{"id":2964,"date":"2020-10-21T17:18:59","date_gmt":"2020-10-21T17:18:59","guid":{"rendered":"https:\/\/bhaktivinodainstitute.org\/?p=2964"},"modified":"2022-07-16T01:50:04","modified_gmt":"2022-07-16T01:50:04","slug":"bhajana-rahasya-chapter-1","status":"publish","type":"post","link":"https:\/\/bhaktivinodainstitute.org\/bhajana-rahasya-chapter-1\/","title":{"rendered":"Bhajana Rahasya – Chapter 1"},"content":{"rendered":"

Bhajana Rahasya – <\/strong>Chapter 1
\n<\/strong>Prathama-y<\/strong>\u0101<\/strong>ma-s<\/strong>\u0101<\/strong>dhana<\/strong><\/p><\/h2><\/div><\/div><\/div><\/div><\/div>

Ni<\/strong>\u015b\u0101<\/strong>nta-bhajana \u2013 <\/strong>\u015b<\/strong>raddh<\/strong>\u0101<\/strong><\/h3>\n

(the last six da\u1e47\u1e0das <\/em>of the night: approximately 3.30 A.M. \u2013 6.00 A.M.)<\/p>\n

\u00a0<\/em><\/p>\n

Text 1<\/em><\/b><\/p>\n

k<\/em>\u1e5b\u1e63\u1e47<\/em>a-var<\/em>\u1e47<\/em>a<\/em>\u1e41<\/em> tvi<\/em>\u1e63\u0101<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a<\/em>\u1e41
<\/em>s<\/em>\u0101\u1e45<\/em>gop<\/em>\u0101\u1e45<\/em>g<\/em>\u0101<\/em>stra-p<\/em>\u0101<\/em>r<\/em>\u1e63<\/em>adam
<\/em>yaj\u00f1ai<\/em>\u1e25<\/em> sa<\/em>\u1e45<\/em>k<\/em>\u012b<\/em>rtana-pr<\/em>\u0101<\/em>yair
bhaj<\/em>\u0101<\/em>mi kali-p<\/em>\u0101<\/em>vanam<\/em><\/p>\n

I worship \u015ar\u012b Gaur\u0101\u1e45gadeva, who delivers the living entities of Kali-yuga (kali-p\u0101vana<\/em>) through the congregational chanting of the Lord\u2019s holy names (\u015br\u012b-n\u0101ma-sa\u1e45k\u012brtana-yaj\u00f1a<\/em>). He describes the name, form, qualities and pastimes of \u015ar\u012b K\u1e5b\u1e63\u1e47a; He performs k\u012brtana <\/em>of the two syllables k\u1e5b <\/em>and \u1e63\u1e47a<\/em>; His complexion is fair; He is surrounded by His a\u1e45gas <\/em>(associates, meaning \u015ar\u012b Nity\u0101nanda Prabhu and \u015ar\u012b Advaita Prabhu), up\u0101\u1e45gas <\/em>(servitors, meaning \u015ar\u012bv\u0101sa Pa\u1e47\u1e0dita and other pure devotees) and p\u0101r\u1e63adas <\/em>(confidential companions like \u015ar\u012b Svar\u016bpa D\u0101modara, \u015ar\u012b R\u0101ya R\u0101m\u0101nanda, \u015ar\u012b Gad\u0101dhara Pa\u1e47\u1e0dita and the Six Gosv\u0101m\u012bs); and He is endowed with His weapon (astra<\/em>) of harin\u0101ma<\/em>, which destroys ignorance.<\/strong><\/p>\n

A verse similar in meaning to Text 1 is found in \u015ar\u012bmad- Bh\u0101gavatam <\/em>(11.5.32):<\/p>\n

k<\/em>\u1e5b\u1e63\u1e47<\/em>a-var<\/em>\u1e47<\/em>a<\/em>\u1e41<\/em> tvi<\/em>\u1e63\u0101<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a<\/em>\u1e41
<\/em>s<\/em>\u0101\u1e45<\/em>gop<\/em>\u0101\u1e45<\/em>g<\/em>\u0101<\/em>stra-p<\/em>\u0101<\/em>r<\/em>\u1e63<\/em>adam
<\/em>yaj\u00f1ai<\/em>\u1e25<\/em> sa<\/em>\u1e45<\/em>k<\/em>\u012b<\/em>rtana-pr<\/em>\u0101<\/em>yair
<\/em>yajanti hi su-medhasa<\/em>\u1e25<\/em><\/p>\n

In the age of Kali, K\u1e5b\u1e63\u1e47a appears with a golden complexion (ak\u1e5b\u1e63\u1e47a<\/em>). He is constantly singing the two syllables k\u1e5b <\/em>and \u1e63\u1e47a<\/em>, and He is accompanied by His associates, servitors, weapons and confidential companions. Intelligent people worship Him by performing sa\u1e45k\u012brtana-yaj\u00f1a<\/em>.<\/strong><\/p>\n

kali-j<\/em>\u012b<\/em>va uddh<\/em>\u0101<\/em>rite para-tattva hari
<\/em>navadv<\/em>\u012b<\/em>pe <\/em>\u0101<\/em>il<\/em>\u0101<\/em> gaura-r<\/em>\u016b<\/em>pa <\/em>\u0101<\/em>vi<\/em>\u1e63<\/em>kari
<\/em>yuga-dharma k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma-smara<\/em>\u1e47<\/em>a k<\/em>\u012b<\/em>rtana
<\/em>s<\/em>\u0101\u1e45<\/em>gop<\/em>\u0101\u1e45<\/em>ge vitarila diy<\/em>\u0101<\/em> prema dhana
<\/em>j<\/em>\u012b<\/em>vera sunitya dharma n<\/em>\u0101<\/em>ma-sa<\/em>\u1e45<\/em>k<\/em>\u012b<\/em>rtana
<\/em>anya saba dharma n<\/em>\u0101<\/em>ma-siddhira k<\/em>\u0101<\/em>ra<\/em>\u1e47<\/em>a<\/em><\/p>\n

\u201c\u015ar\u012b Hari, who is the Absolute Truth Himself, descended in Navadv\u012bpa as Gaurasundara to deliver the living entities (j\u012bvas<\/em>) of Kali-yuga. Together with His associates, He distributed the treasure of k\u1e5b\u1e63\u1e47a-prema <\/em>through \u015br\u012b-k\u1e5b\u1e63\u1e47a-n\u0101ma-sa\u1e45k\u012brtana<\/em>, the religion of the current age (yuga-dharma<\/em>). N\u0101ma-sa\u1e45k\u012brtana <\/em>is the living entities\u2019 only eternal religion; all other dharmas <\/em>are simply secondary means to attain perfection in chanting.\u201d<\/b><\/p>\n


Text 2<\/b><\/em><\/p>\n

Stav\u0101val\u012b <\/em>(\u015ar\u012b \u015aac\u012bs\u016bnv-a\u1e63\u1e6daka <\/em>5) says:<\/p>\n

nijatve gau<\/em>\u1e0d\u012b<\/em>y<\/em>\u0101<\/em>n jagati parig<\/em>\u1e5b<\/em>hya prabhur im<\/em>\u0101<\/em>n
<\/em>hare k<\/em>\u1e5b\u1e63\u1e47<\/em>ety eva<\/em>\u1e41<\/em> ga<\/em>\u1e47<\/em>ana-vidhin<\/em>\u0101<\/em> k<\/em>\u012b<\/em>rtayata bho<\/em>\u1e25
<\/em>iti pr<\/em>\u0101<\/em>y<\/em>\u0101\u1e41<\/em> \u015b<\/em>ik<\/em>\u1e63\u0101\u1e41<\/em> cara<\/em>\u1e47<\/em>a-madhupebhya<\/em>\u1e25<\/em> paridi<\/em>\u015b<\/em>an
<\/em>\u015b<\/em>ac<\/em>\u012b<\/em>-s<\/em>\u016b<\/em>nu<\/em>\u1e25<\/em> ki<\/em>\u1e41<\/em> me nayana-sara<\/em>\u1e47\u012b\u1e41<\/em> y<\/em>\u0101<\/em>syati padam<\/em><\/p>\n

When will \u015aac\u012bnandana Gaurahari appear on the path of my eyes? He accepted the Gau\u1e0d\u012bya Vai\u1e63\u1e47avas in this world, who are like bees at His lotus feet, as His own, and He instructed them to chant the Hare K\u1e5b\u1e63\u1e47a mah\u0101-mantra <\/em>by counting a fixed number of rounds.<\/strong><\/p>\n


Text 3<\/em><\/b><\/p>\n

The Vi\u1e63\u1e47u-rahasya <\/em>states:<\/p>\n

yad abhyarcya hari<\/em>\u1e41<\/em> bhakty<\/em>\u0101
<\/em>k<\/em>\u1e5b<\/em>te kratu-<\/em>\u015b<\/em>atair api
<\/em>phala<\/em>\u1e41<\/em> pr<\/em>\u0101<\/em>pnoty avikala<\/em>\u1e41
<\/em>kalau govinda-k<\/em>\u012b<\/em>rtan<\/em>\u0101<\/em>t<\/em><\/p>\n

Whatever fruit can be obtained in Satya-yuga by devoutly performing austerities and so on for hundreds of years, can be obtained in the age of Kali simply by chanting the names of \u015ar\u012b Govinda.<\/strong><\/p>\n

satya-yuge <\/em>\u015b<\/em>ata <\/em>\u015b<\/em>ata yaj\u00f1e haryarcana
<\/em>kalite govinda-n<\/em>\u0101<\/em>me se phala-arjana<\/em><\/p>\n

The result received in Satya-yuga by meditation on Bhagav\u0101n, in Tret\u0101-yuga by worshipping Bhagav\u0101n through great sacrifices, and in Dv\u0101para-yuga by performing arcana <\/em>of Bhagav\u0101n according to proper rules, is obtained in Kali-yuga simply by chanting n\u0101ma-\u0101bh\u0101sa<\/em>, a semblance of \u015ar\u012b K\u1e5b\u1e63\u1e47a\u2019s names.<\/strong><\/p>\n


Text 4<\/b><\/em><\/p>\n

The B\u1e5bhad-vi\u1e63\u1e47u Pur\u0101\u1e47a <\/em>states that other kinds of atonement (pr\u0101ya\u015bcitta<\/em>) are not necessary for one who chants the holy name:<\/p>\n

n<\/em>\u0101<\/em>mno \u2019sya y<\/em>\u0101<\/em>vat<\/em>\u012b<\/em> \u015b<\/em>akti<\/em>\u1e25
<\/em>p<\/em>\u0101<\/em>pa-nirhara<\/em>\u1e47<\/em>e hare<\/em>\u1e25
<\/em>t<\/em>\u0101<\/em>vat kartu<\/em>\u1e41<\/em> na <\/em>\u015b<\/em>aknoti
<\/em>p<\/em>\u0101<\/em>taka<\/em>\u1e41<\/em> p<\/em>\u0101<\/em>tak<\/em>\u012b<\/em> jana<\/em>\u1e25<\/em><\/p>\n

\u015ar\u012b Hari\u2019s name possesses such potency to destroy sins that it can counteract more sins than even the most sinful person is able to commit.<\/strong><\/p>\n

kona pr<\/em>\u0101<\/em>ya<\/em>\u015b<\/em>citta nahe n<\/em>\u0101<\/em>mera sam<\/em>\u0101<\/em>na
<\/em>ataeva karma-ty<\/em>\u0101<\/em>ga kare buddhim<\/em>\u0101<\/em>n<\/em><\/p>\n


Text 5<\/b><\/em><\/p>\n

The superiority of k\u012brtana <\/em>is described in Vai\u1e63\u1e47ava-cint\u0101ma\u1e47i <\/em>(Hari-bhakti-vil\u0101sa <\/em>(11.236)):<\/p>\n

aghacchit-smara<\/em>\u1e47<\/em>a<\/em>\u1e41<\/em> vi<\/em>\u1e63\u1e47<\/em>or
<\/em>bahv<\/em>\u0101<\/em>y<\/em>\u0101<\/em>sena s<\/em>\u0101<\/em>dhyate
<\/em>o<\/em>\u1e63\u1e6d<\/em>ha-spandana-m<\/em>\u0101<\/em>tre<\/em>\u1e47<\/em>a
<\/em>k<\/em>\u012b<\/em>rtana<\/em>\u1e41<\/em> tu tato varam<\/em><\/p>\n

