Śrī Kṛṣṇa Bhajanāmṛtam

Introduction


Āsvāda-vistāriṇī Bhāṣya
(‘The commentary that expands transcendental relish’)

śrī-caitanya-caraṇa-kamala bhṛṅgāra
śrī-khaṇḍa-vāsī śrī-narahari sarakāra ṭhākurāya namaḥ

I offer obeisance unto Śrī Narahari Sarakāra Ṭhākura, who is like a bee at the lotus feet of Śrī Caitanya.

ŚRI KṚṢṆA BHAJANĀMṚTAM
(1)

vande śrī-kṛṣṇa-caitanyaṁ prāṇa-sarvasvam īśvaram
sarvāvatāra-kāruṇya-niḥsīma-karuṇaṁ prabhum

I offer respects unto the most merciful of all avatāras, the infinitely compassionate Mahāprabhu, the Supreme Lord, who is everything in my life, Śrī Kṛṣṇa Caitanyadeva.

(2)
śukadevaṁ namasyāmi bhakti-śākhi-mahā-phalam
viharantaṁ kṛṣṇa-prema-rasa-sindhau jaḍaṁ munim

I offer my respects unto Śrī Śukadeva, who is the personification of the great fruit of the bhakti tree of the Śrī Brahma sampradāya, who is absorbed in relishing the ocean of kṛṣṇa-prema-rasa.

(3-4)
kṛṣṇa-caitanya-candreṇa nityānandena saṁhṛte
avatāre kalāv asmin vaiṣṇavāḥ sarva eva hi
bhaviṣyanti sadodvignāḥ
kāle kāle dine dine
prāthaḥ sandigdha-hṛdayā uttametara-madhyamāḥ

 When the avatāras of Kṛṣṇa Caitanya-candra and Nityānanda are concealed in this age of Kali, all the Vaiṣṇavas will become anxious, and at almost every moment and every day, the uttama, kaniṣṭha and madhyama will feel doubt.

(5-7)
pūrva-pakṣa-sahasrāṇi kariṣyanti jane jane
teṣāṁ prabhor dhyāna-balāt siddhāntān ati-nirmalān

pravakṣyāmi samāsena vyāsena ca mahātmanām
prītyai parama-haṁsānāṁ sarva-śāstra-vicāritān

dāso naraharir mūrkhaḥ siddhāntān ati-duṣkarān
kathaṁ kuryād iti mṛṣā vitarkaṁ mā kṛthā budhaḥ

From time to time, many will raise various kinds of objections and keep the Vaiṣṇavas busy. The implication is that although there is no doubt in the heart of a pure devotee, argumentative and skeptical persons will try to disturb their peace of mind by resorting to various arguments, therefore it should be prevented. I, Narahari Dāsa, am a fool from Khaṇḍa, yet by the power of meditating upon the Lord, I will explain this extremely pure siddhānta, which is difficult to understand, in a concise and detailed way. All these are the conclusions of the mahātmā Vaiṣṇavas – that which is written in all the śāstra and ascertained from the activities of paramahaṁsas.

(8-11)
nirguṇaḥ saguṇo vāpi mūrkhaḥ paṇḍita eva vā
kṛṣṇa-bhakti-vicāre’smin kaḥ samaryo’sti bhūtale

akasmān nidritaḥ svapne kathayāmi kathām imām
pūrva-pakṣāṁś ca siddhāntāṁs tatraiva vimṛśāmy aham

hṛdi prasannatā jātā sudhā-sindhum ivāśritaḥ
samaye’smin gauracandraḥ prādur āsīt smitānanaḥ

sārvabhauma-karālambī sādhu sādhv iti sammukhe
evam eva yad bravīṣi jāgṛhīti bruvan yayau

O scholars! This foolish Narahari should not argue in vain, for how will he discuss such confidential topics? Because whether one has no qualities, or all qualities, whether he be a fool or a scholar – who is capable of discussing kṛṣṇa-bhakti? Yet by the strength of Gaura’s mercy, I will explain all these conclusions.

I will explain the type of mercy. While I was asleep, I do no know why, but I saw in a dream that I spoke these words concerning arguments and conclusions. At that time, suddenly in the dream, bliss appeared in my heart and I took refuge in that ocean of nectar. With a sweet smile, Śrī Gauracandra appeared before me holding the hand of Sārvabhauma, and said, “O Narahari! Your conclusions are excellent. Wake up and reveal what you have said in your dream!” Saying this, Gauracandra disappeared.

(12-13)
tata utthāya śayyāyā dhyātvā tac-caraṇāmbujam
ātmānaṁ durgataṁ śocyaṁ tyakta-tac-caraṇāmbujam

mene dhanyam ivātmānaṁ prabhoḥ sa-karuṇaṁ vacaḥ
smṛtvā ca mahad-aiśvaryaṁ na jāne kim abhūt tadā

Thus I got up from bed and meditated upon Mahāprabhu’s feet. Not seeing those feet, I felt great distress. However, having seen those feet for a moment, I felt blessed. Remembering the Lord’s merciful words and great opulence, I do not know what happened to me at that time.

(14)
tenaiva kāruṇya-balena citte babhūva kartuṁ racanaṁ subuddhiḥ
vimṛṣya gadyena ca komalena murkhena dhanyaṁ bhajanāmṛtaṁ kṛtaṁ

Due to that mercy, I have composed this Bhajanāmṛtam in simple prose language, even though I am a fool.

(Although Narhari Thākura has expressed his humility, Sarasvatī revealed his erudition. Narhari was a paṇḍita of grammar. He has written simple Sanskrit like a child, revealing his own humility).

(15)
ye ye mahāntaḥ kila-haṁsa-bhūtā jagat pavitrī karaṇārtham āgatāḥ
te te tad-ucchiṣṭa-niṣeviṇo me kartuṁ viśuddhaṁ racanaṁ pravīṇāḥ

The reason for composing this in simple language is that, by writing in difficult Sanskrit, it will not be understandable to the general public. The great paramahaṁsas have descended in order to purify the world. I am a servant of their mercy. They are experienced enough to purify my composition.