Bhajana Rahasya

Chapter 3 – Tṛtīya-yāma-sādhana

 

Pūrvāhna-kālīya-bhajana – niṣṭhā-bhajana

(from six daṇḍas until two praharas: approximately 8.30 A.M. – 11.00 A.M.)


Text 1

The third verse of Śikṣāṣṭaka describes the qualification for nāma-saṅkīrtana and the process for chanting the holy name:

tṛṇād api sunīcena taror api sahiṣṇunā
amāninā mānadena kīrtanīya sadā hari

Thinking oneself to be even lower and more worthless than insignificant grass that has been trampled beneath everyone’s feet, being more tolerant than a tree, being prideless and offering respect to everyone according to their respective positions, one should continuously chant the holy name of Śrī Hari.

ye rūpe laile nāma prema upajaya
t
āra lakaa-śloka śuna, svarūpa-rāmarāya
uttama hañā āpanāke māne tṛṇādhama
dui prakāre sahiṣṇutā kare vka sama
vka yena kāṭileha kichu nā bolaya
śukāā maileha kāre pānī nā māgaya
yei ye māgaye, tāre deya āpana dhana
gharma-vṛṣṭi sahe, ānera karaye rakaa
uttama hañā vaiṣṇava ha’be nirabhimāna
jīve sammāna dibe jāni ‘kṛṣṇa’-adhiṣṭhāna


Text 2

The features of surrender (śaraṇāgati) are given in the Vaiṣṇava-tantra (Hari-bhakti-vilāsa (11.676)):

ānukūlyasya sakalpa prātikūlyasya varjanam
rakiyatīti viśvāso gopttve varaa tathā
ātma-nikepa-kārpaye a-vidhā śaraṇāgati

The six types of surrender are: (1) to accept that which is favourable to kṛṣṇa-bhakti; (2) to reject that which is unfavourable; (3) to have the strong faith “Bhagavān will protect me”; (4) to have dependence, thinking “Bhagavān will take care of me”; (5) to be fully self-surrendered (ātma-samarpaṇa); and (6) to be humble.

bhakti-anukūla yāhā tāhāi svīkāra
bhakti-pratikūla saba kari parihāra
kṛṣṇa vai rakṣā-kartā āra keha nāi
kṛṣṇa se pālana more karibena bhāi
āmi āmāra yata kichu kṛṣṇe nivedana
nikapaa dainye kari jīvana-yāpana


Text 3

One must first give up the false identification with this material body (deha-abhimāna). The Mukunda-mālā (37) states:

ida śarīra śata-sandhi-jarjara
pataty avaśya pariṇāma-peśalam
kim auadha pcchasi mūḍha durmate
nirāmaya kṛṣṇa-rasāyana piba

This frail body, which is made of five elements and connected by hundreds of joints, is certain to decline. Consequently, the body will be burnt to ashes or will become food for worms and transformed into excrement. O foolish and wicked mind, you have decorated such a disgusting body with a senseless attachment. The elixir of śrī-kṛṣṇa-nāma is the only powerful medicine to cure this disease of material existence. You should constantly drink it by incessantly chanting Kṛṣṇa’s holy name.

śata sandhi-jara-jara, tava ei kalevara,
patana haibe eka-dina
bhasma, kmi, viṣṭhā ha’be, sakalera ghṛṇya tabe,
ihāte mamatā arvācīna
ore mana, śuna mora e satya-vacana,
e rogera mahauadhi, kṛṣṇa-nāma niravadhi,
nirāmaya kṛṣṇa-rasāyana


Text 4

One should be tolerant like a tree and compassionate to all jīvas. In Śrīmad-Bhāgavatam (3.9.12) Śrī Brahmā says:

nātiprasīdati tathopacitopacārair
ārādhita sura-gaair hdi baddha-kāmai
yat sarva-bhūta-dayayāsad-alabhyayaiko
nānā-janev avahita suhd antar-ātmā

O Bhagavān, You are situated in the hearts of all living entities as the supremely benevolent Supersoul. Because of Your compassionate nature, You always remain pleasing to everyone, but You cannot be attained by the non-devotees.