Sins are destroyed with great effort by remembering Vi\u1e63\u1e47u, but by chanting His name, they are very easily destroyed. K\u012brtana <\/em>is performed simply by using the lips to vibrate the names of Bhagav\u0101n and is far superior to smara\u1e47a <\/em>(remembrance).<\/strong><\/p>\n

tapasy<\/em>\u0101<\/em>ya dhy<\/em>\u0101<\/em>na yoga ka<\/em>\u1e63\u1e6d<\/em>a s<\/em>\u0101<\/em>dhya haya
<\/em>o<\/em>\u1e63\u1e6d<\/em>hera spandana-m<\/em>\u0101<\/em>tre k<\/em>\u012b<\/em>rtana <\/em>\u0101\u015b<\/em>raya
<\/em>o<\/em>\u1e63\u1e6d<\/em>hera spandan<\/em>\u0101<\/em>bh<\/em>\u0101<\/em>ve n<\/em>\u0101<\/em>mera smara<\/em>\u1e47<\/em>a
<\/em>smara<\/em>\u1e47<\/em>a k<\/em>\u012b<\/em>rtane sarva siddhi-sa<\/em>\u1e45<\/em>gha<\/em>\u1e6d<\/em>ana
<\/em>arcana apek<\/em>\u1e63\u0101<\/em> n<\/em>\u0101<\/em>mera smara<\/em>\u1e47<\/em>a-k<\/em>\u012b<\/em>rtana
<\/em>ati <\/em>\u015b<\/em>re<\/em>\u1e63\u1e6d<\/em>ha bali <\/em>\u015b\u0101<\/em>stre karila sth<\/em>\u0101<\/em>pana<\/em><\/p>\n

Austerities, meditation, yoga <\/em>and other practices are very difficult to perform in Kali-yuga, but k\u012brtana <\/em>is easy; one need only vibrate one\u2019s lips. N\u0101ma <\/em>chanted without moving the lips is called n\u0101ma-smara\u1e47a<\/em>. The j\u012bva <\/em>can attain all perfection by n\u0101ma-k\u012brtana <\/em>and n\u0101ma-smara\u1e47a<\/em>. The scriptures have therefore concluded that k\u012brtana <\/em>and smara\u1e47a <\/em>of the holy name are superior to arcana<\/em>.<\/strong><\/p>\n


Text 6<\/b><\/em><\/p>\n

Hari-bhakti-vil\u0101sa <\/em>(11.237) states:<\/p>\n

yena janma-<\/em>\u015b<\/em>atai<\/em>\u1e25<\/em> p<\/em>\u016b<\/em>rva<\/em>\u1e41
<\/em>v<\/em>\u0101<\/em>sudeva<\/em>\u1e25<\/em> samarcita<\/em>\u1e25
<\/em>tan-mukhe hari-n<\/em>\u0101<\/em>m<\/em>\u0101<\/em>ni
<\/em>sad<\/em>\u0101<\/em> ti<\/em>\u1e63\u1e6d<\/em>hanti bh<\/em>\u0101<\/em>rata<\/em>\u1e25<\/em><\/p>\n

O best of the dynasty of Bharata, the holy name of \u015ar\u012b Hari is eternally present only in the mouth of one who has perfectly worshipped V\u0101sudeva for hundreds of births.<\/strong><\/p>\n

hare k<\/em>\u1e5b\u1e63\u1e47<\/em>a <\/em>\u1e63<\/em>olan<\/em>\u0101<\/em>ma a<\/em>\u1e63\u1e6d<\/em>ayuga haya
<\/em>a<\/em>\u1e63\u1e6d<\/em>ayuga arthe a<\/em>\u1e63\u1e6d<\/em>a<\/em>\u015b<\/em>loka prabhu kaya
<\/em>\u0101<\/em>di hare k<\/em>\u1e5b\u1e63\u1e47<\/em>a arthe avidy<\/em>\u0101<\/em>-damana
<\/em>\u015b<\/em>raddh<\/em>\u0101<\/em>ra sahita k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma-sa<\/em>\u1e45<\/em>k<\/em>\u012b<\/em>rtana
<\/em>\u0101<\/em>ra hare k<\/em>\u1e5b\u1e63\u1e47<\/em>a n<\/em>\u0101<\/em>ma k<\/em>\u1e5b\u1e63\u1e47<\/em>a sarva-<\/em>\u015b<\/em>akti
<\/em>s<\/em>\u0101<\/em>dhu-sa<\/em>\u1e45<\/em>ge n<\/em>\u0101<\/em>m<\/em>\u0101\u015b<\/em>raye bhajan<\/em>\u0101<\/em>nurakti
<\/em>sei ta bhajana-krame sarv<\/em>\u0101<\/em>nartha-n<\/em>\u0101\u015b<\/em>a
<\/em>anarth<\/em>\u0101<\/em>pagame n<\/em>\u0101<\/em>me ni<\/em>\u1e63\u1e6d<\/em>h<\/em>\u0101<\/em>ra vik<\/em>\u0101\u015b<\/em>a
<\/em>t<\/em>\u1e5b<\/em>t<\/em>\u012b<\/em>ye vi<\/em>\u015b<\/em>uddha-bhakta caritrera saha
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a k<\/em>\u1e5b\u1e63\u1e47<\/em>a n<\/em>\u0101<\/em>me ni<\/em>\u1e63\u1e6d<\/em>h<\/em>\u0101<\/em> kare aharaha
<\/em>caturthe ahaituk<\/em>\u012b<\/em> bhakti udd<\/em>\u012b<\/em>pana
<\/em>ruci saha hare hare n<\/em>\u0101<\/em>ma-sa<\/em>\u1e45<\/em>k<\/em>\u012b<\/em>rtana
<\/em>pa\u00f1camete <\/em>\u015b<\/em>uddha d<\/em>\u0101<\/em>sya rucira sahita
<\/em>hare r<\/em>\u0101<\/em>ma sa<\/em>\u1e45<\/em>k<\/em>\u012b<\/em>rtana smara<\/em>\u1e47<\/em>a vihita
<\/em>\u1e63<\/em>a<\/em>\u1e63\u1e6d<\/em>he bh<\/em>\u0101<\/em>v<\/em>\u0101\u1e45<\/em>kure hare r<\/em>\u0101<\/em>meti k<\/em>\u012b<\/em>rtana
<\/em>sa<\/em>\u1e41<\/em>s<\/em>\u0101<\/em>re aruci k<\/em>\u1e5b\u1e63\u1e47<\/em>e ruci samarpa<\/em>\u1e47<\/em>a
<\/em>saptame madhur<\/em>\u0101<\/em>sakti r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em>-pad<\/em>\u0101\u015b<\/em>raya
<\/em>vipralambhe r<\/em>\u0101<\/em>ma r<\/em>\u0101<\/em>ma n<\/em>\u0101<\/em>mera udaya
<\/em>a<\/em>\u1e63\u1e6d<\/em>ame vrajete a<\/em>\u1e63\u1e6d<\/em>a-k<\/em>\u0101<\/em>la gop<\/em>\u012b<\/em>-bh<\/em>\u0101<\/em>va
<\/em>r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em>-k<\/em>\u1e5b\u1e63\u1e47<\/em>a-prema-sev<\/em>\u0101<\/em> prayojana l<\/em>\u0101<\/em>bha<\/em><\/p>\n


Text 7<\/b><\/em><\/p>\n

Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>(1.4.15\u201316) states:<\/p>\n

\u0101<\/em>dau <\/em>\u015b<\/em>raddh<\/em>\u0101<\/em> tata<\/em>\u1e25<\/em> s<\/em>\u0101<\/em>dhusa<\/em>\u1e45<\/em>go
<\/em>\u2019tha bhajana-kriy<\/em>\u0101
<\/em>tato \u2019nartha-niv<\/em>\u1e5b<\/em>tti<\/em>\u1e25<\/em> sy<\/em>\u0101<\/em>t
<\/em>tato ni<\/em>\u1e63\u1e6d<\/em>h<\/em>\u0101<\/em> rucis tata<\/em>\u1e25
<\/em>ath<\/em>\u0101<\/em>saktis tato bh<\/em>\u0101<\/em>vas
<\/em>tata<\/em>\u1e25<\/em> prem<\/em>\u0101<\/em>bhyuda\u00f1cati
<\/em>s<\/em>\u0101<\/em>dhak<\/em>\u0101<\/em>n<\/em>\u0101<\/em>m aya<\/em>\u1e41<\/em> prem<\/em>\u1e47<\/em>a<\/em>\u1e25
<\/em>pr<\/em>\u0101<\/em>durbh<\/em>\u0101<\/em>ve bhavet krama<\/em>\u1e25<\/em><\/p>\n

[This verse describes the gradual development of the s\u0101dhaka\u2019s <\/em>devotion.] Suk\u1e5bti <\/em>that gives rise to bhakti <\/em>generates transcendental faith (param\u0101rthika-\u015braddh\u0101<\/em>). Faith in the words of the scriptures and a desire to hear hari-kath\u0101 <\/em>are the symptoms of this \u015braddh\u0101<\/em>. Upon its appearance, one gets the opportunity for s\u0101dhu-sa\u1e45ga<\/em>, and then bhajana-kriy\u0101 <\/em>(devotional activity) begins. Anartha-niv\u1e5btti <\/em>is also initiated at this time, and thereafter ni\u1e63\u1e6dh\u0101 <\/em>arises in bhajana<\/em>. This is followed by ruci<\/em>, and then \u0101sakti <\/em>arises for both bhajana <\/em>and the object of bhajana<\/em>. When this stage ripens it is transformed into the state of bh\u0101va<\/em>, and thereafter prema <\/em>arises. This is how prema <\/em>gradually manifests in the heart of the s\u0101dhaka<\/em>.<\/strong><\/p>\n

bhakti-m<\/em>\u016b<\/em>l<\/em>\u0101<\/em> suk<\/em>\u1e5b<\/em>ti haite <\/em>\u015b<\/em>raddhodaya
<\/em>\u015b<\/em>raddh<\/em>\u0101<\/em> haile s<\/em>\u0101<\/em>dhu-sa<\/em>\u1e45<\/em>ga an<\/em>\u0101<\/em>y<\/em>\u0101<\/em>se haya
<\/em>s<\/em>\u0101<\/em>dhu-sa<\/em>\u1e45<\/em>ga phale haya bhajanera <\/em>\u015b<\/em>ik<\/em>\u1e63\u0101
<\/em>bhajana-<\/em>\u015b<\/em>ik<\/em>\u1e63\u0101<\/em>ra sa<\/em>\u1e45<\/em>ge n<\/em>\u0101<\/em>ma mantra d<\/em>\u012b<\/em>k<\/em>\u1e63\u0101
<\/em>bhajite-bhajite haya anarthera k<\/em>\u1e63<\/em>aya
<\/em>anartha kharvita haile ni<\/em>\u1e63\u1e6d<\/em>h<\/em>\u0101<\/em>ra udaya
<\/em>ni<\/em>\u1e63\u1e6d<\/em>h<\/em>\u0101<\/em>-n<\/em>\u0101<\/em>me yata haya anartha-vin<\/em>\u0101\u015b<\/em>a
<\/em>n<\/em>\u0101<\/em>me tata ruci-krame haibe prak<\/em>\u0101\u015b<\/em>a
<\/em>ruci-yukta n<\/em>\u0101<\/em>mete anartha yata y<\/em>\u0101<\/em>ya
<\/em>tatai <\/em>\u0101<\/em>sakti n<\/em>\u0101<\/em>me bhakta-jana p<\/em>\u0101<\/em>ya
<\/em>n<\/em>\u0101<\/em>m<\/em>\u0101<\/em>sakti krame sarv<\/em>\u0101<\/em>nartha d<\/em>\u016b<\/em>ra haya
<\/em>tabe bh<\/em>\u0101<\/em>vodaya haya ei ta ni<\/em>\u015b<\/em>caya
<\/em>iti madhye asat-sa<\/em>\u1e45<\/em>ge prati<\/em>\u1e63\u1e6d<\/em>h<\/em>\u0101<\/em> janmiy<\/em>\u0101
<\/em>ku<\/em>\u1e6d\u012b<\/em>n<\/em>\u0101\u1e6d\u012b<\/em> dv<\/em>\u0101<\/em>re deya nimne phel<\/em>\u0101<\/em>iy<\/em>\u0101
<\/em>ati s<\/em>\u0101<\/em>vadh<\/em>\u0101<\/em>ne bh<\/em>\u0101\u012b<\/em> asat-sa<\/em>\u1e45<\/em>ga tyaja
<\/em>nirantara par<\/em>\u0101<\/em>nande harin<\/em>\u0101<\/em>ma bhaja<\/em><\/p>\n


