cit-śakti takes shelter of His nature and is the transcendental effulgence emanating from Him. The form of matter stems from the māyā-śakti who is like a shadow and is of the nature of darkness and ignorance. It is established in the world consisting of the five gross elements, where all actions are temporary.

TEXT 30

Knowledge of the jīva’s intrinsic identity is also explained there:

yathā mahānti bhūtāni bhūteṣūccāvaceṣv anu
praviṣṭāny apraviṣṭāni tathā teṣu na teṣv aham

Just as the material elements enter into the forms of the living beings, both high and low, similarly, I also exist within all created things, yet simultaneously I am outside of everything. (Śrīmad Bhāgavatam 2.9.34)

(Śrīla Bhaktivinoda Ṭhākura)
mahā-bhūta uccāvaca bhūte avasthita
haiyāo pūrṇa-rūpe mahā-bhūte sthita
sei-rūpa cid-aṁśa jīve kṛṣṇāṁśa vyāpita
haiyāo pūrṇa kṛṣṇa svarūpāvasthita

The material elements are present in the living entities, both high and low, yet those elements remain in their complete form. Similarly, although an expansion of Kṛṣṇa (Paramātmā), who is a manifestation of His knowledge-potency (cit), pervades the jīvas, Kṛṣṇa remains unchanged in His original intrinsic nature.

TEXT 31

The Padma Purāṇa gives knowledge of Kṛṣṇa’s Name.

nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto bhinnatvān nāma-nāminoḥ

Kṛṣṇa is a touchstone. It is the form of conscious rasa. It is complete, pure, and eternally liberated. The Name and the Named are non-different. (Padma Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
hari-nāma cintāmaṇi cid-rasa-svarūpa
pūrṇa jaḍātīta nitya kṛṣṇa nija-rūpa

The touchstone of hari-nāma is comprised of divine rasa. It is complete, beyond matter, and eternal. It is Kṛṣṇa’s own form.

TEXT 32

The Bhakti-rasāmṛta-sindhu states:

ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ

Thus, the Name etc. of Śrī Kṛṣṇa cannot be grasped by the mundane senses. They manifest themselves upon the tongue and other senses when they are eager to engage in His service. (Bhakti-rasāmṛta-sindhu, 1.2.234)

(Śrīla Bhaktivinoda Ṭhākura)
nāma rūpa guṇa līlā indriya-grāhya naya
sevā-mukhe kṛpā kari indriye udaya

Kṛṣṇa’s name, form, qualities and pastimes cannot be comprehended by mundane senses. They mercifully manifest to the senses of one who is inclined to serve.

TEXT 33

One should endeavour to engage in the direct method by cultivating the eligibility to chant the Holy Name. The Bhāgavata states:

sve sve’dhikāre yā niṣṭhā sā guṇaḥ parikīrtitaḥ
viparyayas tu doṣaḥ syād ubhayor eṣa niścayaḥ

Steadiness in one’s own eligibility is stated to be a great quality. The opposite is a fault. This is how both are ascertained. (Śrīmad Bhāgavatam 11.21.2)

(Śrīla Bhaktivinoda Ṭhākura)
adhikāra susammata kārye haya guṇa
viparīta-kārye doṣa bujhibe nipuṇa

Those persons who are authorities accept that engaging in activities according to one’s eligibility is a great quality. It is understood by experts to be a fault to engage in the opposite activity.

TEXT 34

The eligibility for chanting is explained in the Bhāgavata:

jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu
veda duḥkhātmakān kāmān parityāge’py anīśvaraḥ
tato bhajeta māṁ prītaḥ śraddhālur dṛḍha-niścayaḥ
juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan

One whose śraddhā has awakened in narrations about Me, who is disinterested in all mundane activities, knows that all material desires are full of misery, yet he is unable to abandon them. Still, he should continue to worship Me with love being full of śraddhā, and resolute conviction, he will engage in those desires which only lead to suffering, and at the same time, he will repent. (Śrīmad Bhāgavatam 11.20.27- 28)

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇa-kathā śraddhā-lābha tyaje karmāsakti
duḥkhātmaka-kāma-tyāge tabu nahe śakti
kāma sevā kare tāhā kariyā garhaṇa
sudṛḍha-bhajane kāme kare vidhvaṁsana
puṇyamaya kāma-mātra uddiṣṭa ethāya
pāpa-kāme śraddadhānera ādara nā haya

One who has achieved śraddhā in kṛṣna-kathā abandons attachment to karma. However, he does not have the strength to reject material desires which are the source of suffering. He continues serving those desires, while reproaching himself. Through strong determination in bhajana, those desires will be eliminated. The desires alluded to here are full of mundane piety. One who possesses śraddhā harbours no interest in fulfilling wicked desires.

