Do you know Mahaprabhu ?

[krsna 3]

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[krsna 3]

 

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[krsna 3]

Bhakti-naipunya: The Last Limit of Bhakti

 

[ A Lecture by Sri Gaura Govinda Swami Maharaja ]

 

 

 

In the Adi-lila, Tenth Chapter of Sri Caitanya-caritamrita, Srila Kaviraja Gosvami has given a description of the many expansions of the Caitanya tree, the branches and the sub-branches. So all these very dear, intimate devotees of Sri Caitanya Mahaprabhu they know Gauranga Mahaprabhu and they know Krishna. It is given in the Gaura-ganoddesa-dipika how most of them were in Krishna-lila, Vraja-lila. Most of them were sakhis, manjaris and some were in sakhya-rasa, friendship, like this Abhirama. They have all taken part in both krishna-lila and Gaura-lila. They are the associates of Krishna and the associates of Gaura, because there is no difference between Gaura and Krishna. Is there any difference? No. Krishna is Gaura and Gaura is Krishna, so Krishna-lila is Gaura-lila and Gaura-1ila is Krishna-lila. In tattva they are the same. But... only one difference is there. In Gaura the two bodies of Radha and Krishna are combined together, that is the only thing, nothing else.

 

 

radha-purna-sakti, -krishna-purna-saktiman

dui vastu bheda nai, sastra-paramana

radha-krishna aiche sada eka-i svarupa

lila-rasa asvadite dhare dui-rupa

 

 

(Caitanya-caritamrita Adi 4 .96,98)

 

 

There is no difference between the energy and the energetic , shakti-shaktiman abhina. Therefore there is no difference between Radha and Krishna. Radha is purna-shakti and Krishna is purna-shaktiman, so there is no difference, but, lila-rasa asvadite dhare dui-rupa, to relish the mellow of pastimes two bodies are there, Radha and Krishna, otherwise they are one.

 

So in Vraja-lila there are two bodies, Radha and Krishna, Vishaya and Ashraya. But in the form of Gauranga They are one. Radha and Krishna combined together. Krishna assuming the mood and complexion of Radharani appears and that is Gauranga. This is the tattva, and that is a very deep and confidential tattva. Narahari Sarkara has said:

 

 

caitanya bhakti-naipunya

krishnas tu bhagavan svayam

tayo prakasa dekatra

krishna-caitanya ucyate

 

 

Caitanya is Krishna and Krishna is Caitanya, there is no difference, but in Caitanya one thing is added that is bhakti-naipunya. When Krishna comes assuming the mood of a bhakta, He is Caitanya. But without the mood of a bhakta that is Krishna. So Caitanya means, caitanya bhakti-naipunya.

 

Krishna is the Absolute Truth, advaya-jnana-tattva, the Supreme Truth, parama tattva. And so is Caitanya , also advaya-tattva but one addition is there, that is bhakti naipunya, 'The last limit of bhakti, ' prema-bhakti. If prema bhakti is added to Krishna that is Caitanya. Therefore sacinandana Gauranga is the Supreme Absolute Truth, parama tattva, Bhagavan but with bhakti-naipunya added to it. That is Gauranga and in the Gauranga form you will find two things combined together. What are those? Sambhoga and vipralambha. These two things combined together that is Gauranga. And that is bhakti-naipunya, 'The last limit of bhakti.

 

Transcendental Flow

 

So the sadhya, the end that is prema and that is bhakti naipunya, it means prema-bhakti. If that prema-bhakti is added to Krishna, that is Gauranga, nothing else. And in that Gauranga form you will find these two opposite things placed together. That sambhoga and vipralambha, we say, viruddhita, opposite things placed together. This you will only find in the combined form of Radha and Krishna, that is Gauranga. Otherwise you will never find it anywhere else, it is only in Gauranga. But in Vraja, will you find these two things combined? No, not possible at all, because in Vraja-lila two bodies are there, Krsria and Radha. And in Vraja-lila, the flow of that Lila is like the flow of a river. As a river has two embankments, similarly the flow of Vraja-lila has two embankments, that is sambhoga and vipralambha. The embankment of union and the embankment of separation, try to understand. So on the embankment of union both Radha and Krishna relish the mellow of union. On the embankment of separation both Radha and Krishna relish the mellow of separation. It is mentioned in the Ujjvala-nilamani that on the embankment of separation the relishment of this mellow, viraha-rasa, that is of four types. Purva-raga, mana, prema-vaicchitya and pravnsa, these specific words. Just hear it, when you will get to read or hear Ujjvala-nilamani you can see that Rupapada has given elaborate explanations. So four types of relishment are there, and similarly on the embankment of union there are also four types of relishment. That is samhksipa, sankirna, sampanya and samriddhimana. This Caitanya-caritamrta is the postgraduate study so everything will come up; Ujjvala- nilamani, Vidagdhamadhava, Bhakti-rasamrta-sindhu, all these books will come up.