Text 8<\/b><\/em><\/p>\n

The K\u0101ty\u0101yana-sa\u1e41hit\u0101 <\/em>(quoted in Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>(1.2.51)) states:<\/p>\n

vara<\/em>\u1e41<\/em> huta-vaha-jv<\/em>\u0101<\/em>l<\/em>\u0101
<\/em>pa\u00f1jar<\/em>\u0101<\/em>ntar-vyavasthiti<\/em>\u1e25
<\/em>na <\/em>\u015b<\/em>auri-cint<\/em>\u0101<\/em>-vimukhajana-
<\/em>sa<\/em>\u1e41<\/em>v<\/em>\u0101<\/em>sa-vai<\/em>\u015b<\/em>asam<\/em><\/p>\n

Whether I am burned by fire or remain encaged forever, I will never, ever desire the association of those who are averse to K\u1e5b\u1e63\u1e47a.<\/strong><\/p>\n


Text 9<\/b><\/em><\/p>\n

The Vi\u1e63\u1e47u-rahasya <\/em>(Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>(1.2.112)) states:<\/p>\n

\u0101<\/em>li<\/em>\u1e45<\/em>gana<\/em>\u1e41<\/em> vara<\/em>\u1e41<\/em> manye
<\/em>vy<\/em>\u0101<\/em>la-vy<\/em>\u0101<\/em>ghra-jalaukas<\/em>\u0101<\/em>m
<\/em>na sa<\/em>\u1e45<\/em>ga<\/em>\u1e25<\/em> \u015b<\/em>alya-yukt<\/em>\u0101<\/em>n<\/em>\u0101\u1e41
<\/em>n<\/em>\u0101<\/em>n<\/em>\u0101<\/em>-devaikasevin<\/em>\u0101<\/em>m<\/em><\/p>\n

It is better to live with or embrace a snake, a tiger or an alligator than to associate with those whose hearts are filled with varieties of material desires and who worship various demigods.<\/strong><\/p>\n

agnite pu<\/em>\u1e0d<\/em>i v<\/em>\u0101<\/em> pa\u00f1jarete baddha hai
<\/em>tabu k<\/em>\u1e5b\u1e63\u1e47<\/em>a-bahirmukha sa<\/em>\u1e45<\/em>ga n<\/em>\u0101<\/em>hi lai
<\/em>vara<\/em>\u1e41<\/em> sarpa-vy<\/em>\u0101<\/em>ghra-kumbh<\/em>\u012b<\/em>rera <\/em>\u0101<\/em>li<\/em>\u1e45<\/em>gana
<\/em>anyasevi sa<\/em>\u1e45<\/em>ga n<\/em>\u0101<\/em>hi kari kad<\/em>\u0101<\/em>cana<\/em><\/p>\n


Text 10<\/b><\/em><\/p>\n

Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>(2.1.103) states that n\u0101ma-\u0101bh\u0101sa <\/em>destroys all sins and liberates one from material existence:<\/p>\n

ta<\/em>\u1e41<\/em> nirvy<\/em>\u0101<\/em>ja<\/em>\u1e41<\/em> bhaja gu<\/em>\u1e47<\/em>a-nidhi<\/em>\u1e41<\/em> p<\/em>\u0101<\/em>vana<\/em>\u1e41<\/em> p<\/em>\u0101<\/em>van<\/em>\u0101<\/em>n<\/em>\u0101\u1e41
<\/em>\u015b<\/em>raddh<\/em>\u0101<\/em> rajyan matir atitar<\/em>\u0101<\/em>m uttama-<\/em>\u015b<\/em>loka-maulim
<\/em>prodyann anta<\/em>\u1e25<\/em>-kara<\/em>\u1e47<\/em>a-kuhare hanta yan-n<\/em>\u0101<\/em>ma-bh<\/em>\u0101<\/em>nor
<\/em>\u0101<\/em>bh<\/em>\u0101<\/em>so \u2019pi k<\/em>\u1e63<\/em>apayati mah<\/em>\u0101<\/em>-p<\/em>\u0101<\/em>taka-dhv<\/em>\u0101<\/em>nta-r<\/em>\u0101\u015b<\/em>im<\/em><\/p>\n

O reservoir of good qualities, just faithfully perform bhajana <\/em>of \u015ar\u012b K\u1e5b\u1e63\u1e47a without duplicity. He is the supreme saviour among all saviours, and the most exalted of those worshipped with poetic hymns. When even a slight appearance of His name, which is like the sun, arises in one\u2019s cave-like heart, it destroys the darkness of great sins that are present there.<\/strong><\/p>\n

parama p<\/em>\u0101<\/em>vana k<\/em>\u1e5b\u1e63\u1e47<\/em>a t<\/em>\u0101\u1e45<\/em>h<\/em>\u0101<\/em>ra-cara<\/em>\u1e47<\/em>a
<\/em>ni<\/em>\u1e63<\/em>kapa<\/em>\u1e6d<\/em>a <\/em>\u015b<\/em>raddh<\/em>\u0101<\/em>-saha karaha bhajana
<\/em>y<\/em>\u0101\u1e45<\/em>ra n<\/em>\u0101<\/em>ma s<\/em>\u016b<\/em>ry<\/em>\u0101<\/em>bh<\/em>\u0101<\/em>sa antare prave<\/em>\u015b<\/em>i
<\/em>dhva<\/em>\u1e41<\/em>sa kare kah<\/em>\u0101<\/em>p<\/em>\u0101<\/em>pa andhak<\/em>\u0101<\/em>ra r<\/em>\u0101\u015b<\/em>i
<\/em>ei <\/em>\u015b<\/em>ik<\/em>\u1e63\u0101\u1e63\u1e6d<\/em>ake kahe k<\/em>\u1e5b\u1e63\u1e47<\/em>a-l<\/em>\u012b<\/em>l<\/em>\u0101<\/em>-krama
<\/em>ih<\/em>\u0101<\/em>te bhajana-krame l<\/em>\u012b<\/em>l<\/em>\u0101<\/em>ra udgama
<\/em>prathame prathama <\/em>\u015b<\/em>loka bhaja kichu dina
<\/em>dvit<\/em>\u012b<\/em>ya <\/em>\u015b<\/em>lokete tabe haota prav<\/em>\u012b\u1e47<\/em>a
<\/em>c<\/em>\u0101<\/em>ri <\/em>\u015b<\/em>loke krama<\/em>\u015b<\/em>a<\/em>\u1e25<\/em> bhajana pakva kara
<\/em>pa\u00f1cama <\/em>\u015b<\/em>lokete nija-siddha-deha bara
<\/em>ai <\/em>\u015b<\/em>loke siddha-dehe r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em>-pad<\/em>\u0101\u015b<\/em>raya
<\/em>\u0101<\/em>rambha kariy<\/em>\u0101<\/em> krame unnati udaya
<\/em>chaya <\/em>\u015b<\/em>loka bhajite anartha d<\/em>\u016b<\/em>re gela
<\/em>tabe j<\/em>\u0101<\/em>na siddha-dehe adhik<\/em>\u0101<\/em>ra haila
<\/em>adhik<\/em>\u0101<\/em>ra n<\/em>\u0101<\/em> labhiy<\/em>\u0101<\/em> siddha-deha bh<\/em>\u0101<\/em>ve
<\/em>viparyaya buddhi janme <\/em>\u015b<\/em>aktira abh<\/em>\u0101<\/em>ve
<\/em>s<\/em>\u0101<\/em>vadh<\/em>\u0101<\/em>ne krama dhara yadi siddhi c<\/em>\u0101<\/em>o
<\/em>s<\/em>\u0101<\/em>dhura carita dekhi\u2019 <\/em>\u015b<\/em>uddha-buddhi p<\/em>\u0101<\/em>o
<\/em>siddha-deha peye krame bhajana karile
<\/em>a<\/em>\u1e63\u1e6d<\/em>a-k<\/em>\u0101<\/em>la sev<\/em>\u0101<\/em>-sukha an<\/em>\u0101<\/em>y<\/em>\u0101<\/em>se mile
<\/em>\u015b<\/em>ik<\/em>\u1e63\u0101\u1e63\u1e6d<\/em>aka cinta, kara smara<\/em>\u1e47<\/em>a k<\/em>\u012b<\/em>rtana
<\/em>krame a<\/em>\u1e63\u1e6d<\/em>a-k<\/em>\u0101<\/em>la-sev<\/em>\u0101<\/em> habe udd<\/em>\u012b<\/em>pana
sakala anartha y<\/em>\u0101<\/em>be p<\/em>\u0101<\/em>be prema-dhana
<\/em>catur-varga phalgu-pr<\/em>\u0101<\/em>ya habe adar<\/em>\u015b<\/em>ana<\/em><\/p>\n


Text 11<\/b><\/em><\/p>\n

The first verse of \u015aik\u1e63\u0101\u1e63\u1e6daka <\/em>describes the sequence of bhajana<\/em>. First the mirror-like heart is cleansed by the chanting of the holy name:<\/p>\n

ceto-darpa<\/em>\u1e47<\/em>a-m<\/em>\u0101<\/em>rjana<\/em>\u1e41<\/em> bhava-mah<\/em>\u0101<\/em>-d<\/em>\u0101<\/em>v<\/em>\u0101<\/em>gni-nirv<\/em>\u0101<\/em>pa<\/em>\u1e47<\/em>a<\/em>\u1e41
<\/em>\u015b<\/em>reya<\/em>\u1e25<\/em>-kairava-candrik<\/em>\u0101<\/em>-vitara<\/em>\u1e47<\/em>a<\/em>\u1e41<\/em> vidy<\/em>\u0101<\/em>-vadh<\/em>\u016b<\/em>-j<\/em>\u012b<\/em>vanam
<\/em>\u0101<\/em>nand<\/em>\u0101<\/em>mbudhi-vardhana<\/em>\u1e41<\/em> prati-pada<\/em>\u1e41<\/em> p<\/em>\u016b<\/em>r<\/em>\u1e47\u0101<\/em>m<\/em>\u1e5b<\/em>t<\/em>\u0101<\/em>sv<\/em>\u0101<\/em>dana<\/em>\u1e41
<\/em>sarv<\/em>\u0101<\/em>tma-snapana<\/em>\u1e41<\/em> para<\/em>\u1e41<\/em> vijayate <\/em>\u015b<\/em>r<\/em>\u012b<\/em>-k<\/em>\u1e5b\u1e63\u1e47<\/em>a-sa<\/em>\u1e45<\/em>k<\/em>\u012b<\/em>rtanam<\/em><\/p>\n

Let there be supreme victory for the chanting of the holy name of \u015ar\u012b K\u1e5b\u1e63\u1e47a, which cleanses the mirror of the heart and completely extinguishes the blazing forest fire of material existence. \u015ar\u012bk\u1e5b\u1e63\u1e47a- sa\u1e45k\u012brtana <\/em>diffuses the moon rays of bh\u0101va<\/em>, which cause the white lotus of good fortune for the j\u012bvas <\/em>to bloom. The holy name is the life and soul of transcendental knowledge, which is herein compared to a wife. It continuously expands the ocean of transcendental bliss, enabling one to taste complete nectar at every step, and thoroughly cleanses and cools everything, both internally and externally, including one\u2019s body, heart, self (\u0101tm\u0101<\/em>) and nature.<\/strong><\/p>\n

sa<\/em>\u1e45<\/em>k<\/em>\u012b<\/em>rtana haite p<\/em>\u0101<\/em>pa-sa<\/em>\u1e41<\/em>s<\/em>\u0101<\/em>ra n<\/em>\u0101\u015b<\/em>ana
<\/em>citta <\/em>\u015b<\/em>uddhi sarva-bhakti-s<\/em>\u0101<\/em>dhana udgama
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a premodgama prem<\/em>\u0101<\/em>m<\/em>\u1e5b<\/em>ta-<\/em>\u0101<\/em>sv<\/em>\u0101<\/em>dana
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a pr<\/em>\u0101<\/em>pti-sev<\/em>\u0101<\/em>m<\/em>\u1e5b<\/em>ta-samudre majjana<\/em><\/p>\n