TEXT 35

One should naturally endeavour to cultivate that which is favourable to bhajana, as stated in the Upadeśāmṛta:

utsāhān niścayād dhairyāt tat-tat-karma-pravartanāt
saṅga-tyāgāt sato vṛtteḥ ṣaḍbhir bhaktiḥ prasidhyati

Eagerness, confidence, forbearance, following the spiritual practices ordained by the scriptures, giving up the company of materialists and following in the footsteps of the pure sādhus – these six practices enhance devotion. (Upadeśāmṛta 3)

(Śrīla Bhaktivinoda Ṭhākura)
utsāha dṛḍhatā dhairya bhakti-kārye rati
saṅga-tyāga sādhu-vṛtti chaye kara mati

Enthusiasm, determination, patience, attachment for those activities connected to bhakti, rejecting bad association, and following proper conduct – one’s mind should be focused on these six things.

TEXT 36

One must certainly endeavour to attain true sadhu-saṅga. Thus, the Bhāgavata says:

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

Through the company of devotees, discussions concerning My heroic pastimes becomes like medicine to the heart and ears. By finding satisfaction in that, one quickly achieves the path of liberation and eventually faith, attraction and devotion arises. (Śrīmad Bhāgavatam 3.25.25)

(Śrīla Bhaktivinoda Ṭhākura)
sādhu-saṅge haya kṛṣṇa-kathā rasāyana
tāhe śraddhā rati bhakti krame uddīpana

The medicine of kṛṣṇa–kathā must be taken in the association of sādhus. From that, śraddhā, rati (affection) and bhakti are eventually awakened.

TEXT 37

The manner in which sat–saṅga should be accepted is mentioned in Upadeśāmṛta:

kṛṣṇeti yasya giri taṁ manasādriyeta
dīkṣāsti cet praṇatibhiś ca bhajantam īśam
śuśrūṣayā bhajana-vijñam ananyam anya-
nindādi-śūnya-hṛdam īpsita-saṅga-labdhyā

One should mentally offer respects to that person who chants the Holy Name of Kṛṣṇa. One should bow down unto that devotee who has accepted initiation and is engaged in worship of the Lord, and one should desire the association of those pure devotees who are advanced in bhajana and whose hearts are totally devoid of blasphemy to others and faithfully render service unto them. (Upadeśāmṛta 5)

(Śrīla Bhaktivinoda Ṭhākura)
akaitave kṛṣṇa-nāma yāra mukhe śuna
manete ādara tāre kara punaḥ punaḥ
bhakti-sampradāya labhi yei kṛṣṇa bhaje
ādara karaha paḍi tāra pada-raje
svīya para buddhi śūnya ananya bhajana
yāṅhāra tāṅhāra sevā kara anukṣaṇa

Hearing someone chanting kṛṣṇa-nāma without duplicity, one should mentally offer them respect, again and again. If they have accepted a devotional sampradāya and perform bhajana of Kṛṣṇa, then one should bow down respectfully and take the dust of their feet. If one meets someone who is devoid of the mentality of ‘us and them’ and is engaged in exclusive bhajana, they you should serve them at all times.

TEXT 38

On should chant the Name, maintaining one’s life along with the process of yukta-vairāgya (proper renunciation). It is mentioned in Bhakti-rasāmṛta-sindhu:

anāsaktasya viṣayān yathārham upayuṣjataḥ
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate

When one is unattached to material objects, yet accepts them in relation to Kṛṣṇa, this is known as yukta-vairāgya. (Bhakti-rasāmṛta-sindhu 1.2.125)

(Śrīla Bhaktivinoda Ṭhākura)
yathā-yogya viṣaya-bhoga anāsakta hañā
suyukta vairāgya bhakti sambandha kariyā

Enjoying the sense-objects as need be, devoid of any attachment, while remaining connected to bhakti, is the most appropriate type of renunciation (suyukta-vairāgya).

TEXT 39

In the Eleventh Chapter of the Seventh Canto it is said:

vṛttyā sva-bhāva-kṛtayā vartamānaḥ sva-karma-kṛt
hitvā sva-bhāva-jaṁ karma śanair nirguṇatām iyāt

If one engages in his profession according to his nature, then by gradually giving up his actions that are born from the modes of material nature, one eventually attains the stage of nirguṇa, beyond the modes. (Śrīmad Bhāgavatam 7.11.32)

(Śrīla Bhaktivinoda Ṭhākura)
svabhāva-vihita vṛtti kariyā āśraya
niṣpāpa jīvane kara kṛṣṇa-nāmāśraya

Take shelter in that occupation prescribed by one’s nature, lead a life devoid of pāpa, and take refuge in kṛṣṇa-nāma.