 

So samksipa, sankirna, sampanya and samriddhimana this is on the embankment of union and it has connection with the other embankment. First comes samksipa that is relished after the first type of that in viraha-tattva, that is purva-raga. First viraha and then milana, sambhoga and similarly sankirna is relished after mana-viraha. Then sampanya is relished after prema-vaicchitya-viraha. And samriddhimana is relished after pravasa-viraha. This is just to have an idea of the four types of relishment on each embankment. These are two opposite things, sambhoga and vipralambha, union and separation. And these two are required otherwise there will be no question of the flow of these transcendental loving conjugal pastimes. They are always there, and they are required otherwise if these two were not there how will there be flow, how will there be movement.

 

Two Opposites in One Container

 

You have two legs, a right leg and a left leg and then you are moving as the bird has two wings, right wing and left wing and flies. So similarly two are there sambhoga and vipralambha, two embankments so the flow of lila in Vraja is there.

 

Another thing is there. On the embankment of sambhoga there is sukha, happiness. Union means happiness. On the embankment of vipralambha, viraha, there is accute pain, the pangs of separation. Intense heat is there and vilapa, crying is also there. And these two separate things are eternally there in Vraja. But they are not in one container, they are on two separate embankments. But in Navadvipa-lila or Gaura-lila these two are contained in one pot. Union and separation. Because Gaura is the combination, union of Radha and Krishna and He also at the same time accepts vipralambha bhava, feeling the pangs of separation from Krishna. Two opposites are in one container, this is the tattva here.

 

Ashraya and Vishaya. Krishna is the Vishaya and Radha is the Ashraya and in Vraja They are eternally Vishaya and Ashraya, thus the flow of lila is going on. But in Gaura, Ashraya and Vishaya are combined together. Two opposites, union and separation combined in one container, and this is the tattva. In one container, ekadi karana, two opposites together it is abicintya, inconceivable. We cannot conceive of it.

 

Vraja-vilasa

 

But one question is there. In Vraja-lila these union and separation cannot be placed together, they are separately taking place, not together. But in Gaura-lila you will find it together, two opposites are there. This is wonderful and very mysterious, but Rupapada says,

 

"It is not a fact that in Vraja-vilasa these two are never placed together. It is there, but not always and not everywhere. In some special cases for a fleeting moment, a very temporary period, it is there." Rupapada has given that and such devotees they relish it.Rupa Gosvami has given this thing in the Vidagdha madhava and the Lalita-madhava dramas. It is prema vaicchitya, that means one feels the separation in union. If one feels separation in union that becomes prema vaicchitya, and you will find this prema-vaicchitya in Vidagdha-madhava and Lalita-madhava. These two opposites are there, union is there and the feeling of separation is also there, for a very short moment.

 

The Bumblebee

 

I am giving one example from the Vidagdha-madhava.

 

On the embankment of the Yamuna both Radha and Govinda are there and they are playing, on the bank of the Yamuna. Then Vrindadevi came with two lotuses in her hands to decorate Radharani's ears. So Vrindadevi came with these two ornaments for the ears and gave them to Krishna. Krishna took them with much pleasure, with a smiling face and He was going to put them on the two ears of Radharani. At that time it was noticed that, pundarika kose canchorika vartate. This is the language of Rupapada in that drama Vidagdha-madhava. A black bumblebee was there in the whirl of the lotus. Then when Krishna was going to put these two lotuses on the two ears of Radharani, Radharani noticed this thing. Then Radharani said,

 

"Hey bumblebee, get out!"

 

Then that bumblebee coming out of the lotus, thinking the face of Radharani to be another lotus, went there.

 

Radharani says, "Hey get out, get out! "moving Her hand. Then the bumblebee thinks as another lotus the palm of Radharani's hand, and Radharani says, "This stupid bumblebee, shameless debauchee is not going away Get out, get out!

 

With the corner of Her sari She tries to drive him out. And Radharani is also frightened that it is not going away. At that time Madhumangala came and drove him out with a stick to a far distance.

 

Then he came back and said, " ma hu su ana."