Text 12<\/b><\/em><\/p>\n

The seventh verse of \u015ar\u012b R\u016bpa Gosv\u0101m\u012b\u2019s N\u0101m\u0101\u1e63\u1e6daka <\/em>describes the holy name as the embodiment of concentrated transcendental bliss and knowledge:<\/p>\n

s<\/em>\u016b<\/em>dit<\/em>\u0101\u015b<\/em>rita-jan<\/em>\u0101<\/em>rtir-<\/em>\u0101\u015b<\/em>aye ramyacid-
<\/em>ghana sukha-svar<\/em>\u016b<\/em>pi<\/em>\u1e47<\/em>e
<\/em>n<\/em>\u0101<\/em>ma gokula-mahotsav<\/em>\u0101<\/em>ya te k<\/em>\u1e5b\u1e63\u1e47<\/em>a
<\/em>p<\/em>\u016b<\/em>r<\/em>\u1e47<\/em>a-vapu<\/em>\u1e63<\/em>e namo nama<\/em>\u1e25<\/em><\/p>\n

O destroyer of the numerous sufferings of those who have taken shelter of You! O embodiment of delightful transcendental bliss! O great festival for the residents of Gokula! O all-pervading one! O K\u1e5b\u1e63\u1e47a-n\u0101ma, time and again I offer respects to You, who are replete with these qualities.<\/strong><\/p>\n

\u0101\u015b<\/em>rita janera saba <\/em>\u0101<\/em>rtin<\/em>\u0101\u015b<\/em>a kari
<\/em>atiramya cidghana svar<\/em>\u016b<\/em>pe vihari
<\/em>gokulera mahotsava k<\/em>\u1e5b\u1e63\u1e47<\/em>a p<\/em>\u016b<\/em>rna-r<\/em>\u016b<\/em>pa
<\/em>hena n<\/em>\u0101<\/em>me nami prema p<\/em>\u0101\u012b<\/em> apar<\/em>\u016b<\/em>pa
<\/em>n<\/em>\u0101<\/em>ma k<\/em>\u012b<\/em>rtane haya sarv<\/em>\u0101<\/em>nartha n<\/em>\u0101\u015b<\/em>a
<\/em>sarva <\/em>\u015b<\/em>ubhodaya k<\/em>\u1e5b\u1e63\u1e47<\/em>e premera ull<\/em>\u0101<\/em>sa<\/em><\/p>\n


Text 13<\/b><\/em><\/p>\n

The path of a\u1e63\u1e6d\u0101\u1e45ga-yoga <\/em>is always full of fear. \u015ar\u012bmad-Bh\u0101gavatam <\/em>(1.6.35) states:<\/p>\n

yam<\/em>\u0101<\/em>dibhir yoga-pathai<\/em>\u1e25
<\/em>k<\/em>\u0101<\/em>ma-lobha-hato muhu<\/em>\u1e25
<\/em>mukunda-sevay<\/em>\u0101<\/em> yadvat
<\/em>tath<\/em>\u0101<\/em>tm<\/em>\u0101<\/em>ddh<\/em>\u0101<\/em> na <\/em>\u015b\u0101<\/em>myati<\/em><\/p>\n

The mind that is disturbed by the enemies of lust, anger, greed and so forth does not become subdued or peaceful by practising yama <\/em>and niyama <\/em>on the path of a\u1e63\u1e6d\u0101\u1e45ga-yoga<\/em>, as it does by performing service to \u015ar\u012b Mukunda, which completely controls it.<\/strong><\/p>\n

yoge <\/em>\u015b<\/em>uddha kari\u2019 citte ek<\/em>\u0101<\/em>graha kare
<\/em>bahusthale e kath<\/em>\u0101<\/em>ra vyatikrama kare<\/em><\/p>\n


Text 14<\/b><\/em><\/p>\n

In \u015ar\u012bmad-Bh\u0101gavatam <\/em>(1.5.12) j\u00f1\u0101na <\/em>and karma <\/em>are condemned:<\/p>\n

nai<\/em>\u1e63<\/em>karmyam apy acyuta-bh<\/em>\u0101<\/em>va-varjita<\/em>\u1e41
<\/em>na <\/em>\u015b<\/em>obhate j\u00f1<\/em>\u0101<\/em>nam ala<\/em>\u1e41<\/em> nira\u00f1janam
<\/em>kuta<\/em>\u1e25<\/em> puna<\/em>\u1e25<\/em> \u015b<\/em>a<\/em>\u015b<\/em>vad abhadram <\/em>\u012b\u015b<\/em>vare
<\/em>na c<\/em>\u0101<\/em>rpita<\/em>\u1e41<\/em> karma yad apy ak<\/em>\u0101<\/em>ra<\/em>\u1e47<\/em>am<\/em><\/p>\n

Even pure knowledge (j\u00f1\u0101na<\/em>), which is the direct s\u0101dhana <\/em>to obtain liberation, has no beauty if it is devoid of bhakti <\/em>to Bhagav\u0101n. How then can selfless action (ni\u1e63k\u0101ma-karma<\/em>), which is not offered to Bhagav\u0101n, and fruitive action (k\u0101myakarma<\/em>), which is always inauspicious in both its practice and perfection, be beautiful?<\/strong><\/p>\n

nira\u00f1jana karm<\/em>\u0101<\/em>t<\/em>\u012b<\/em>ta, kabhu j\u00f1<\/em>\u0101<\/em>na su<\/em>\u015b<\/em>obhita,
<\/em>\u015b<\/em>uddha bhakti vin<\/em>\u0101<\/em> n<\/em>\u0101<\/em>hi haya|
<\/em>svabh<\/em>\u0101<\/em>va abhadra karma, haleo ni<\/em>\u1e63<\/em>k<\/em>\u0101<\/em>ma dharma,
<\/em>k<\/em>\u1e5b\u1e63\u1e47\u0101<\/em>rpita naile <\/em>\u015b<\/em>ubha naya<\/em><\/p>\n


Text 15<\/b><\/em><\/p>\n

\u015ar\u012bmad-Bh\u0101gavatam <\/em>(10.14.4) condemns the path of non-devotion:<\/p>\n

\u015b<\/em>reya<\/em>\u1e25<\/em>-s<\/em>\u1e5b<\/em>ti<\/em>\u1e41<\/em> bhaktim udasya te vibho
<\/em>kli<\/em>\u015b<\/em>yanti ye kevala-bodha-labdhaye
<\/em>te<\/em>\u1e63\u0101<\/em>m asau kle<\/em>\u015b<\/em>ala eva <\/em>\u015b<\/em>i<\/em>\u1e63<\/em>yate
<\/em>n<\/em>\u0101<\/em>nyad yath<\/em>\u0101<\/em> sth<\/em>\u016b<\/em>la-tu<\/em>\u1e63\u0101<\/em>vagh<\/em>\u0101<\/em>tin<\/em>\u0101<\/em>m<\/em><\/p>\n

O Lord, devotional service unto You is the main source of all kinds of auspiciousness. Those who give up this path only to cultivate j\u00f1\u0101na <\/em>will simply undergo hard work, suffer pain and achieve difficulty, just as the only gain of a person who beats empty husks is hard work, not rice.<\/strong><\/p>\n

bhakti-patha ch<\/em>\u0101\u1e0d<\/em>i\u2019 kare j\u00f1<\/em>\u0101<\/em>nera pray<\/em>\u0101<\/em>sa
<\/em>miche ka<\/em>\u1e63\u1e6d<\/em>a p<\/em>\u0101<\/em>ya t<\/em>\u0101<\/em>ra haya sarva-n<\/em>\u0101\u015b<\/em>a
<\/em>ati ka<\/em>\u1e63\u1e6d<\/em>e tu<\/em>\u1e63<\/em>a ku<\/em>\u1e6d<\/em>i\u2019 ta<\/em>\u1e47\u1e0d\u016b<\/em>la n<\/em>\u0101<\/em> p<\/em>\u0101<\/em>ya
<\/em>bhakti-<\/em>\u015b\u016b<\/em>nya j\u00f1<\/em>\u0101<\/em>ne tath<\/em>\u0101<\/em> v<\/em>\u1e5b<\/em>th<\/em>\u0101<\/em> dina y<\/em>\u0101<\/em>ya<\/em><\/p>\n


Text 16<\/b><\/em><\/p>\n

The blazing fire of material existence is extinguished by n\u0101masa\u1e45k\u012brtana<\/em>. \u015ar\u012bmad-Bh\u0101gavatam <\/em>(6.2.46) says:<\/p>\n

n<\/em>\u0101<\/em>ta<\/em>\u1e25<\/em> para<\/em>\u1e41<\/em> karma-nibandha-k<\/em>\u1e5b<\/em>ntana<\/em>\u1e41
<\/em>mumuk<\/em>\u1e63<\/em>at<\/em>\u0101\u1e41<\/em> t<\/em>\u012b<\/em>rtha-pad<\/em>\u0101<\/em>nuk<\/em>\u012b<\/em>rtan<\/em>\u0101<\/em>t
<\/em>na yat puna<\/em>\u1e25<\/em> karmasu sajjate mano
<\/em>rajas-tamobhy<\/em>\u0101\u1e41<\/em> kalila<\/em>\u1e41<\/em> tato \u2019nyath<\/em>\u0101<\/em><\/p>\n

For those who desire liberation from the bondage of this material existence, there is no other means than chanting the name of Bhagav\u0101n, who sanctifies even the holy places by the touch of His lotus feet. This n\u0101ma-sa\u1e45k\u012brtana <\/em>is able to destroy the root cause of all sinful activities, because when the mind has taken shelter of Bhagav\u0101n it will never again be caught by fruitive activities. By taking shelter of any atonement other than the name of Bhagav\u0101n, the heart will remain affected by the modes of passion and ignorance, and sins will not be destroyed at the root.<\/strong><\/p>\n

karma-bandha sukha<\/em>\u1e47\u1e0d<\/em>ana, mok<\/em>\u1e63<\/em>a pr<\/em>\u0101<\/em>pti sa<\/em>\u1e45<\/em>gha<\/em>\u1e6d<\/em>ana,
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma-k<\/em>\u012b<\/em>rtane s<\/em>\u0101<\/em>dhaya
<\/em>karma-cakra rajas-tama<\/em>\u1e25<\/em>, p<\/em>\u016b<\/em>r<\/em>\u1e47<\/em>a-r<\/em>\u016b<\/em>pe vinirgama,
<\/em>n<\/em>\u0101<\/em>ma vin<\/em>\u0101<\/em> n<\/em>\u0101<\/em>hi anyop<\/em>\u0101<\/em>ya<\/em><\/p>\n


Text 17<\/b><\/em><\/p>\n

Further, the Padma Pur\u0101\u1e47a <\/em>states:<\/p>\n

sak<\/em>\u1e5b<\/em>d ucc<\/em>\u0101<\/em>rita<\/em>\u1e41<\/em> yena harir ity ak<\/em>\u1e63<\/em>ara-dvayam
<\/em>baddha<\/em>\u1e25<\/em> parikaras tena mok<\/em>\u1e63\u0101<\/em>ya gamana<\/em>\u1e41<\/em> prati<\/em><\/p>\n

A person who even once chants the two syllables ha <\/em>and ri <\/em>easily attains liberation.<\/strong><\/p>\n

y<\/em>\u0101\u1e45<\/em>ra mukhe ekab<\/em>\u0101<\/em>ra n<\/em>\u0101<\/em>ma n<\/em>\u1e5b<\/em>tya kare
<\/em>mok<\/em>\u1e63<\/em>a-sukha an<\/em>\u0101<\/em>y<\/em>\u0101<\/em>se p<\/em>\u0101<\/em>ya sei nare<\/em><\/p>\n


Text 18<\/b><\/em><\/p>\n

The holy name is like the moonlight that causes the white water lotus of all-auspiciousness to blossom. The Skanda Pur\u0101\u1e47a <\/em>says:<\/p>\n

madhura-madhuram etan ma<\/em>\u1e45<\/em>gala<\/em>\u1e41<\/em> ma<\/em>\u1e45<\/em>gal<\/em>\u0101<\/em>n<\/em>\u0101\u1e41
<\/em>sakala-nigama-vall<\/em>\u012b<\/em> sat-phala<\/em>\u1e41<\/em> cit-svar<\/em>\u016b<\/em>pam
<\/em>sak<\/em>\u1e5b<\/em>d api parig<\/em>\u012b<\/em>ta<\/em>\u1e41<\/em> \u015b<\/em>raddhay<\/em>\u0101<\/em> helay<\/em>\u0101<\/em> v<\/em>\u0101
<\/em>bh<\/em>\u1e5b<\/em>guvara nara-m<\/em>\u0101<\/em>tra<\/em>\u1e41<\/em> t<\/em>\u0101<\/em>rayet k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma<\/em><\/p>\n