bahu upacārārpae, pūji’ kāmī deva-gae,
prasannatā nā la’bhe tomāra
sarva-bhūte dayā kari’, bhaje akhilātmā hari,
tāre kpā tomāra apāra


Text 5

The glory of the virtue of giving respect to devotees is described in the Mukunda-mālā (35):

śṛṇvan sato bhagavato gua-kīrtanāni
dehe na yasya pulakodgama-roma-rāji
notpadyate nayanayor vimalāmbu-mālā
dhik tasya jīvitam aho puruṣādhamasya

If upon hearing the kīrtana of Hari’s name, form, qualities and pastimes from the mouths of guru and Vaiṣṇavas, one’s bodily hairs do not stand erect in ecstasy, his heart does not melt, and tears do not flow from his eyes, alas! the life of such a wretched person is condemned.

sādhu-mukhe yei jana, kṛṣṇa-nāma-gua-gaa,
śuniyā nā haila pulakita
nayane vimala jala, nā vahila anargala,
se vā kena rahila jīvita


Text 6

Knowledge of Kṛṣṇa’s glories is described in the Mukunda-mālā (43):

kṛṣṇo rakati no jagat-traya-guru kṛṣṇo hi viśvambhara
kṛṣṇād eva samutthita jagad ida kṛṣṇe laya gacchati
kṛṣṇe tiṣṭhati viśvam etad akhila kṛṣṇasya dāsā vaya
kṛṣṇenākhila sad-gatir-vitaritā kṛṣṇāya tasmai nama

Śrī Kṛṣṇa, the guru of the three worlds, protects us. Viśvambhara Kṛṣṇa maintains the entire universe in all ways. This world is manifested by Kṛṣṇa – that is, by His external potency (bahiraṅgaśakti) – and at the proper time (during pralaya) the entire creation again merges into Him. Kṛṣṇa pervades the entire world; the entire world is situated within Him. Śrī Kṛṣṇa manifests all wealth and opulence. We are all Kṛṣṇa’s eternal servants. I offer my respects unto this Śrī Kṛṣṇa.

jagad-guru kṛṣṇa sabe karena rakaa
kṛṣṇa viśvambhara viśva karena pālana
kṛṣṇa haite ei viśva hañāche udaya
avaśee ei viśva kṛṣṇe haya laya
kṛṣṇe viśva avasthita, jīva kṛṣṇadāsa
sad-gati-prad
ātā kṛṣṇe karaha viśvāsa
janama layecha k
ṛṣṇa-bhakti karibāre
k
ṛṣṇa-bhakti vinā saba mithyā e sasāre


Text 7

Great eagerness in kṛṣṇa-bhajana is described in the Mukundamālā (33):

kṛṣṇa tvadīya-pada-pakaja-pañjarāntam
adyaiva me viśatu mānasa-rāja-hasa
prāṇa-prayāṇa-samaye kapha-vāta-pittai
kaṇṭhāvarodhana-vidhau bhajana kutas te

O Kṛṣṇa, my request is that the swan of my mind be confined in the cage of Your lotus feet and dwell there in the ocean of rasa. At the time of death the throat will be choked up with mucus, air and bile. Under such conditions, how will it be possible to remember Your name?

vthā dina yāya more majiyā sasāre
e mānasa-rāja-hasa bhajuka tomāre
adyai tom
āra pāda-pakaja-pañjare
baddha ha’ye thākuka hasa rasera sāgare
e prāṇa prayāṇa-kāle kapha vāta pitta
karibeka kaṇṭharodha apraphulla citta
takhana jihvāya nā sphuribe tava nāma
samaya chāḍile kise ha’be siddhakāma


Text 8

The following six verses of the Yāmuna-stotra (which comprise Texts 8–13) illustrate the poet Yāmunācārya’s own humility:

na dharma-niṣṭho ’smi na cātma-vedī
na bhaktimāṁs tvac-caraṇāravinde
akiñcano ’nanya-gati śaraya
tvat-pāda-mūla śaraa prapadye