 

Madhumangala said it in this specific language. Unless you understand this language you cannot taste it.

 

'Madhusudhana' means what? 'Madhusudhana' has two meanings. One meaning is bumblebee and the other meaning is Krishna. And so what Madhumangala said means bumblebee, but Radharani understood it as Krishna. Try to follow the language, this is a wonderful thing, otherwise you cannot relish it.You cannot relish it unless you understand this language.

 

"Ma hu su ana/madhusudhana,' tira hade, has disappeared."

 

So Madhumangala points out the bumblebee, "That bumblebee has gone."

 

But what Radharani understood is that Krishna has gone. Madhusadhana means Krishna also, "Krishna has gone.

And as soon as Radharani heard it She said, "Handi handi, kahin kadana madhusudhana."

 

Radharani said like that, this is the drama.

 

"Alas, alas! Where goes Madhusudhana, Krishna? Ooh!"

 

Krishna is there but She started crying, weeping, "0 where goes Madhusudhana? Why has that lotus-eyed Krishna left Me alone here in the forest of Vrndavana on the bank of the Yamuna? Why He does so? Alas!" And She started weeping, crying although Krishna is there. This is the very wonderful prema-vaicchitya-viraha. The lover and beloved are both there but they are feeling the pangs of separation, this is prema-vaicchitya. Then Krishna says, "Sarvani baja smitan karoti," and He drove them all out, Vrindadevi and Madhumangala and smiled. He just smiled and said, "Radhe Oh!"

 

Wonderful and Mysterious

 

This is the very wonderful prema-vaicchitya-viraha and it is in Vidagdha-madhava. Many instances are there. In Lalita-madhava you will find candravali-labhah and also another one, nava-vrndavana-sangamah. Also purnamanarathah, so many things are there in Lalita-madhava. And Rupapada has written about this prema-vaicchityaviraha, it means; though Radha and Krishna are there They are feeling the pangs of separation, for a short time. And that is only on special occasions, not always and not everywhere. That cannot be there in Vraja, but in Gauralila it is always there. The two opposite things are placed in one container, that is Gaura. Vipralambha and sambhoga. a very mysterious lila, the tattva of Gaura-lila. Otherwise you cannot find it anywhere else that these opposites are placed together.

 

Such wonderful lilas, very mysterious and inconceivable. This Gaura-tattva is a very deep and confidential tattva. It is the highest and very, very confidential. Therefore it is said to be the postgraduate study and only the students of that postgraduate class can understand, otherwise nobody can understand it. So this course is there, and two lectures are there every week. Anyone can come and hear, just hear but if he is not a student of that postgraduate class he cannot understand it. Anyway, sit and let it touch your ear then that is beneficial. The time will come that you can understand it, and in your heart you should cry for that,

 

 

kabe ha'be bolo se-dina amar.

 

 

"When will that auspicious day come in my life that I can understand this thing, so that I can relish it? I can become ecstatic, dance and roll and shed tears and be overwhelmed with that bhava, drowned and intoxicated."

 

You should feel like that, cry, cry ! Therefore we speak these things, just to put you in such a condition of crying.

 

[krsna 3]

 

O Lord Gauranga, Your exquisite form is bubbling over with the nectar of love of Godhead as You dance within Yourself.

[krsna 3]

k

[VNV 0]

 

Hare Krishna! Praise Lord Caitanya!

[krsna 3]

k

 

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[krsna 3]

k

 

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[krsna 3]

 

 

 

 

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[krsna 3]

Who Is Lord Caitanya?

 

Although Lord Krishna is the original Personality of Godhead, He Himself descends on earth to bestow upon His pure devotees the boon of devotional service. He descends sometimes as Lord Krishna as He is, and sometimes as Lord Caitanya. Both are leaders of the pure devotees.

Srimad Bhagavatm, 1.9.32 purport

 

Why Lord Krishna appears as Lord Caitanya Since all the great sages and devotees apply all energy and all activities in the service of the lotus feet of the Lord, there must be some transcendental pleasure in the toes of His lotus feet. The Lord licks His toe to taste the nectar for which the devotees always aspire. Sometimes the Supreme Personality of Godhead Himself wonders how much transcendental pleasure is within Himself, and in order to taste His own potency, He sometimes takes the position of tasting Himself. Lord Caitanya is Krishna Himself, but He appears as a devotee to taste the sweetness of the transcendental mellow in Himself which is tasted by Srimati Radharani the greatest of all devotees.