The holy name is the most auspicious of all that is auspicious, and the sweetest of all that is sweet. It is the fully ripened transcendental fruit of all the creepers of the \u015arutis. O best of the Bh\u1e5bgu dynasty, if a person even once chants the name of K\u1e5b\u1e63\u1e47a without offence \u2013 be it with faith or indifferently \u2013 that chanting will deliver him from the bondage of material existence.<\/strong><\/p>\n

sakala ma<\/em>\u1e45<\/em>gala haite parama ma<\/em>\u1e45<\/em>gala
<\/em>cit-sv<\/em>\u0101<\/em>r<\/em>\u016b<\/em>pa san<\/em>\u0101<\/em>tana vedavall<\/em>\u012b<\/em>-phala
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma ekab<\/em>\u0101<\/em>ra <\/em>\u015b<\/em>raddh<\/em>\u0101<\/em>ya hel<\/em>\u0101<\/em>ya
<\/em>y<\/em>\u0101\u1e45<\/em>h<\/em>\u0101<\/em>ra vedane sei mukta suni<\/em>\u015b<\/em>caya<\/em><\/p>\n


Text 19<\/b><\/em><\/p>\n

The holy name is the life of all transcendental knowledge, which is compared to a wife (vadh\u016b<\/em>). This is supported by the following verse from the Garu\u1e0da Pur\u0101\u1e47a<\/em>:<\/p>\n

yad icchasi para<\/em>\u1e41<\/em> j\u00f1<\/em>\u0101<\/em>na<\/em>\u1e41
<\/em>j\u00f1<\/em>\u0101<\/em>n<\/em>\u0101<\/em>d yat parama<\/em>\u1e41<\/em> padam
<\/em>tad <\/em>\u0101<\/em>dare<\/em>\u1e47<\/em>a r<\/em>\u0101<\/em>jendra
<\/em>kuru govinda-k<\/em>\u012b<\/em>rtanam<\/em><\/p>\n

O best of kings, if you desire to obtain the topmost knowledge and the supreme goal of that knowledge, prema-bhakti<\/em>, then chant the holy name of \u015ar\u012b Govinda with great respect and devotion.<\/strong><\/p>\n

parama j\u00f1<\/em>\u0101<\/em>na haite ye parama pada p<\/em>\u0101<\/em>ya
<\/em>govinda-k<\/em>\u012b<\/em>rtana sei karaha <\/em>\u015b<\/em>raddh<\/em>\u0101<\/em>ya<\/em><\/p>\n


Text 20<\/b><\/em><\/p>\n

In \u015ar\u012bmad-Bh\u0101gavatam <\/em>(3.5.40) the demigods speak the following:<\/p>\n

dh<\/em>\u0101<\/em>tar yad asmin bhava <\/em>\u012b\u015b<\/em>a j<\/em>\u012b<\/em>v<\/em>\u0101<\/em>s
<\/em>t<\/em>\u0101<\/em>pa-traye<\/em>\u1e47\u0101<\/em>bhihat<\/em>\u0101<\/em> na <\/em>\u015b<\/em>arma
<\/em>\u0101<\/em>tman labhante bhagava<\/em>\u1e41<\/em>s tav<\/em>\u0101\u1e45<\/em>ghricch<\/em>\u0101<\/em>y<\/em>\u0101\u1e41
<\/em>sa-vidy<\/em>\u0101<\/em>m ata <\/em>\u0101\u015b<\/em>rayema<\/em><\/p>\n

O Vidh\u0101t\u0101! O Lord! O Param\u0101tm\u0101! In this material world the living entities, overwhelmed by the threefold miseries, cannot find any peace. Therefore, O Bhagav\u0101n, we take shelter of the shade of Your lotus feet, which are full of knowledge.<\/strong><\/p>\n

e sa<\/em>\u1e41<\/em>s<\/em>\u0101<\/em>re t<\/em>\u0101<\/em>pa-traya, abhihata j<\/em>\u012b<\/em>vacaya,
<\/em>ohe k<\/em>\u1e5b\u1e63\u1e47<\/em>a n<\/em>\u0101<\/em> labhe ma<\/em>\u1e45<\/em>gala
<\/em>tava pada-ch<\/em>\u0101<\/em>y<\/em>\u0101<\/em> vidy<\/em>\u0101<\/em>, <\/em>\u015b<\/em>ubha d<\/em>\u0101<\/em>t<\/em>\u0101<\/em> anavady<\/em>\u0101<\/em>,
<\/em>tad-<\/em>\u0101\u015b<\/em>raye sarva-<\/em>\u015b<\/em>ubha phala<\/em><\/p>\n


Text 21<\/em><\/p>\n

In \u015ar\u012bmad-Bh\u0101gavatam <\/em>(4.29.49) it is stated:<\/p>\n

s<\/em>\u0101<\/em> vidy<\/em>\u0101<\/em> tan-matir yay<\/em>\u0101<\/em><\/p>\n

Knowledge is that by which one\u2019s attention is concentrated upon Bhagav\u0101n.<\/strong><\/p>\n

ye <\/em>\u015b<\/em>aktite k<\/em>\u1e5b\u1e63\u1e47<\/em>e kare udbh<\/em>\u0101<\/em>vana
<\/em>vidy<\/em>\u0101<\/em>-n<\/em>\u0101<\/em>me sei kare avidy<\/em>\u0101<\/em> kha<\/em>\u1e47\u1e0d<\/em>ana
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma sei vidy<\/em>\u0101<\/em>-vadh<\/em>\u016b<\/em>ra j<\/em>\u012b<\/em>vana
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a-p<\/em>\u0101<\/em>da-padme ye karaye sthira mana<\/em><\/p>\n

Text 22<\/em><\/b><\/p>\n

The chanting of the holy name expands the ocean of transcendental bliss. It is stated in \u015ar\u012bmad-Bh\u0101gavatam <\/em>(8.3.20):<\/p>\n

ek<\/em>\u0101<\/em>ntino yasya na ka\u00f1can<\/em>\u0101<\/em>rtha<\/em>\u1e41
<\/em>v<\/em>\u0101<\/em>\u00f1chanti ye vai bhagavat-prapann<\/em>\u0101\u1e25
<\/em>aty-adbhuta<\/em>\u1e41<\/em> tac-carita<\/em>\u1e41<\/em> suma<\/em>\u1e45<\/em>gala<\/em>\u1e41
<\/em>g<\/em>\u0101<\/em>yanta <\/em>\u0101<\/em>nanda-samudra-magn<\/em>\u0101\u1e25<\/em><\/p>\n

The devotees who are exclusively surrendered unto Bhagav\u0101n, and who have no other desire than to attain Him, become immersed in an ocean of bliss by performing sa\u1e45k\u012brtana <\/em>of His wonderful and supremely auspicious pastimes.<\/strong><\/p>\n

aki\u00f1cana haye kare ek<\/em>\u0101<\/em>nta k<\/em>\u012b<\/em>rtana
<\/em>\u0101<\/em>nanda samudre magna haya sei jana<\/em><\/p>\n


Text 23<\/b><\/em><\/p>\n

N\u0101ma-sa\u1e45k\u012brtana <\/em>enables one to taste complete nectar at every step; therefore the Padma Pur\u0101\u1e47a <\/em>states:<\/p>\n

tebhyo namo \u2019stu bhava-v<\/em>\u0101<\/em>ridhi-j<\/em>\u012b<\/em>r<\/em>\u1e47<\/em>a-pa<\/em>\u1e45<\/em>ka
sammagna-mok<\/em>\u1e63<\/em>a<\/em>\u1e47<\/em>a-vicak<\/em>\u1e63<\/em>a<\/em>\u1e47<\/em>a-p<\/em>\u0101<\/em>dukebhya<\/em>\u1e25
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>eti var<\/em>\u1e47<\/em>a-yugala<\/em>\u1e41<\/em> \u015b<\/em>rava<\/em>\u1e47<\/em>ena ye<\/em>\u1e63\u0101<\/em>m
<\/em>\u0101<\/em>nandathur bhavati nartita-roma-v<\/em>\u1e5b<\/em>nda<\/em>\u1e25<\/em><\/p>\n

The devotees whose bodily hairs stand on end and whose hearts tremble with bliss upon hearing the two syllables k\u1e5b <\/em>and \u1e63\u1e47a<\/em>, deliver the living entities engrossed in material existence. Clearsighted, intelligent persons who desire eternal auspiciousness surrender to the lotus feet of these rasika-bhaktas<\/em>.<\/strong><\/p>\n

k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma suni\u2019 roma-v<\/em>\u1e5b<\/em>nda n<\/em>\u1e5b<\/em>tya kare
<\/em>\u0101<\/em>nanda kampana haya y<\/em>\u0101\u1e45<\/em>h<\/em>\u0101<\/em>ra <\/em>\u015b<\/em>ar<\/em>\u012b<\/em>re
<\/em>bhava-sindhu-pa<\/em>\u1e45<\/em>ka magna j<\/em>\u012b<\/em>vera uddh<\/em>\u0101<\/em>ra
<\/em>vicak<\/em>\u1e63<\/em>a<\/em>\u1e47<\/em>a ti<\/em>\u1e45<\/em>ho nami cara<\/em>\u1e47<\/em>e t<\/em>\u0101\u1e45<\/em>h<\/em>\u0101<\/em>ra<\/em><\/p>\n


Text 24<\/b><\/em><\/p>\n

Chanting the holy name completely cleanses the self. \u015ar\u012bmad- Bh\u0101gavatam <\/em>(12.12.48) states:<\/p>\n

sa<\/em>\u1e45<\/em>k<\/em>\u012b<\/em>rtyam<\/em>\u0101<\/em>no bhagav<\/em>\u0101<\/em>n ananta<\/em>\u1e25
<\/em>\u015b<\/em>rut<\/em>\u0101<\/em>nubh<\/em>\u0101<\/em>vo vyasana<\/em>\u1e41<\/em> hi pu<\/em>\u1e41<\/em>s<\/em>\u0101<\/em>m
<\/em>pravi<\/em>\u015b<\/em>ya citta<\/em>\u1e41<\/em> vidhunoty a<\/em>\u015b<\/em>e<\/em>\u1e63<\/em>a<\/em>\u1e41
<\/em>yath<\/em>\u0101<\/em> tamo \u2019rko \u2019bhram iv<\/em>\u0101<\/em>ti-v<\/em>\u0101<\/em>ta<\/em>\u1e25<\/em><\/p>\n

Bhagav\u0101n \u015ar\u012b Hari Himself enters the heart of a devotee who describes His name, form, qualities, pastimes and so on, or hears His glories; and He destroys all the darkness of the sins present there. Upon entering the heart of the j\u012bva<\/em>, Bhagav\u0101n destroys his offences, impediments, duplicity and material desires, just as the sun drives away darkness or a powerful wind scatters the clouds. This cleanses the mirror-like hearts of those who take shelter of K\u1e5b\u1e63\u1e47a\u2019s name, and very quickly they attain their pure transcendental forms.<\/strong><\/p>\n

\u015b<\/em>ruta anubh<\/em>\u016b<\/em>ta yata anartha sa<\/em>\u1e41<\/em>yoga
<\/em>\u015b<\/em>r<\/em>\u012b<\/em> k<\/em>\u1e5b\u1e63\u1e47<\/em>a k<\/em>\u012b<\/em>rtane saba haya ta viyoga
<\/em>ye r<\/em>\u016b<\/em>pa v<\/em>\u0101<\/em>yute megha s<\/em>\u016b<\/em>rya tama<\/em>\u1e25<\/em> n<\/em>\u0101\u015b<\/em>e
<\/em>citte prave<\/em>\u015b<\/em>iy<\/em>\u0101<\/em> do<\/em>\u1e63<\/em>a a<\/em>\u015b<\/em>e<\/em>\u1e63<\/em>a vin<\/em>\u0101\u015b<\/em>e
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a n<\/em>\u0101<\/em>m<\/em>\u0101\u015b<\/em>raye citta darpa<\/em>\u1e47<\/em>a m<\/em>\u0101<\/em>rjana
<\/em>ati <\/em>\u015b\u012b<\/em>ghra labhe j<\/em>\u012b<\/em>va k<\/em>\u1e5b\u1e63\u1e47<\/em>a prema-dhana<\/em><\/p>\n