TEXT 40

The trick to do this is here:

prāṇa-vṛttyaiva santuṣyen munir naivendriya-priyaḥ
jñānaṁ yathā na naśyeta nāvakīryeta vāṅ-manaḥ

A muni should be satisfied simply with that which maintains his life and should certainly not gratify the senses. In this way, his knowledge is not ruined and hisspeech and mind are not agitated. (Śrīmad Bhāgavatam 11.7.39)

(Śrīla Bhaktivinoda Ṭhākura)
aprajalpe kara prāṇa-vṛtti aṅgīkāra
indriyera priya-vṛtti nā kara svīkāra
vāg-indriya mano-jñāna yāhe svāsthya pāya
e rūpa tāhāre yukta-vairāgya nā yāya

Do not gossip, and accept that which keeps you alive. Do not accept activities that pander to the senses, but only those that make one’s sense of speech and intellect healthy. In this way, that will not abandon yukta-vairāgya.

TEXT 41

One should especially be careful about one’s association. The Hari-bhakti-sudhodaya states:

yasya yat-saṅgatiḥ puṁso maṇivat syāt sa tad-guṇaḥ
sva-kula-rddhyai tato dhīmān sva-yūthāny eva saṁśrayet

Just as a crystal reflects the attributes of whatever is near to it, a person takes on the qualities of those he associates with. Thus, for the benefit of his own family, one who is wise should certainly take refuge in his own community. (Hari-bhakti-sudhodaya 8.51)

(Śrīla Bhaktivinoda Ṭhākura)
sva-yūthera maṅgala o anye rākhi dūra
yathā saṅga yathā phala pāibe pracura

Auspiciousness is attained amongst one’s own group and by keeping others at a distance. As much as one associates with them, one will attain results in abundance.

TEXT 42

One should carefully traverse the path of the mahājanas. The Bhakti-rasāmṛta-sindhu states:

sa mṛgyaḥ śreyasāṁ hetuḥ panthāḥ santāpa-varjitaḥ
anvāptaśramaṁ pūrve yena santaḥ pratasthire

One should find that path which is the most beneficial and is devoid of miseries, which was previously followed by saintly persons with ease. (Bhakti-rasāmṛta-sindhu 1.2.100)

śruti-smṛti-purāṇādi pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir utpātayaiva kalpate

Devotional service of the Lord that ignores the authorised Vedic literatures like the Upaniṣads, Purāṇas and the Pañcarātra is simply an unnecessary disturbance in society. (Bhakti-rasāmṛta-sindhu 1.2.101)

(Śrīla Bhaktivinoda Ṭhākura)
pūrva mahājana pathe cale anāyāse
nava-pathe utpāta āsiyā jīve nāśe

The simplest path is that traversed by the previous mahājanas. Any new path is a disturbance which will bring ruin to the jīva.

anartha nāśera yatna kabhu nāhi jāra
nāma-kṛpā nāhi pāya durdaiva tāhāra

One who does not endeavour to remove anarthas will not attain the mercy of the Name and will achieve misfortune.

nāma-kṛpā vinā koṭi-koṭi yatna kare
tāhāte anartha kabhu nāhi chāḍe tare

Without the mercy of the Name, one may make millions of attempts, yet those anarthas will never leave.

niṣkapaṭa yatne kāṅde nāmera caraṇe
dūra haya anartha tāhāra alpa dine

Making a sincere effort, if one weeps at the feet of the Holy Name, then anarthas will leave in a few days.

anartha chāḍiyā kara śravaṇa kīrtana
ekānta-bhāvete lao nāmera śaraṇa

Abandon anarthas and engage in hearing and chanting, and with exclusive bhāva, take shelter of the Name.

TEXT 43

This must be done with full endeavour. The Hari-bhakti-vilāsa says:

evam ekāntināṁ prāyaḥ kīrtanaṁ smaraṇaṁ prabhoḥ
kurvatāṁ parama-prītyā kṛtyam anyan na rocate
bhāvena kenacit preṣṭha-śrī-mūrter aṅghri-sevane
syād icchaiṣāṁ sva-mantreṇa sva-rasenaiva tad-vidhiḥ
vihiteṣv eva nityeṣu pravartante svayaṁ hi te

Those who are exclusive devotees engage in kīrtana and smaraṇa of the Lord, and doing so with great love, they have no taste for anything else. With bhāva, they serve the lotus feet of their dear-most Deity, according to their own desires, with their own mantra, and with their own rasa. Thus they follow rules and regulations accordingly. (Hari-bhakti-vilāsa 20.382-384)

sarva-tyāge’py aheyāyāḥ sarvānartha-bhuvaś ca te
kuryuḥ pratiṣṭhā-viṣṭhāyā yatnam asparśane varam