Srimad Bhagavatam, 3.33.4 purport

 

Caitanya Mahaprabhu, although Krishna Himself, taught us how to approach Krishna as a devotee. It is said, apani acari' bhakti sikhainu sabare. Lord Caitanya Mahaprabhu instructed others in the process of devotional service by setting the example Himself through His own personal actions.

Srimad Bhagavatam, 4.23.18 purport

 

Sri Caitanya Mahaprabhu is the incarnation for this age of Kali, as confirmed in many places throughout the puranas, the Mahabharata, Srimad-Bhagavatam and the Upanisads. The summary of His appearance is given in Caitanya-caritamrta (Madhya 6.99) as follows:

 

kali-yuge lilavatara na kare bhagavan ataeva 'tri-yuga' kari' kahi tara nama

 

In this age of Kali, the Supreme Personality of Godhead (Bhagavan) does not appear as a lilavatara, an incarnation to display pastimes. Therefore He is known as tri-yuga. Unlike other incarnations, Lord Sri Caitanya Mahaprabhu appears in this age of Kali as a devotee of the Lord. Therefore He is called a concealed incarnation (channavatara).

 

Srimad Bhagavatam, 5.18.35 purport

 

krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi sumedhasah

 

In Kali-yuga, intelligent men worship the Supreme Personality of Godhead in the form of Sri Caitanya Mahaprabhu, who is always accompanied by His associates such as Nityananda, Advaita, Gadadhara and Srivasa. The entire Krishna consciousness movement is based on the principles of the sankirtana movement inaugurated by Sri Caitanya Mahaprabhu. Therefore one who tries to understand the Supreme Personality of Godhead through the medium of the sankirtana movement knows everything perfectly. He is sumedhas, a person with substantial intelligence.

 

Srimad Bhagavatam, 11.5.32

 

Lord Caitanya Mahaprabhu should therefore not be considered one of us. He is Krishna Himself, the supreme living entity, and as such He never comes under the cloud of maya. Krishna, His expansions and even His higher devotees never fall into the clutches of illusion. Lord Caitanya came to earth simply to preach krsna-bhakti, love of Krishna. In other words, He is Lord Krishna Himself teaching the living entities the proper way to approach Krishna. He is like a teacher who, seeing a student doing poorly, takes up a pencil and writes, saying, "Do it like this: A, B, C." From this one should not foolishly think that the teacher is learning his ABC's. Similarly, although Lord Caitanya appears in the guise of a devotee, we should not foolishly think He is an ordinary human being; we should always remember that Lord Caitanya is Krishna (God) Himself teaching us how to become Krishna conscious, and we must study Him in that light. Caitanya-caritamrta, Adi lila introduction

 

The Supreme Personality of Godhead, Lord Sri Krishna, after displaying His pastimes as Lord Krishna, thought it wise to make His advent in the form of a devotee to explain personally the transcendental mellows of reciprocal service and love exchanged between Himself and His servants, friends, parents and fiancées. According to the Vedic literature, the foremost occupational duty for humanity in this Age of Kali is nama-sankirtana, or congregational chanting of the holy name of the Lord. The incarnation for this age especially preaches this process, but only Krishna Himself can explain the confidential loving service performed in the four principal varieties of loving affairs between the Supreme Lord and His devotees. Lord Krishna therefore personally appeared, with His plenary portions, as Lord Caitanya.

 

Caitanya-caritamrta, Adi lila Chapter 3 introduction

 

The Supreme Personality of Godhead appears in different incarnations, but His appearance in the role of a devotee is more beneficial to the conditioned souls than the other incarnations, with all their opulences. Sometimes a conditioned soul is bewildered when he tries to understand the incarnation of Godhead with full opulence.

 

Caitanya-caritamrta, Adi lila 6.97 purport

 

Sri Caitanya Mahaprabhu, who is the supreme controller, the one Personality of Godhead, has ecstatically become a devotee, yet His body is transcendental and not materially tinged.

 

Caitanya-caritamrta, Adi lila 7.10

 

Worshiping the Panca-tattva, Lord Caitanya in five features I offer my obeisances unto the Supreme Lord, Krishna, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee and devotional energy.

 

Caitanya-caritamrta, Adi lila 1.14

 

Sri Caitanya Mahaprabhu is the form of a devotee, Nityananda Prabhu appears in the form of a devotee's spiritual master, Advaita Prabhu is the form of a bhakta (devotee) incarnation, Gadadhara Prabhu is the energy of a bhakta, and Srivasa Thakura is a pure devotee. Thus there are spiritual distinctions between them. The bhakta-rupa (Sri Caitanya Mahaprabhu), the bhakta-svarupa (Sri Nityananda Prabhu) and the bhakta-avatara (Sri Advaita Prabhu) are described as the Supreme Personality of Godhead Himself, His immediate manifestation and His plenary expansion, and They all belong to the Vishnu category.