Text 25<\/b><\/em><\/p>\n

The holy name is K\u1e5b\u1e63\u1e47a Himself and the sweet embodiment of transcendental mellows (caitanya-rasa-vigraha<\/em>). In N\u0101m\u0101\u1e63\u1e6daka <\/em>(8) it is stated:<\/p>\n

n<\/em>\u0101<\/em>rada-v<\/em>\u012b\u1e47<\/em>ojj<\/em>\u012b<\/em>vana! sudhormi<\/em>\u2028<\/em> niry<\/em>\u0101<\/em>sa-m<\/em>\u0101<\/em>dhur<\/em>\u012b<\/em>-p<\/em>\u016b<\/em>ra!
<\/em>tva<\/em>\u1e41<\/em> k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma! k<\/em>\u0101<\/em>ma<\/em>\u1e41
<\/em>sphura me rasane rasena sad<\/em>\u0101<\/em><\/p>\n

O life of N\u0101rada\u2019s v\u012b\u1e47\u0101<\/em>! O crest of the waves upon the transcendental ocean of nectar! O condensed form of all sweetness! O K\u1e5b\u1e63\u1e47a-n\u0101ma! By Your own sweet will, may You always appear on my tongue along with all transcendental rasa<\/em>.<\/strong><\/p>\n

muni-v<\/em>\u012b\u1e47\u0101<\/em>-ujj<\/em>\u012b<\/em>vana-sudhormi-niry<\/em>\u0101<\/em>sa
<\/em>m<\/em>\u0101<\/em>dhur<\/em>\u012b<\/em>te parip<\/em>\u016b<\/em>r<\/em>\u1e47<\/em>a k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>mocchv<\/em>\u0101<\/em>sa
<\/em>sei n<\/em>\u0101<\/em>ma anargala <\/em>\u0101<\/em>m<\/em>\u0101<\/em>ra rasane
<\/em>n<\/em>\u0101<\/em>cuna rasera saha ei v<\/em>\u0101<\/em>\u00f1ch<\/em>\u0101<\/em> mane<\/em><\/p>\n


Text 26<\/b><\/em><\/p>\n

The second verse of N\u0101m\u0101\u1e63\u1e6daka <\/em>states:<\/p>\n

jaya n<\/em>\u0101<\/em>madheya! muni-v<\/em>\u1e5b<\/em>nda-geya!
<\/em>jana-ra\u00f1jan<\/em>\u0101<\/em>ya param ak<\/em>\u1e63<\/em>ar<\/em>\u0101<\/em>k<\/em>\u1e5b<\/em>te!
<\/em>tvam an<\/em>\u0101<\/em>dar<\/em>\u0101<\/em>d api man<\/em>\u0101<\/em>g-ud<\/em>\u012b<\/em>rita<\/em>\u1e41
<\/em>nikhilogra-t<\/em>\u0101<\/em>pa-pa<\/em>\u1e6d<\/em>al<\/em>\u012b\u1e41<\/em> vilumpasi<\/em><\/p>\n

O Hari-n\u0101ma, the great sages constantly chant Your glories. To delight the devotees You have appeared in the form of transcendental syllables. All victory unto You! May Your excellence forever be splendidly manifest, and may You display it to all. Prabhu, Your excellence is such that even if Your name is chanted only once and without respect \u2013 that is, to indicate something else, jokingly and so forth \u2013 it completely destroys the most fearsome of sins, and even sinful thoughts. Thus, make me surrender to You without fail, and by my remembrance of Your power, purify me because I proclaim Your glories.<\/strong><\/p>\n

j<\/em>\u012b<\/em>va <\/em>\u015b<\/em>iva l<\/em>\u0101<\/em>gi\u2019 param<\/em>\u0101<\/em>k<\/em>\u1e63<\/em>ara <\/em>\u0101<\/em>k<\/em>\u0101<\/em>ra
<\/em>muni-v<\/em>\u1e5b<\/em>nda g<\/em>\u0101<\/em>ya <\/em>\u015b<\/em>raddh<\/em>\u0101<\/em> kari\u2019 aniv<\/em>\u0101<\/em>ra
<\/em>jaya jaya harin<\/em>\u0101<\/em>ma akhilograt<\/em>\u0101<\/em>pa
<\/em>n<\/em>\u0101\u015b<\/em>a kara hel<\/em>\u0101<\/em> g<\/em>\u0101<\/em>ne e ba<\/em>\u1e0d<\/em>a prat<\/em>\u0101<\/em>pa<\/em><\/p>\n


Text 27<\/b><\/em><\/p>\n

The Vedas (\u1e5ag Veda <\/em>1.156.3) describe the truth of the holy name (n\u0101ma-tattva<\/em>):<\/p>\n

o<\/em>\u1e41<\/em> ity etad brahma<\/em>\u1e47<\/em>o nedi<\/em>\u1e63\u1e6d<\/em>a<\/em>\u1e41
<\/em>n<\/em>\u0101<\/em>ma yasm<\/em>\u0101<\/em>d ucc<\/em>\u0101<\/em>ryam<\/em>\u0101<\/em>na
<\/em>eva sa<\/em>\u1e41<\/em>s<\/em>\u0101<\/em>ra-bhay<\/em>\u0101<\/em>t t<\/em>\u0101<\/em>rayati
<\/em>tasm<\/em>\u0101<\/em>d ucyate t<\/em>\u0101<\/em>ra iti<\/em><\/p>\n

One who chants o\u1e41<\/em>, which is very close to Brahman (here meaning Bhagav\u0101n) and which indicates Brahman, is liberated from the fear of the material world by this name. Therefore o\u1e41 <\/em>is famous by the name t\u0101raka-brahma <\/em>(the deliverer).<\/strong><\/p>\n


Text 28<\/em><\/b><\/p>\n

o<\/em>\u1e41<\/em> \u0101<\/em>sya j<\/em>\u0101<\/em>nanto n<\/em>\u0101<\/em>ma-cid-vivaktan mahas te vi<\/em>\u1e63\u1e47<\/em>o
<\/em>sumati<\/em>\u1e41<\/em> bhaj<\/em>\u0101<\/em>mahe o<\/em>\u1e41<\/em> tat sat<\/em><\/p>\n

O Vi\u1e63\u1e47u, all the Vedas appear from Your name, which is fully conscious and all-illuminating. Your name is the personification of transcendence and supreme bliss, and it is the embodiment of easily obtainable transcendental knowledge. I worship You by thoughtfully performing continuous chanting of Your name.<\/strong><\/p>\n


<\/b>Text 29<\/em><\/p>\n

tato \u2019bh<\/em>\u016b<\/em>t triv<\/em>\u1e5b<\/em>d o<\/em>\u1e41<\/em>k<\/em>\u0101<\/em>ro
<\/em>yo \u2019vyakta prabhava<\/em>\u1e25<\/em> svar<\/em>\u0101\u1e6d
<\/em>yat tal li<\/em>\u1e45<\/em>ga<\/em>\u1e41<\/em> bhagavato
<\/em>brahma<\/em>\u1e47<\/em>a<\/em>\u1e25<\/em> param<\/em>\u0101<\/em>tmana<\/em>\u1e25<\/em><\/p>\n

\u015ar\u012b Bhagav\u0101n is imperceptible; He is both undivided and divided. The syllables found in the word o\u1e41 <\/em>are His manifestation, and He is manifest in the three forms of Brahman, Param\u0101tm\u0101 and Bhagav\u0101n. The three syllables in the o\u1e41k\u0101ra <\/em>represent the names Hari, K\u1e5b\u1e63\u1e47a and R\u0101ma. The name of Hari is non-different from Hari Himself.<\/strong><\/p>\n

avyakta haite k<\/em>\u1e5b\u1e63\u1e47<\/em>a svar<\/em>\u0101\u1e6d<\/em>a svatantra
<\/em>brahma, <\/em>\u0101<\/em>tm<\/em>\u0101<\/em>, bhagav<\/em>\u0101<\/em>n li<\/em>\u1e45<\/em>gatraya tantra
<\/em>a-k<\/em>\u0101<\/em>ra u-k<\/em>\u0101<\/em>ra <\/em>\u0101<\/em>ra ma-k<\/em>\u0101<\/em>ra nirde<\/em>\u015b<\/em>a
<\/em>o<\/em>\u1e41<\/em> hari k<\/em>\u1e5b\u1e63\u1e47<\/em>a r<\/em>\u0101<\/em>ma n<\/em>\u0101<\/em>mera vi<\/em>\u015b<\/em>e<\/em>\u1e63<\/em>a
<\/em>hari haite abhinna sakala harin<\/em>\u0101<\/em>ma
<\/em>v<\/em>\u0101<\/em>cya-v<\/em>\u0101<\/em>caka bhede p<\/em>\u016b<\/em>r<\/em>\u1e47<\/em>a kare k<\/em>\u0101<\/em>ma<\/em><\/p>\n


Text 30<\/b><\/em><\/p>\n

\u015ar\u012b Caitanya-bh\u0101gavata <\/em>(Madhya-kha\u1e47\u1e0da <\/em>23.76\u20138) states:<\/p>\n

hare k<\/em>\u1e5b\u1e63\u1e47<\/em>a hare k<\/em>\u1e5b\u1e63\u1e47<\/em>a k<\/em>\u1e5b\u1e63\u1e47<\/em>a k<\/em>\u1e5b\u1e63\u1e47<\/em>a hare hare
<\/em>hare r<\/em>\u0101<\/em>ma hare r<\/em>\u0101<\/em>ma r<\/em>\u0101<\/em>ma r<\/em>\u0101<\/em>ma hare hare
<\/em>prabhu kahe kahil<\/em>\u0101<\/em>ma ei mah<\/em>\u0101<\/em>-mantra
<\/em>ih<\/em>\u0101<\/em> japa giy<\/em>\u0101<\/em> sabe kariy<\/em>\u0101<\/em> nirbandha
<\/em>ih<\/em>\u0101<\/em> haite sarva-siddhi haibe sab<\/em>\u0101<\/em>ra
<\/em>sarva-k<\/em>\u1e63<\/em>a<\/em>\u1e47<\/em>a bala ithe vidhi n<\/em>\u0101<\/em>hi <\/em>\u0101<\/em>ra<\/em><\/p>\n

The Lord said, \u201cRegularly chant japa <\/em>of this mah\u0101-mantra<\/em>. In this way you will attain all perfection. Chant at any time and in any circumstance; there are no other rules for chanting.\u201d<\/strong><\/p>\n


Text 31<\/b><\/em><\/p>\n

Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>(1.2.103) states:<\/p>\n

acir<\/em>\u0101<\/em>d eva sarv<\/em>\u0101<\/em>rtha<\/em>\u1e25
<\/em>siddhaty e<\/em>\u1e63\u0101<\/em>m abh<\/em>\u012b<\/em>psita<\/em>\u1e25
<\/em>sad-dharmasy<\/em>\u0101<\/em>vabodh<\/em>\u0101<\/em>ya
<\/em>ye<\/em>\u1e63\u0101\u1e41<\/em> nirbandhin<\/em>\u012b<\/em> mati<\/em>\u1e25<\/em><\/p>\n

The holy name is the bestower of all perfection, and those who continuously chant harin\u0101ma <\/em>with such firm faith and conviction quickly obtain the fruit of prema<\/em>.<\/strong><\/p>\n

nirbandhin<\/em>\u012b<\/em>-mati-saha k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma kare
<\/em>ati<\/em>\u015b\u012b<\/em>ghra prema-phala sei n<\/em>\u0101<\/em>me dhare<\/em><\/p>\n