I am not devoted to dharma, nor do I have any knowledge of the soul, and my heart has no devotion for Your lotus feet. O protector, being destitute, I take shelter of You. I have no shelter other than You. You have come as the saviour of the fallen to deliver such a wretched fallen soul as me. I am Your eternal servant and You are my eternal master.

hari he!
dharma-niṣṭhā nāhi mora, ātma-bodha vā sundara,
bhakti nāi tomāra carae
ataeva akiñcana, gati-hīna duṣṭa-jana,
rata sadā āpana-vañcane
patita-pāvana tumi, patita adhama āmi,
tumi mora eka-m
ātra gati
tava pāda-mūle painu, tomāra śaraa lainu,
āmi dāsa tumi nitya-pati


Text 9

na nindita karma tad asti loke
sahasraśo yan na mayā vyadhāyi
so ’ha vipākāvasare mukunda
krandāmi sampraty agatis tavāgre

O Prabhu! O Hari! There is no wicked or sinful activity I have not performed thousands and thousands of times, and I will suffer for them. O Mukunda, I see that besides You there is no other shelter. I am constantly crying, praying before You. If You so desire, punish me; for You are the ruler of this destitute body.

hena duṣṭa karma nāi, yāhā āmi kari nāi,
sahasra-sahasra bāra hari
sei saba karma-phala, peye avasara bala,
āmāya piśiche yantropari
gati nāhi dekhi āra, kāndi hari ānivāra,
tomāra agrete ebe āmi
yā’ tomāra haya mane, daṇḍa deha akiñcane,
tumi mora daṇḍa-dhara svāmī


Text 10

nimajjato ’nanta bhavāravāntaś
cirāya me kūlam ivāsi labdha
tvayāpi labdha bhagavann idānīm
anuttama pātram ida dayāyāḥ

O Ananta, since time immemorial I have been drowning in this unlimited ocean of material existence. The hope of one day attaining Your lotus feet is the shore of this ocean. Immersed in this material existence, I am tearfully praying to You with a distressed voice to please appear as guru and deliver me.

nija-karma-doa-phale, pai’ bhavārava jale,
hābu ubu khāi kata kāla
s
āṅtāri sāṅtāri yāi, sindhu anta nāhi pāi,
bhava-sindhu ananta viśāla
nimagna haiyā yabe, ḍākinu kātara rave,
keha more karaha uddhāra
sei kāle āile tumi, tava pada-kūla-bhūmi,
āśā
-bīja haila āmāra
tumi hari dayāmaya, pāile more suniścaya,
sarvottama bhājana dayāra


Text 11

bhavantam evānucaran nirantara
praśānta-niḥśea-mano-rathāntara
kadāham aikāntika-nitya-kikara
praharayiyāmi sanātha-jīvitam

All mental creations and desires are alleviated and the mind pacified by uninterrupted service to You. When will I be designated as Your eternal servant? When will I be radiant with joy, having obtained such a competent master as You?

āmi baa duṣṭamati, nā dekhiyā anya-gati,
tava pade la’yechi śaraa
jāniyāchi ebe nātha, tumi prabhu jagannātha,
āmi tava nitya parijana
sei dina kabe habe, aikāntika-bhāve yabe,
nitya-dāsya-bhāva pāba āmi
manorathāntara yata, niḥśea haibe svata,
sevāya tuiba ohe svāmi


Text 12

aparādha-sahasra-bhājanapatita bhīma-bhavāravodare
agati śaraṇāgata hare kpayā kevalam ātmasāt-kuru

O Hari, I am an offender, guilty of thousands of offences and therefore punishable. I am drowning in this fearsome ocean of material existence. Lost, I take shelter of Your lotus feet; please make me Your own. You have promised that You will definitely deliver anyone who has taken shelter of You. Please therefore deliver me also.