 

[krsna 3]

Bhaktivinoda Thakur

Bhajana-rahasya

Prathama-yama Sadhana

 

 

 

Prathama-yama Sadhana

 

Bhajana at the End of Night Sraddha

(Faith)

 

krsna-varnam tvisakrsnam sangopangastra-parsadam

yajсaih sankirtana-prayair bhajami kali-pavanam (1)

 

nijatve gaudiyan jagati parigrhya prabhur-iman

hare krsnety evam ganana-vidhina kirtayata bhoh

iti prayam siksam carana-madhupebhyah paridisan

saci-sunuh kim me nayana-saranim yasyati padam (2)

(Stavavali)

 

By the sacrifice of the congregational chanting of the holy name, I worship the deliverer of the living entities of Kali-yuga, Sri Gaurangadeva, who constantly sings the name of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His angas (bodily limbs in the form of Nityananda and Advaita Prabhu), upangas (parts of limbs like Srivasa Pandita), astra (weapon in the form of the holy name), and parsada (associates like Svarupa Damodara, Raya Ramananda, Gadadhara, and Govinda).

 

When will the son of Sacimata appear within the path of my eyes? He has accepted the Gaudiya Vaisnavas, who are like bees at His lotus feet, as His personal associates. Like a father, He gave them instructions to chant the Hare Krsna maha-mantra counting a fixed number of rounds.

 

The Supreme Absolute Truth, Sri Hari, has manifested His golden form in Navadvipa to deliver the living entities of Kali-yuga. Along with His associates, He has given the treasure of love of God by introducing the chanting of the holy names of the Lord the religious practice for the age of Kali. Congregational chanting of the holy names of the Lord is an eternal activity of the living entity. All other religious activities are meant to help one attain perfection in chanting the holy names.

 

It is said in the Visnu-rahasya:

 

yad abhyarcya harim bhaktya

krte kratu-satair api

 

phalam prapnoty avikalam

kalau govinda-kirtanat (3)

 

Whatever fruit can be obtained in Satya-yuga by devotedly worshiping Sri Hari through the performance of hundreds of sacrifices, that same result can be obtained in Kali-yuga simply by Govinda kirtana.

 

While chanting, other methods of atonement are prohibited. In the Brhad-visnu Purana it is stated:

 

namno 'sya yavati saktih

papa-nirharane hareh

 

tavat kartum na saknoti

patakam pataki janah (4)

 

Simply by once chanting the holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit.

 

There is no atonement equal to chanting the holy names. Therefore, intelligent persons give up all other occupational duties mentioned in the Vedas.

 

In the Hari-bhakti-vilasa, there is the following quote from the Vaisnava-cintamani on the superiority of kirtana:

 

aghacchit smaranam visnor

bahvayasena sadhyate

 

ostha-spandana-matrena

kirtanan tu tato varam (5)

 

Remembrance of Visnu, which destroys all sins, is attained by great efforts, but the glorification of Visnu just by vibrating the lips is superior to this remembrance. (The reason being that even by namabhasa, or reflection of chanting, the bondage to the material world is cut.)

 

By performance of austerities, remembrance of the Lord is difficult to attain. However, simply by moving one's lips one can easily perform kirtana. Even without moving the lips one may remember the holy names. By such chanting and remembering of the holy names one can achieve all perfection. Therefore, all the sastras have established that chanting and remembering the holy names is superior to the process of arcana.

 

The Hari-bhakti-vilasa states:

 

yena janma-sataih purvam

vasudevah samarcitah

 

tan mukhe hari-namani

sada tisthanti bharata (6)

 

O best of the Bharatas! The holy name of Hari can be always present in the mouth of only one who has perfectly worshiped Vasudeva for hundreds of previous births.

 

In the sixteen word Hare Krsna mantra there are eight pairs of names. Corresponding to these eight pairs, Caitanya Mahaprabhu has recited the eight slokas of the Siksastaka.

