Book excerptsSri Bhajana RahasyaPRARTHAMA-YĀMA-SĀDHANA. Niśanta-bhajana. Śraddhā. Verses 21-25.

PRARTHAMA-YĀMA-SĀDHANA. Niśanta-bhajana. Śraddhā. Verses 21-25.

TEXT 21

In Çrémad-Bhägavatam (4.29.49) it is stated:

sä vidyä tan-matir yayä

 

Knowledge is that by which one’s attention is concentrated upon Bhagavän.

ye çaktite kåñëe kare udbhävana
vidyä-näme sei kare avidyä khaëòana
kåñëa-näma sei vidyä-vadhüra jévana
kåñëa-päda-padme ye karaye sthira mana

BHAJANA-RAHASYA-VÅTTI

Bhagavän has only one potency (çakti), which has two functions: knowledge (vidyä) and ignorance (avidyä). Yogamäyä is knowledge and Mahämäyä is ignorance. Mahämäyä is responsible for the creation of the material world, and she covers the living entity’s eternal identity and inherent qualities.

The word vidyä is derived from the verbal root vid, “to know” or “to understand”. In other words vidyä is that through which one can know service to Çré Kåñëa. When çuddha-bhakti arises in the heart of the sädhaka by his continuous performance of hearing and chanting, at that time Bhakti-devé removes his ignorance and dispels all desires other than to attain the service of Bhagavän. By vidyä-våtti, the function of knowledge, she destroys the jéva’s coverings in the form of his gross and subtle bodies and simultaneously manifests his pure spiritual body according to his inherent nature (svarüpa). The life of this transcendental knowledge (vidyä), which is compared to a wife, is the holy name of Kåñëa. This vidyä fixes a person’s mind at the lotus feet of Çré Kåñëa. Çré Caitanya Mahäprabhu asked Räya Rämänanda:

prabhu kahe – “kaun vidyä vidyä madhye sära?”
räya kahe – “kåñëa bhakti vinä vidyä nähi ära”
Çré Caitanya-caritämåta (Madhya-lélä 8.245)

 

“Which is the most important of all fields of knowledge?” Räya Rämänanda replied, “Except for kåñëa-bhakti, no other education is important.”

TEXT 22

The chanting of the holy name expands the ocean of transcendental bliss. It is stated in Çrémad-Bhägavatam (8.3.20):

ekäntino yasya na kaïcanärthaà
väïchanti ye vai bhagavat-prapannäù
aty-adbhutaà tac-caritaà sumaìgalaà
gäyanta änanda-samudra-magnäù

 

The devotees who are exclusively surrendered unto Bhagavän, and who have no other desire than to attain Him, become immersed in an ocean of bliss by performing saìkértana of His wonderful and supremely auspicious pastimes.

akiïcana haye kare ekänta kértana
änanda samudre magna haya sei jana

BHAJANA-RAHASYA-VÅTTI

This Text comes from Gajendra’s prayers to Bhagavän, when Gajendra was being attacked by the crocodile. The sädhaka will also realise Bhagavän in his heart by constantly chanting the holy name. Çré-kåñëa-saìkértana unlimitedly expands the jéva’s inherent transcendental pleasure by virtue of the essential function of the hlädiné-çakti. When the jéva attains his pure spiritual form, he experiences unlimited bliss. In this condition he is eternally situated in one of the transcendental rasas – däsya, sakhya, vätsalya or mädhurya – and he relishes complete nectar at every step by virtue of the ever-increasing freshness of his attachment to Çré Kåñëa (nava-naväyamäna-anuräga).