āmi aparādhī jana, sadā daṇḍya durlakaa,
sahasra-sahasra doe doṣī
bhīma bhavāravodare, patita viama-ghore,
gati-hīna gati-abhilāṣī
hare tava pada-dvaye, śaraa lainu bhaye,
kpā kari’ kara ātmasāt
tomāra pratijñā ei, śaraa laibe yei,
tumi tāre uddhāribe nātha


Text 13

na mṛṣā paramārtham eva me
śṛṇu vijñāpanam ekam agrata
yadi me na dayiyase tato
dayanīyas tava nātha durlabha

O Hari, I am submitting at Your lotus feet a petition in which there is not the slightest untruth. You may or may not be merciful to me, but my complete prayer, which is full of meaning, is that if You are not merciful to me, then it will be impossible for You to find a more suitable candidate for Your mercy in this entire material existence. Your name is Dayāmaya, “one who is full of mercy”. Therefore, if You do not make me the object of Your merciful sidelong glance, Your name will be disgraced.

agre eka nivedana, kari madhunisūdana,
ś
una kpā kariyā āmāya
nirarthaka kathā naya, nigūḍhārthamaya haya,
hdaya haite bāhirāya
ati apakṛṣṭa āmi, parama dayālu tumi,
more dayā tava adhikāra
ye yata patita haya, tava dayā tata tāya,
tāte āmi supātra dayāra
more yadi upekibe, dayā-pātra kothā pā’be,
dayāmaya nāmai tomāra


Text 14

Freedom from pride is described in the Yāmuna-stotra:

amaryāda kudraś cala matir asūyā-prasava-bhūḥ
kta-ghno durmānī smara-para-vaśo rakaa-para
nṛśasa pāpiṣṭha katham aham ito dukha-jaladher
apārād uttīras tava paricareya caraayo

I am disrespectful, vile, fickle-minded, full of envy, ungrateful, dependent on others, cruel and most sinful. In this condition, how can I cross this impassable ocean of material existence and attain the service of Your lotus feet?

ami ta’ cañcala-mati, amaryāda kudra ati,
asūyā prasava sadā mora
pāpiṣṭha kta-ghna mānī, nṛśasa vañcane jñānī,
kāma-vaśe thāki sadā ghora
e hena durjana ha’ye, e dukha-jaladhi va’ye,
calitechi sasāra-sāgare
kemane e bhavāmbudhi, pāra ha’ye niravadhi,
tava pada-sevā mile more


Text 15

Respect for devotees is described in the Yāmuna-stotra:

tava dāsya-sukhaika-sagināṁ
bhavanev astv api kīṭa-janma me
itarāvasatheu mā sma bhūd
api janma catur-mukhātmanā

O Bhagavān, if I take birth again due to my past activities, or by Your desire, please let it be in the home of a devotee, even if that birth is in the body of an insect. I have no desire to take birth in a household devoid of devotion to You, even if it has the opulence of Brahmā. O Puruṣottama, this is my earnest prayer unto You.

veda-vidhi-anusāre, karma kari’ e sasāre,
jīva puna puna janma pāya
pūrva-kta karma-phale, tomāra vā icchā-bale,
janma yadi labhi punarāya
tabe eka kathā mama, śuna he puruottama,
tava dāsa sagi-jana-ghare
kīṭa-janma yadi haya, tāhāte o dayāmaya,
rahiba he santuṣṭa antare
tava dāsa-saga-hīna, ye ghastha arvācīna,
t
ā’ra ghe caturmukha-bhūti
nā cāi kakhana hari, kara-dvaya yoa kari’,
kare tava kikara minati


Text 16

Humility that is full of self-surrender is described in the Yāmunastotra (52):

vapur-ādiu yo ’pi ko ’pi vā
guato ’sāni yathā-tathā-vidha
tad aya tava pāda-padmayor
aham adyaiva mayā samarpita

O Bhagavān, in this material existence there are the bodily distinctions of male and female, and according to the three modes of material nature (sattva, rajas and tamas) there are the divisions of the four varṇas and four āśramas. In this way humanity is unlimitedly variegated. O Prāṇeśvara, let me take birth in any kind of body or in any condition; it does not matter, because now I am completely surrendered unto Your lotus feet and there is nothing I consider mine.