Text 32<\/b><\/em><\/p>\n

Hari-bhakti-vil\u0101sa <\/em>gives the following injunctions for chanting:<\/p>\n

tulas<\/em>\u012b<\/em>-k<\/em>\u0101\u1e63\u1e6d<\/em>ha-gha<\/em>\u1e6d<\/em>itair <\/em>ma<\/em>\u1e47<\/em>ibhir japa-m<\/em>\u0101<\/em>lik<\/em>\u0101
sarva-karm<\/em>\u0101\u1e47<\/em>i sarve<\/em>\u1e63\u0101<\/em>m \u012b<\/em>psit<\/em>\u0101<\/em>rtha-phala-prad<\/em>\u0101
<\/em>go-puccha-sad<\/em>\u1e5b\u015b\u012b<\/em> k<\/em>\u0101<\/em>ry<\/em>\u0101 <\/em>yad v<\/em>\u0101<\/em> sarp<\/em>\u0101<\/em>k<\/em>\u1e5b<\/em>ti<\/em>\u1e25<\/em> \u015b<\/em>ubh<\/em>\u0101
<\/em>tarjany<\/em>\u0101<\/em> na sp<\/em>\u1e5b\u015b<\/em>et s<\/em>\u016b<\/em>tra<\/em>\u1e41 <\/em>kampayen na vidh<\/em>\u016b<\/em>nayet
<\/em>a<\/em>\u1e45<\/em>gu<\/em>\u1e63\u1e6d<\/em>ha-parva-madhyastha<\/em>\u1e41 <\/em>parivarta<\/em>\u1e41<\/em> sam<\/em>\u0101<\/em>caret
<\/em>na sp<\/em>\u1e5b\u015b<\/em>et v<\/em>\u0101<\/em>ma-hastena <\/em>kara-bhra<\/em>\u1e63\u1e6d\u0101\u1e41<\/em> na k<\/em>\u0101<\/em>rayet
<\/em>bhuktau muktau tath<\/em>\u0101<\/em> k<\/em>\u1e5b\u1e63\u1e6d<\/em>au <\/em>madhya-m<\/em>\u0101<\/em>y<\/em>\u0101\u1e41<\/em> japet sudh<\/em>\u012b\u1e25<\/em><\/p>\n

A japa-m\u0101l\u0101 <\/em>made of tulas\u012b <\/em>or precious stones fulfils all kinds of inner desires. A japa-m\u0101l\u0101 <\/em>shaped like a cow\u2019s tail or a snake is auspicious. One should not touch the japa-m\u0101l\u0101 <\/em>with the forefinger. One should not swing or shake the m\u0101l\u0101 <\/em>again and again while chanting. Chant and change the direction of the m\u0101l\u0101 <\/em>using the thumb and the middle finger. Do not touch the m\u0101l\u0101 <\/em>with the left hand, and do not let it fall from the hand. Those who desire material enjoyment (bhukti<\/em>) and those who desire liberation (mukti<\/em>) chant with the middle finger.<\/strong><\/p>\n


Text 33<\/b><\/em><\/p>\n

Hari-bhakti-vil\u0101sa <\/em>states:<\/p>\n

mana<\/em>\u1e25<\/em> sa<\/em>\u1e41<\/em>hara<\/em>\u1e47<\/em>a<\/em>\u1e41<\/em> \u015b<\/em>auca<\/em>\u1e41 <\/em>mauna<\/em>\u1e41<\/em> mantr<\/em>\u0101<\/em>rtha-cintanam
<\/em>avyagratvam anirvedo <\/em>japa-sampatti-hetava<\/em>\u1e25<\/em><\/p>\n

While chanting, one should be one-pointed and give up talking about mundane topics. With a pure heart, one should think about the meaning of the holy name, and be steadfast and patient in his chanting and remembrance of the holy name.<\/strong><\/p>\n

japa k<\/em>\u0101<\/em>le manake ek<\/em>\u0101<\/em>grabh<\/em>\u0101<\/em>ve laha
<\/em>citte <\/em>\u015b<\/em>uddha th<\/em>\u0101<\/em>ka, v<\/em>\u1e5b<\/em>th<\/em>\u0101<\/em> kath<\/em>\u0101<\/em> n<\/em>\u0101<\/em>hi kaha
<\/em>n<\/em>\u0101<\/em>m<\/em>\u0101<\/em>rtha cintaha sad<\/em>\u0101<\/em> dhairy<\/em>\u0101\u015b<\/em>raya kara
<\/em>n<\/em>\u0101<\/em>mete <\/em>\u0101<\/em>dara kari\u2019 k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma smara<\/em><\/p>\n


Text 34<\/b><\/em><\/p>\n

\u015ar\u012b Gop\u0101la-guru explains the meaning of the holy name as follows:<\/p>\n

vij\u00f1<\/em>\u0101<\/em>pya bhagavat-tattva<\/em>\u1e41 <\/em>cid-ghan<\/em>\u0101<\/em>nanda-vigraham
<\/em>haraty avidy<\/em>\u0101\u1e41<\/em> tat k<\/em>\u0101<\/em>ryam <\/em>ato harir iti sm<\/em>\u1e5b<\/em>ta<\/em>\u1e25
<\/em>harati <\/em>\u015b<\/em>r<\/em>\u012b<\/em>-k<\/em>\u1e5b\u1e63\u1e47<\/em>a-mana<\/em>\u1e25 <\/em>k<\/em>\u1e5b\u1e63\u1e47\u0101<\/em>hl<\/em>\u0101<\/em>da-svar<\/em>\u016b<\/em>pi<\/em>\u1e47\u012b
<\/em>ato harety anenaiva <\/em>\u015b<\/em>r<\/em>\u012b<\/em>-r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em> parik<\/em>\u012b<\/em>rtit<\/em>\u0101
<\/em>\u0101<\/em>nandaika-sukha-sv<\/em>\u0101<\/em>m<\/em>\u012b <\/em>\u015b<\/em>y<\/em>\u0101<\/em>ma<\/em>\u1e25<\/em> kamala-locana<\/em>\u1e25
<\/em>gokul<\/em>\u0101<\/em>nandano nanda <\/em>nandana<\/em>\u1e25<\/em> k<\/em>\u1e5b\u1e63\u1e47<\/em>a <\/em>\u012b<\/em>ryate
<\/em>vaidagdh<\/em>\u012b<\/em> s<\/em>\u0101<\/em>ra-sarvasva<\/em>\u1e41 <\/em>m<\/em>\u016b<\/em>rti-l<\/em>\u012b<\/em>l<\/em>\u0101<\/em>dhidaivatam
<\/em>r<\/em>\u0101<\/em>dhik<\/em>\u0101\u1e41<\/em> ramyan nitya<\/em>\u1e41 <\/em>r<\/em>\u0101<\/em>ma ity abhidh<\/em>\u012b<\/em>yate<\/em><\/p>\n

The Supreme Person \u015ar\u012b Bhagav\u0101n has descended in the form of the holy name, which is the embodiment of condensed knowledge and bliss. While remembering the name of Bhagav\u0101n, one should remember that n\u0101ma <\/em>and n\u0101m\u012b <\/em>are non-different. In the first stage of a s\u0101dhaka\u2019s <\/em>progress, the holy name removes ignorance. Therefore He is Hari, \u201cHe who removes\u201d. The rasika\u0101c\u0101ryas<\/em>, however, taste harin\u0101ma <\/em>by thinking that, in the ku\u00f1jas <\/em>V\u1e5b\u1e63abh\u0101nu-nandin\u012b \u015ar\u012b R\u0101dh\u0101 is stealing away the mind of \u015ar\u012b Hari by Her service. He who chants Hare K\u1e5b\u1e63\u1e47a with this meditation attains prema-bhakti<\/em>. \u015ar\u012b R\u0101dh\u0101 is k\u1e5b\u1e63\u1e47a-hl\u0101din\u012b-r\u016bpi\u1e47\u012b<\/em>, the embodiment of K\u1e5b\u1e63\u1e47a\u2019s own pleasure potency. She steals away K\u1e5b\u1e63\u1e47a\u2019s mind, and therefore Her name is Har\u0101. The vocative form of Har\u0101 is Hare. Thus, Hare K\u1e5b\u1e63\u1e47a means R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a Yugala.<\/strong><\/p>\n

The names R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a are sac-cid-\u0101nanda<\/em>, full of eternity, knowledge and bliss. R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a are personally present in Hare K\u1e5b\u1e63\u1e47a. The eternal master of \u015ar\u012b R\u0101dh\u0101, who is bliss personified, is \u015ay\u0101ma, who has eyes like lotus petals and who desires that \u015ar\u012b R\u0101dhik\u0101 always be happy. Nanda-nandana \u015ar\u012b K\u1e5b\u1e63\u1e47a, the giver of bliss to the residents of Gokula, is always yearning to taste happiness with \u015ar\u012b R\u0101dh\u0101. K\u1e5b\u1e63\u1e47a is L\u012ble\u015bvara, a clever dh\u012bra-lalita-n\u0101yaka<\/em>; therefore His name is R\u0101dh\u0101rama\u1e47a. The Hare K\u1e5b\u1e63\u1e47a mah\u0101-mantra <\/em>is comprised of names of the Divine Couple. While chanting this mantra <\/em>one should remember Their pastimes.<\/strong><\/p>\n

cid-ghana <\/em>\u0101<\/em>nanda-r<\/em>\u016b<\/em>pa <\/em>\u015b<\/em>r<\/em>\u012b<\/em> bhagav<\/em>\u0101<\/em>n
<\/em>n<\/em>\u0101<\/em>ma-r<\/em>\u016b<\/em>pe avat<\/em>\u0101<\/em>ra ei ta pram<\/em>\u0101\u1e47<\/em>a
<\/em>avidy<\/em>\u0101<\/em>-hara<\/em>\u1e47<\/em>a k<\/em>\u0101<\/em>rya haite n<\/em>\u0101<\/em>ma hari
<\/em>ataeva hare k<\/em>\u1e5b\u1e63\u1e47<\/em>a n<\/em>\u0101<\/em>me y<\/em>\u0101<\/em>ya tari
<\/em>k<\/em>\u1e5b\u1e63\u1e47\u0101<\/em>hl<\/em>\u0101<\/em>da-svar<\/em>\u016b<\/em>pi<\/em>\u1e47\u012b<\/em> \u015b<\/em>r<\/em>\u012b<\/em> r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em> \u0101<\/em>m<\/em>\u0101<\/em>ra
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a mana hare t<\/em>\u0101<\/em>i har<\/em>\u0101<\/em> n<\/em>\u0101<\/em>ma t<\/em>\u0101\u1e45<\/em>ra
<\/em>r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em>-k<\/em>\u1e5b\u1e63\u1e47<\/em>a <\/em>\u015b<\/em>abde <\/em>\u015b<\/em>r<\/em>\u012b<\/em> sac-cid-<\/em>\u0101<\/em>nanda r<\/em>\u016b<\/em>pa
<\/em>hare k<\/em>\u1e5b\u1e63\u1e47<\/em>a <\/em>\u015b<\/em>abde r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em>-kr<\/em>\u1e63\u1e47<\/em>era svar<\/em>\u016b<\/em>pa
<\/em>\u0101<\/em>nanda-svar<\/em>\u016b<\/em>pa-r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em> t<\/em>\u0101\u1e45<\/em>ra nitya sv<\/em>\u0101<\/em>m<\/em>\u012b
<\/em>kamala-locana <\/em>\u015b<\/em>y<\/em>\u0101<\/em>ma r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em>nanda-k<\/em>\u0101<\/em>m<\/em>\u012b
<\/em>gokula-<\/em>\u0101<\/em>nanda nanda-nandana <\/em>\u015b<\/em>r<\/em>\u012b<\/em> k<\/em>\u1e5b\u1e63\u1e47<\/em>a
<\/em>r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em>-sa<\/em>\u1e45<\/em>ge sukh<\/em>\u0101<\/em>sv<\/em>\u0101<\/em>de sarvad<\/em>\u0101<\/em> sat<\/em>\u1e5b\u1e63\u1e47<\/em>a
<\/em>vaidagdhya-s<\/em>\u0101<\/em>ra-sarvasva m<\/em>\u016b<\/em>rta l<\/em>\u012b<\/em>le<\/em>\u015b<\/em>vara
<\/em>\u015b<\/em>r<\/em>\u012b<\/em> r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em>-rama<\/em>\u1e47<\/em>a r<\/em>\u0101<\/em>ma n<\/em>\u0101<\/em>ma ata<\/em>\u1e25<\/em>para
<\/em>hare k<\/em>\u1e5b\u1e63\u1e47<\/em>a mah<\/em>\u0101<\/em>-mantra <\/em>\u015b<\/em>r<\/em>\u012b<\/em> yugala n<\/em>\u0101<\/em>ma
<\/em>yugala l<\/em>\u012b<\/em>l<\/em>\u0101<\/em>ra cint<\/em>\u0101<\/em> kara avir<\/em>\u0101<\/em>ma<\/em><\/p>\n