Even if one has renounced everything, it is most important to endeavour not to touch the stool of pratiṣṭhā (the desire for fame) for it is the source of all anarthas, (Hari-bhakti-vilāsa 20.370)

prabhāte cārdha-rātre ce madhyāhne diva-saṅkṣaye
kīrtayanti hariṁ ye vai na teṣām anya-sādhanam

One who engages in kīrtana of Hari in the morning, in the middle of night, at noon and at the end of the day, has no necessity of any other sādhana. (Hari-bhakti-vilāsa 20.379)

(Śrīla Bhaktivinoda Ṭhākura)
ekānta bhaktera mātra kīrtana smaraṇa
anya parve ruci nāhi haya pravartana
bhāvera sahita haya śrī-kṛṣṇa-sevana
svārasikī bhāva krame haya uddīpana
ekānta bhaktera kriyā mudrā rāgodita
tathāpi se saba nahe vidhi viparīta

Exclusive devotees only perform kīrtana and smaraṇa and have no taste to engage in anything else. They serve Śrī Kṛṣṇa with bhāva and eventually, svārasiki-bhāva (a mood according to their particular rasa) arises. The activities and symptoms of such an exclusive devotee arise from rāga (spontaneous divine love), yet none of them contravene the rules of śāstra.

sarva-tyāga karile-o chāḍā sukaṭhina
pratiṣṭhāśā-tyāge yatna pāibe pravīṇa

One may be able to renounce everything, but it is most difficult to renounce the desire for pratiṣṭhā. Thus, one must make great efforts to do so.

prabhāte gabhīra rātra madhyāhne sandhyāya
anartha chāḍiyā lao nāmera āśraya
ei rūpe kīrtana smaraṇa yei kare
kṛṣṇa kṛpā haya śīghra anāyāse tare

Abandon anarthas and take shelter of the Name in the morning, in the middle of the night, in the afternoon and at twilight. In this way, one who engages in kīrtana and smaraṇa attains the mercy of Kṛṣṇa and quickly crosses over the material nature effortlessly.

śraddhā kari sādhu-saṅge kṛṣṇa nāma laya
anartha sakala yāya niṣṭhā upajaya

With śraddhā and in the association of sādhus, chant kṛṣṇa-nāma. All anarthas will be removed and one will achieve determination.

TEXT 44
prātaḥ kāle nitya-līlā karibe cintana
cintite cintite bhāvera haibe sādhana

Meditate upon the morning pastimes. By constantly thinking about them, one will achieve bhāva during sādhana.

rādhāṁ snāta-vibhūṣitāṁ vrajapayāhūtāṁ sakhībhiḥ prage
tad-gehe vihitānna-pāka-racanāṁ kṛṣṇāvaśeṣāśanām
kṛṣṇaṁ buddham avāpta-dhenu-sadanaṁ nirvyūḍha-go-dohanaṁ
su-snātaṁ kṛta-bhojanaṁ sahacarais tāṁ cātha taṁ cāśraye

In the morning, having been bathed and decorated, Rādhā and Her friends are summoned by the queen of Vraja (Yaśodā). Having cooked in the home of Yaśodā, She eats whatever Kṛṣṇa has left. Waking up, Kṛṣṇa goes to the cow-shed and finishes milking the cows. Then after bathing, He takes His meal with His friends. I take refuge in Rādhā and Kṛṣṇa. (Govinda Līlāmṛta 2.1)

(Śrīla Bhaktivinoda Ṭhākura)
rādhā snāta vibhūṣita, śrī-yaśodā samāhūta
sakhī-saṅge tad gṛhe gamaṇa
tathā pāka viracana, śrī-kṛṣṇāvaśeṣāśana
madhye madhye duṅhāra milana
kṛṣṇa nidrā parihari, goṣṭhe go-dohana kari
snānāśana sahacara saṅge

Rādhā takes Her bath, gets dressed and is called for by Śrī Yaśodā. Accompanied by Her friends, She goes to her home and cooks various items and then partakes of Śrī Kṛṣṇa’s remnants. In between, They both meet. Kṛṣṇa awakes and goes to the cow-shed to milks the cows, then He takes bath and eats in the company of His friends.

ei līlā cintā kara, nāma-prema garagara
prāte bhakta-jana saṅge raṅge
ei līlā cinta āra, kara saṅkīrtana
acire pāibe tumi bhāva uddīpana

Meditate upon this līlā in the morning in the association of devotees, and with a faltering voice, chant the Holy Name with prema. Meditate upon this līlā and engage in saṅkīrtana. Very soon, bhāva will arise in you.

iti śrī-bhajana-rahasya dvitīya-yama-sādhanaṁ

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