strī-purua-deha-gata, vara-ādi-dharma yata,
tāte puna deha-gata bheda
sattva-rajas-tamo-gua, āśrayete bheda puna,
ei rūpa sahasra prabheda
ye kona śarīre thāki, ye avasthā gua rākhi,
se ahatā ebe tava pāya
sampilāma prāṇeśvara, mama bali’ atapara,
āra kichu nā rahila dāya


Text 17

An ideal example of sincere humility is given in Kṛṣṇa-karṇāmṛta (30):

nibaddha-mūrdhāñjalir ea yāce
nīrandhra-dainyonnati-mukta-kaṇṭham
dayā-nidhe deva bhavat kaṭāka
dākiya-leśena sakn niiñca

O Deva! O Ocean of Mercy! With folded hands raised to my head, I humbly offer this prayer to You: please, just once, shower me with Your merciful sidelong glance.

mastake añjali bāndhi’ ei duṣṭa-jana kāndi,
nikapaa dainya mukta-svare
phūkāri’, phūkāri’ kaya, ohe deva dayāmaya,
dākiya prakāśi’ antapare
kpā-dṛṣṭi ekabāra karaha siñcana
tave e-janera pr
āṇa haibe rakaa


Text 18

Kṛṣṇa-karṇāmṛta (29) states:

mayi prasāda madhurai kaṭākair
vaṁśī-ninādānucarair vidhehi
tvayi prasanne kim ihā parair nas
tvayy aprasanne kim ihā parair na

O Kṛṣṇa, kindly bestow Your mercy upon me through Your sweet sidelong glances, which are accompanied by the sound of Your flute. When You are pleased with me, there is no harm if others are not. But if You become displeased, even if others are pleased, what is the use?

madhura kaṭāka-vaṁśī-ninādera saha
āmāke prasāda kari’ tava pade laha
prasanna haile tumi anya-prasannatā
prayojana kivā mora, ei mora kathā
tava prasannatā vinā anyera prasāde
ki kārya āmāra bala kahinu avādhe
ei rūpa niṣṭhā saha karile kīrtana
acire haibe ruci, pābe prema-dhana
pūrvāhna-kālera līlā ei rūpa haya
nāmāśrāya-kāle cintā kara mahāśaya


Text 19

The mid-morning pastimes (pūrvāhna-līlā) are described in Govinda-līlāmṛta (5.1):

pūrvāhne dhenu-mitrair vipinam anusta goṣṭha-lokānuyāta
kṛṣṇa rādhāpti-lola tad abhisti-kte prāpta-tat-kuṇḍa-tīram
rādhāṁ cālokya kṛṣṇa kta-gha-gamanām āryayārkārcanāyai
diṣṭāṁ kṛṣṇa-pravttyai prahita-nija-sakhī vartma-netrāṁ smarāmi

I remember Śrī Kṛṣṇa, who in the forenoon goes to the forest with the cows and His sakhās. Śrī Nanda, Yaśodā and other Vrajavāsīs follow Him for some distance. Restless and hankering to meet with Śrī Rādhā, Kṛṣṇa arrives at the bank of Rādhā-kuṇḍa for Their rendezvous (abhisāra). I remember Śrī Rādhā, who after taking Kṛṣṇa’s darśana at Nanda-bhavana, returns to Her home. Jaṭilā orders Her to worship the Sun-god. Desiring to learn of Śrī Kṛṣṇa’s whereabouts, Rādhā sits and looks down the road, waiting for the return of Her sakhī, whom She has sent to gather this information.

dhenu sahacara sage, kṛṣṇa vane yāya rage,
goṣṭha-jana anuvrata hari
rādhā-saga-lobhe puna, rādhā-kuṇḍa-taa-vana,
yāya dhenu sagī parihari’
kṛṣṇera igīta pāñā, rādhā nija-ghe yāñā,
jailāā laya sūryārcane
gupte kṛṣṇa-patha lakhi’, katakae āise sakhī,
vyākulitā rādhā smari mane

Thus ends the Tṛtīya-yāma-sādhana, Pūrvāhna-kālīya-bhajana, of Śrī Bhajana-rahasya.