Text 35<\/b><\/em><\/p>\n

The B\u1e5bhan-n\u0101rad\u012bya Pur\u0101\u1e47a <\/em>states:<\/p>\n

harer n<\/em>\u0101<\/em>ma harer n<\/em>\u0101<\/em>ma
<\/em>harer n<\/em>\u0101<\/em>maiva kevalam
<\/em>kalau n<\/em>\u0101<\/em>sty eva n<\/em>\u0101<\/em>sty eva
<\/em>n<\/em>\u0101<\/em>sty eva gatir anyath<\/em>\u0101<\/em><\/p>\n

In Kali-yuga there is no other way for the j\u012bva <\/em>than chanting the holy name. There is no other way, there is no other way.<\/strong><\/p>\n

anya dharma karma ch<\/em>\u0101\u1e0d<\/em>i harin<\/em>\u0101<\/em>ma s<\/em>\u0101<\/em>ra
<\/em>kali-yuge t<\/em>\u0101<\/em>h<\/em>\u0101<\/em> vin<\/em>\u0101<\/em> gati n<\/em>\u0101<\/em>hi <\/em>\u0101<\/em>ra<\/em><\/p>\n


Text 36<\/b><\/em><\/p>\n

The Bh\u0101gavata-n\u0101ma-kaumud\u012b <\/em>states:<\/p>\n

nakta<\/em>\u1e41<\/em> div<\/em>\u0101<\/em> ca gatabhir jita-nidra eko
<\/em>nirvi<\/em>\u1e47\u1e47<\/em>a <\/em>\u012b<\/em>k<\/em>\u1e63<\/em>ita-patho mita-bhuk pra<\/em>\u015b\u0101<\/em>nta<\/em>\u1e25
<\/em>yady acyute bhagavati sva-mano na sajjen
<\/em>n<\/em>\u0101<\/em>m<\/em>\u0101<\/em>ni tad-rati-kar<\/em>\u0101\u1e47<\/em>i pa<\/em>\u1e6d<\/em>hed vilajja<\/em>\u1e25<\/em><\/p>\n

If your mind is not absorbed in the name of \u015ar\u012b Bhagav\u0101n Acyuta, then day and night without shyness chant those principal names that are endowed with rati <\/em>(such as R\u0101dh\u0101-rama\u1e47a, Vraja-vallabha and Gop\u012bjana-vallabha). Minimise sleep, eat moderately, and proceed on the path of spiritual truth with a peaceful mind and a disregard for worldly things.<\/strong><\/p>\n

r<\/em>\u0101<\/em>tra dina unnidra nirvighna nirbhaya
<\/em>mitabhuk pra<\/em>\u015b\u0101<\/em>nta nirjane cint<\/em>\u0101<\/em>maya
<\/em>lajj<\/em>\u0101<\/em> tyaji k<\/em>\u1e5b\u1e63\u1e47<\/em>a-rati udd<\/em>\u012b<\/em>paka n<\/em>\u0101<\/em>ma
<\/em>ucc<\/em>\u0101<\/em>ra<\/em>\u1e47<\/em>a kare bhakta k<\/em>\u1e5b\u1e63\u1e47\u0101<\/em>sakti k<\/em>\u0101<\/em>ma<\/em><\/p>\n


Text 37<\/b><\/em><\/p>\n

\u015ar\u012bmad-Bh\u0101gavatam <\/em>(6.3.22) states:<\/p>\n

et<\/em>\u0101<\/em>v<\/em>\u0101<\/em>n eva loke \u2019smin <\/em>pu<\/em>\u1e41<\/em>s<\/em>\u0101\u1e41<\/em> dharma<\/em>\u1e25<\/em> para<\/em>\u1e25<\/em> sm<\/em>\u1e5b<\/em>ta<\/em>\u1e25
<\/em>bhakti-yogo bhagavati <\/em>tan-n<\/em>\u0101<\/em>ma-graha<\/em>\u1e47\u0101<\/em>dibhi<\/em>\u1e25<\/em><\/p>\n

Only the worship of Bhagav\u0101n \u015ar\u012b V\u0101sudeva, performed through n\u0101ma-sa\u1e45k\u012brtana<\/em>, is called bhakti-yoga<\/em>. This alone is the supreme dharma <\/em>for the living entities.<\/strong><\/p>\n

bhakti-yoga k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma graha<\/em>\u1e47\u0101<\/em>di r<\/em>\u016b<\/em>pa
<\/em>para dharma n<\/em>\u0101<\/em>me t<\/em>\u0101<\/em>ra nir<\/em>\u1e47\u012b<\/em>ta svar<\/em>\u016b<\/em>pa<\/em><\/p>\n


Text 38<\/b><\/em><\/p>\n

While chanting harin\u0101ma<\/em>, one should remember K\u1e5b\u1e63\u1e47a\u2019s pastimes. \u201cNi\u015b\u0101nte k\u012brtane ku\u00f1ja-bha\u1e45ga kare dhy\u0101na<\/em>, krame krame citta lagne rasera vidh\u0101na \u2013 <\/em>by remembering and performing k\u012brtana <\/em>of ni\u015b\u0101nta-l\u012bl\u0101<\/em>, or ku\u00f1ja-bha\u1e45ga-l\u012bl\u0101<\/em>, the mind will gradually relish rasa<\/em>.\u201d Govinda-l\u012bl\u0101m\u1e5bta <\/em>(1.10) states:<\/p>\n

r<\/em>\u0101<\/em>tryante trasta-v<\/em>\u1e5b<\/em>nderita bahu-viravair bodhitau k<\/em>\u012b<\/em>ra<\/em>\u015b\u0101<\/em>r<\/em>\u012b<\/em>padyair-
<\/em>h<\/em>\u1e5b<\/em>dyair api sukha-<\/em>\u015b<\/em>ayan<\/em>\u0101<\/em>d utthitau tau sakh<\/em>\u012b<\/em>bhi<\/em>\u1e25
<\/em>d<\/em>\u1e5b\u1e63\u1e6d<\/em>au h<\/em>\u1e5b\u1e63\u1e6d<\/em>au tad<\/em>\u0101<\/em> tvoditarati-lalitau kakkha<\/em>\u1e6d\u012b<\/em>-g<\/em>\u012b\u1e25<\/em> sa<\/em>\u015b<\/em>a<\/em>\u1e45<\/em>kau
<\/em>r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em>-k<\/em>\u1e5b\u1e63\u1e47<\/em>au sat<\/em>\u1e5b\u1e63\u1e47\u0101<\/em>v api nija-nija-dh<\/em>\u0101<\/em>mny <\/em>\u0101<\/em>pta-talpau smar<\/em>\u0101<\/em>mi<\/em><\/p>\n

At the end of the night, V\u1e5bnd\u0101-dev\u012b, fearing the approach of day, indicates to the \u015buka <\/em>(parrot), \u015b\u0101r\u012b <\/em>(female parrot) and other birds to make sweet sounds to awaken \u015ar\u012b R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a. A cool, gentle, fragrant breeze is slowly blowing. With charming calls, the peacocks, peahens, \u015buka<\/em>, s\u0101r\u012b <\/em>and pap\u012bh\u0101 <\/em>(cuckoos) glorify \u015ar\u012b R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a\u2019s pastimes. They say, \u201cO Vrajar\u0101ja-nandana! O Niku\u00f1je\u015bvar\u012b! When will we receive Your dar\u015bana<\/em>?\u201d Although the Divine Couple have been aroused by the sweet chirping of the birds, They embrace each other in fear of being separated and again fall asleep, weary from amorous play. The more V\u1e5bnd\u0101-dev\u012b tries to wake Them, the more They drowsily pretend to sleep deeply, for They do not desire to leave one another. At that time, the she-monkey Kakkha\u1e6d\u012b loudly cries \u201cJa\u1e6dil\u0101! Ja\u1e6dil\u0101!\u201d and They awaken, filled with fear. (The meaning of \u201cJa\u1e6dil\u0101\u201d is \u201cMorning has come and the sun-rays, which look like matted hair (ja\u1e6d\u0101<\/em>), are about to appear.\u201d But it can also mean \u201cJa\u1e6dil\u0101 is coming\u201d, Ja\u1e6dil\u0101 being \u015ar\u012b R\u0101dh\u0101\u2019s mother-in-law.) The nitya-sakh\u012bs <\/em>and pr\u0101\u1e47a-sakh\u012bs <\/em>enter the ku\u00f1ja<\/em>. These ma\u00f1jar\u012b-sakh\u012bs <\/em>redecorate R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a with clothes and ornaments, concealing the signs of Their amorous pastimes, and then they call the priya-sakh\u012bs <\/em>and priya-narma-sakh\u012bs<\/em>. Ki\u015bora and Ki\u015bor\u012b joke with each other, and \u015ar\u012b Lalit\u0101 performs Their \u0101rati<\/em>. Thereafter They proceed to Their respective residences.<\/strong><\/p>\n

dekhiy<\/em>\u0101<\/em> aru<\/em>\u1e47<\/em>odaya, v<\/em>\u1e5b<\/em>nd<\/em>\u0101<\/em>-dev<\/em>\u012b<\/em> vyasta haya,
<\/em>ku\u00f1je n<\/em>\u0101<\/em>n<\/em>\u0101<\/em> rava kar<\/em>\u0101<\/em>ila
<\/em>\u015b<\/em>uka-s<\/em>\u0101<\/em>r<\/em>\u012b<\/em>-padya suni, u<\/em>\u1e6d<\/em>he r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em> n<\/em>\u012b<\/em>lama<\/em>\u1e47<\/em>i,
<\/em>sakh<\/em>\u012b<\/em>-ga<\/em>\u1e47<\/em>a dekhi h<\/em>\u1e5b\u1e63\u1e6d<\/em>a hail<\/em>\u0101
<\/em>k<\/em>\u0101<\/em>locita sulalita, kakkha<\/em>\u1e6d\u012b<\/em>ra rave bh<\/em>\u012b<\/em>ta,
<\/em>r<\/em>\u0101<\/em>dh<\/em>\u0101<\/em>-k<\/em>\u1e5b\u1e63\u1e47<\/em>a sat<\/em>\u1e5b\u1e63\u1e47<\/em>a haiy<\/em>\u0101
nija-nija g<\/em>\u1e5b<\/em>he gel<\/em>\u0101<\/em>, nibh<\/em>\u1e5b<\/em>te <\/em>\u015b<\/em>ayana kail<\/em>\u0101<\/em>,
<\/em>d<\/em>\u016b\u1e45<\/em>he bhaji se l<\/em>\u012b<\/em>l<\/em>\u0101<\/em> smariy<\/em>\u0101
<\/em>ei l<\/em>\u012b<\/em>l<\/em>\u0101<\/em> smara <\/em>\u0101<\/em>ra g<\/em>\u0101<\/em>o k<\/em>\u1e5b\u1e63\u1e47<\/em>a-n<\/em>\u0101<\/em>ma,
<\/em>k<\/em>\u1e5b\u1e63\u1e47<\/em>a-l<\/em>\u012b<\/em>l<\/em>\u0101<\/em> prema-dhana p<\/em>\u0101<\/em>be k<\/em>\u1e5b\u1e63\u1e47<\/em>a-dh<\/em>\u0101<\/em>ma<\/em><\/p>\n

Thus ends the Prathama-y\u0101ma-s\u0101dhana<\/em>, Ni\u015b\u0101nta-bhajana<\/em>, of \u015ar\u012b Bhajana-rahasya<\/em>.<\/b><\/p>\n<\/div><\/div><\/div><\/div><\/div>

<\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"

Bhajana Rahasya was written by Bhaktivinoda \u1e6ch\u0101kura in 1902 as a supplement to his Hari-n\u0101ma-cint\u0101ma\u1e47i. The text has eight chapters corresponding with the eight verses of \u015ar\u012b Caitanya\u2019s \u015aik\u1e63\u0101\u1e63\u1e6dakam and each chapter is to be read during three hour periods during twenty-four hours. Each chapter also explains one of the eight divisions of the process of bhakti according to R\u016bpa Gosv\u0101m\u012b\u2019s Bhakti-ras\u0101m\u1e5bta-sindhu. Each Sanskrit verse that Bhaktivinoda quotes is accompanied by his own Bengali verse translation.<\/p>\n","protected":false},"author":10,"featured_media":2967,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[610],"tags":[2033,2032],"_links":{"self":[{"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/posts\/2964"}],"collection":[{"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/comments?post=2964"}],"version-history":[{"count":7,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/posts\/2964\/revisions"}],"predecessor-version":[{"id":9111,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/posts\/2964\/revisions\/9111"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/media\/2967"}],"wp:attachment":[{"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/media?parent=2964"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/categories?post=2964"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/tags?post=2964"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}