 

The first pair of names Hare Krsna signifies the subduer of ignorance and the performance of nama-sankirtana with faith. The second pair Hare Krsna means Krsna's names are invested with all potencies. One should have attachment for bhajana by taking shelter of the holy names in the association of sadhus. Gradually by performing bhajana, anarthas (unwanted contaminations) are destroyed. As anarthas are removed, nistha (firm faith) develops. The third pair Krsna Krsna indicates the company of pure devotees and becoming fixed in firm faith throughout the day and night. By the fourth pair Hare Hare unmotivated devotion is awakened along with a taste for nama-sankirtana.

 

The fifth pair Hare Rama represents the taste for pure service along with rememberance of the holy names as prescribed in the Siksastaka. In the sixth pair Hare Rama chanting in the beginning stage of transcendental emotion leads to material detachment and complete attachment to Krsna. The seventh pair Rama Rama awakens attachment for the mellow of conjugal rasa, the shelter of Radha's lotus feet, and feelings of separation. The eighth pair Hare Hare leads to attainment of the goal of life loving service to Radha and Krsna following in the mood of the gopis of Vrndavana throughout the eight divisions of day and night (asta-kala).

 

In the Bhakti-rasamrta-sindhu it is said:

 

adau sraddha tatah sadhu-sango 'tha bhajana-kriya

tato 'nartha-nivrttih syat tato nistha rucis tatah

athasaktis tato bhavas tatah premabhyudaсcati

sadhakanam ayam premnah pradurbhave bhavet kramah (7)

 

Certain pious activities Such pious activities as unknowingly serving or hearing krsna-katha from a devotee (ajсata-sukrti) lead to bhakti. >, which lead to bhakti, generate faith. One then becomes interested in associating with pure devotees. Thereafter, one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sadhana-bhakti, the execution of devotional service according to regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Krsna consciousness.

 

While chanting at the stage of nistha, anarthas are destroyed and one attains taste for the holy name. Then as more anarthas are destroyed, one comes to the stage of attachment. Gradually as the stage of bhava, or rati, is attained, almost all anarthas are destroyed.

 

In this development, if the desire for fame arises due to the company of nondevotees, it leads to kutinati (diplomacy), which then results in one's falldown. Therefore, one should carefully abandon the company of nondevotees and at the same time he should always chant the Lord's name in great ecstasy.

 

The Bhakti-rasamrta-sindhu quotes the following verse from the Katyayana-samhita:

 

varam huta-vaha-jvala-

paсjarantar-vyavasthitih

 

na sauri-cinta-vimukha-

jana-samvasa-vaisasam (8)

 

It is better to accept the miseries of being encaged and surrounded by burning flames than to associate with those bereft of Krsna consciousness. Such association is a very great hardship.

 

In the Visnu-rahasya it is stated:

 

alinganam varam manye

vyala-vyaghra-jalaukasam

 

na sangah salya-yuktanam

nana-devaika-sevinam (9)

 

One should prefer to embrace a snake, a tiger or an alligator rather than associate with persons who are worshipers of various demigods and who are impelled by material desire.

 

In the Bhakti-rasamrta-sindhu it is said that even namabhasa destroys all sins and bestows liberation.

 

tam nirvyajam bhaja guna-nidhe pavanam pavananam

sraddha-rajyan-matir atitaram uttamah-sloka-maulim

 

prodyann antah-karana-kuhare hanta yan-nama-bhanor

abhaso 'pi ksapayati maha-pataka-dhvanta-rasim (10)

 

O reservoir of all good qualities, just worship Sri Krsna, the purifier of all purifiers, the most exalted of the personalities worshiped by choice poetry. Worship Him with a faithful, unflinching mind, without duplicity, and in a highly elevated manner. Thus worship the Lord, whose name is like the sun, for just as a slight appearance of the sun dissipates the darkness of night, so a slight appearance of the holy name of Krsna can drive away all the darkness of ignorance that arises in the heart due to greatly sinful activities performed in previous lives.

 

As one executes devotional practices according to the instructions of the Siksastaka, the pastimes of Krsna gradually manifest within his heart.

 

In the beginning, one should perform bhajana according to the first sloka of Siksastaka Srila Bhaktivinode Thakura states in his commentary on the Siksastaka, the Sanmodana-bhasya, that the word param in the first verse indicates that after sraddha and sat-sanga, that is, at the stage of bhajana-kriya one engages in the chanting of the holy name.> for some days. By this practice one should then become mature Mature means one should carefully try to avoid namaparadha as indicated by the word durdaivam, then one is able to properly glorify the holy name, form, attributes, and pastimes of the Lord.> as described in the second verse.