TEXT 23

Näma-saìkértana enables one to taste complete nectar at every step; therefore the Padma Puräëa states:

tebhyo namo ’stu bhava-väridhi-jérëa-paìka-
sammagna-mokñaëa-vicakñaëa-pädukebhyaù
kåñëeti varëa-yugalaà çravaëena yeñäm
änandathur bhavati nartita-roma-våndaù

 

The devotees whose bodily hairs stand on end and whose hearts tremble with bliss upon hearing the two syllables kå and ñëa, deliver the living entities engrossed in material existence. Clear-sighted, intelligent persons who desire eternal auspiciousness surrender to the lotus feet of these rasika-bhaktas.

kåñëa-näma suni’ roma-vånda nåtya kare
änanda kampana haya yäìhära çarére
bhava-sindhu-paìka magna jévera uddhära
vicakñaëa tiìho nami caraëe täìhära

BHAJANA-RAHASYA-VÅTTI

I offer my repeated obeisances unto the lotus feet of those persons whose bodily hairs stand on end, whose hearts tremble with bliss, and from whose eyes tears flow upon hearing the name of Kåñëa. Such devotees, who are most fortunate and magnanimous, are expert in delivering the jévas sunk in the horrible mud of material existence.

TEXT 24

Chanting the holy name completely cleanses the self. Çrémad-Bhägavatam (12.12.48) states:

saìkértyamäno bhagavän anantaù
çrutänubhävo vyasanaà hi puàsäm
praviçya cittaà vidhunoty açeñaà
yathä tamo ’rko ’bhram iväti-vätaù

 

Bhagavän Çré 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 jéva, Bhagavän 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 Kåñëa’s name, and very quickly they attain their pure transcendental forms.

çruta anubhüta yata anartha saàyoga
çré kåñëa kértane saba haya ta viyoga
ye rüpa väyute megha sürya tamaù näçe
citte praveçiyä doña açeña vinäçe
kåñëa nämäçraye citta darpaëa märjana
ati çéghra labhe jéva kåñëa prema-dhana

BHAJANA-RAHASYA-VÅTTI

The glories of näma-saìkértana are described in this Text. Näma Prabhu enters the heart of the living entity who is performing näma-saìkértana, destroys all his anarthas and makes his heart soft and smooth. Not only that, näma-saìkértana will also destroy all kinds of anarthas in a person who merely sees or hears saìkértana, just as the sun drives away darkness or the wind drives away the clouds. The scriptures state that the jévas’ tendency to enjoy will be completely destroyed on the strength of performing näma-kértana in the association of devotees. At the end of Çrémad-Bhägavatam (12.13.23) Çré Vedavyäsa glorifies näma-saìkértana:

näma-saìkértanaà yasya
sarva-päpa-praëäçanam
praëämo duùkha-çamanas
taà namämi harià param

 

All sins are completely destroyed by the chanting of Bhagavän’s names, and all kinds of miseries are relieved by complete surrender to His lotus feet and by always bowing down to Him. I offer my respectful obeisances unto that Absolute Truth, Çré Hari.

TEXT 25

The holy name is Kåñëa Himself and the sweet embodiment of transcendental mellows (caitanya-rasa-vigraha). In Nämäñöaka (8) it is stated:

närada-véëojjévana! sudhormi-
niryäsa-mädhuré-püra!
tvaà kåñëa-näma! kämaà
sphura me rasane rasena sadä

 

O life of Närada’s véëä! O crest of the waves upon the transcendental ocean of nectar! O condensed form of all sweetness! O Kåñëa-näma! By Your own sweet will, may You always appear on my tongue along with all transcendental rasa.

muni-véëä-ujjévana-sudhormi-niryäsa
mädhuréte paripürëa kåñëa-nämocchväsa
sei näma anargala ämära rasane
näcuna rasera saha ei väïchä mane

BHAJANA-RAHASYA-VÅTTI

Here Rüpa Gosvämé prays: “O life of Närada Muni’s véëä! O crest of the waves on the transcendental ocean of nectar! O condensed form of all sweetness! O Kåñëa-näma! May You always, by Your own will, dance on my tongue with all transcendental rasa. This is my prayer at Your lotus feet.”

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