 

Gradually one should concentrate on bhajana according to the third and fourth sloka. The third verse of Siksastaka describes the qualities of the sadhaka which manifest after he is free from offenses. In the fourth verse, the words na dhanam na janam na sundarim indicate the marginal qualities of the pure devotee, who is free from all material desires.> According to the fifth sloka one should accept his spiritual body In the fifth verse, the word kinkaram means the living entity is eternally the servant of Krsna, but due to his past misdeeds he is drowning in the material ocean.> (siddha-deha). After accepting siddha-deha one should begin bhajana under the shelter of the lotus feet of Srimati Radharani and gradually make progress.

 

Bhajana performed according to the sixth sloka indicates almost all anarthas have disappeared In the sixth verse the external symptoms of bhava are described. At this stage the sadhaka has already overcome almost all anarthas.> and one therefore has the required adhikara (qualification) for attaining siddha-deha. If one thinks of his siddha-deha without achieving the adhikara his intellect gets bewildered.

 

One should carefully accept the sequence as given in the Siksastaka if he wants to attain perfection. By observing the activities of sadhus one can attain a pure intellect. On achieving siddha-deha, as one continues bhajana he can easily enjoy service throughout the day and night.

 

One should remember Siksastaka and practice smarana and kirtana accordingly, then gradually asta-kala service will be awakened in the heart. At that time all unwanted contaminations, including religiosity, economic development, sense gratification, and liberation will appear insignificant, and one will achieve the treasure of love.

 

By chanting the holy name the mirror of one's heart is cleansed. As stated in the Siksastaka (1):

 

ceto-darpana-marjanam bhava-maha-davagni-nirvapanam

sreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam

 

anandambudhi-vardhanam prati-padam purnamrtasvadanam

sarvatma-snapanam param vijayate sri-krsna-sankirtanam (11)

 

Glories to the Sri Krsna sankirtana, which cleanses the heart of all the dust accumulated for years together. Thus the fire of conditioned life, of repeated birth and death is extinguished. This sankirtana movement is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life of all transcendental knowledge, it increases the ocean of transcendental bliss, and it helps to have a taste of the full nectar for which we are always anxious.

 

By performing congregational chanting of the Hare Krsna mantra, one can destroy the sinful condition of material existence, purify the unclean heart, and awaken all varieties of devotional service. The result of chanting is that one awakens his love for Krsna and tastes transcendental bliss. Ultimately, one attains the association of Krsna and engages in His devotional service, as if immersing himself in a great ocean of love.

 

In Rupa Gosvami's Namastaka (7) the holy name is described as the personification of bliss and knowledge.

 

suditasrita-janarti-rasaye

ramya-cid-ghana sukha-svarupine

 

nama gokula-mahotsavaya te

krsna purna-vapuse namo namah (12)

 

O Hari-nama! O Krsna! You destroy the miseries of those who take Your shelter. For Your devotees You are very charming and delightful. Your form is the personification of knowledge and bliss, and therefore You are a festival for the residents of Gokula. I bow down again and again before You, whose form is fully spiritual like Vaikuntha.

 

Simply by chanting the holy name of Krsna, one can be freed from all undesirable habits. This is the meaning of awakening all good fortune and initiating the flow of love of Krsna.

 

Astanga-yoga is always full of fear. As stated in the Srimad Bhagavatam (1.6.35):

 

yamadibhir yoga-pathaih

kama-lobha-hato muhuh

 

mukunda-sevaya yadvat

tathatmaddha na samyati (13)

 

It is true that by practicing restraint of the senses by the yoga system one can get relief from the disturbances of desire and lust, but this is not sufficient to give satisfaction to the soul, for this (satisfaction) is derived from devotional service to Mukunda, the Personality of Godhead.

 

The Srimad Bhagavatam (1.5.12) condemns karma and jсana in the following words:

 

naiskarmyam apy acyuta-bhava-varjitam

na sobhate jсanam alam niraсjanam

 

kutah punah sasvad abhadram isvare

na carpitam karma yad apy akaranam (14)

 

Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception (variegated pastimes) of the Infallible (God). What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?

 

The Srimad Bhagavatam (10.14.4) has further condemned the nondevotional path in these words:

 

sreyah-srtim bhaktim udasya te vibho

klisyanti ye kevala-bodha-labdhaye

 

tesam asau klesala eva sisyate

nanyad yatha sthula-tusavaghatinam (15)

 

My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble.

 

By chanting the holy names the blazing fire of material existence is totally extinguished. In the Srimad Bhagavatam (6.2.46) it is said:

 

natah param karma-nibandha-krntanam

mumuksatam tirtha-padanukirtanat

 

na yat punah karmasu sajjate mano

rajas-tamobhyam kalilam tato 'nyatha (16)

 

Therefore one who desires freedom from material bondage should adopt the process of chanting and glorifying the name, fame, form, and pastimes of the Supreme Personality of Godhead, at whose feet all the holy places stand. One cannot derive the proper benefit from other methods, such as pious atonement, speculative knowledge and meditation in mystic yoga, because even after following such methods one takes to fruitive activities again, unable to control his mind, which is contaminated by the base qualities of nature, namely passion and ignorance.

 

It is further said in the Uttar Khanda of the Padma-Purana:

 

sakrd-uccaritam yena

harir ity aksara-dvayam

 

baddhah parikaras-tena

moksaya gamanam prati (17)

 

One who has uttered the name of Hari even once, easily achieves firm determination to attain liberation.

 

The chanting of the holy name disseminates the moon-light which blossoms the lotus of all transcendental auspiciousness. In the Prabhasa Khanda it is said:

 

madhura-madhuram etan mangalam mangalanam

sakala-nigama-valli-sat-phalam cit-svarupam

 

sakrdapi parigitam sraddhaya helaya va

bhrgu-vara nara-matram tarayet krsna-nama (18)

 

This hari-nama is the most auspicious of all auspiciousness, sweeter than the sweetest, and it is the eternal transcendental fruit of the creeper of Vedic knowledge. O best of the Bhrgus, the holy name awards liberation if chanted even once without offense, whether with faith or negligence.

 

The holy name is the life of all transcendental knowledge. In the Garuda Purana it is said:

 

yad icchasi param jсanam

jсanad yat paramam padam

 

tadadarena rajendra

kuru govinda-kirtanam (19)

 

O best of Kings, if you want to achieve the highest knowledge by which you may attain the supreme abode, then perform Govinda kirtana with firm faith.

 

The demigods give the following statement in the Srimad Bhagavatam (3.5.40):

 

dhatar yad asmin bhava isa jivas

tapa-trayenabhihata na sarma

 

atman labhante bhagavams tavanghri-

cchayam sa-vidyam ata asrayema (20)

 

O Father! O Lord! O Personality of Godhead! The living entities in the material world can never have any happiness because they are overwhelmed by the three kinds of miseries. Therefore they take shelter of the shade of Your lotus feet, which are full of knowledge, and we also thus take shelter of them.

 

Again in the Srimad Bhagavatam (4.29.49) it is said:

 

sa vidya tan-matir yaya (21)

 

Our education should be such that we can become elevated to Krsna consciousness.

 

The transcendental knowledge through which one's consciousness is absorbed in the lotus feet of Krsna is the actual or real vidya which cuts the knots of avidya. Krsna's holy name is the life of that wife, Vidya, who fixes the mind on the lotus feet of Krsna.

 

Chanting of the holy names increases the ocean of bliss. The following evidence is found in the Srimad Bhagavatam (8.3.20):

 

ekantino yasya na kaсcanartham

vaсchanti ye vai bhagavat-prapannah

 

aty-adbhutam tac-caritam sumangalam

gayanta ananda-samudra-magnah (22)

 

Unalloyed devotees, who have no desire other than to serve the Lord, worship Him in full surrender and always hear and chant about His activities, which are most wonderful and auspicious. Thus they always merge in an ocean of transcendental bliss. Such devotees never ask the Lord for any benediction.

 

Chanting of the holy name enables one to taste full nectar at every step. In the Padma Purana this is stated as follows:

 

tebhyo namo 'stu bhava-vari-dhi-jirna-panka

sammagna-moksana-vicaksana-padukebhyah

 

krsneti varna-yugalam sravanena yesam

anandathur bhavati narttitaroma-vrndah (23)

 

The devotees are filled with bliss and their bodily hairs stand erect when they hear the name, Krsna. I bow down to the feet of those devotees, who are expert in liberating the people drowning in the material ocean.

 

By chanting, the heart is bathed in transcendental bliss. This is confirmed in the Srimad Bhagavatam (12.12.48):

 

sankirtyamano bhagavan anantah

srutanubhavo vyasanam hi pumsam

 

pravisya cittam vidhunoty asesam

yatha tamo 'rko 'bhram ivati-vatah (24)

 

When people properly glorify the Supreme Personality of Godhead or simply hear about His power, the Lord personally enters their hearts and cleanses away every trace of misfortune, just as the sun removes the darkness or as a powerful wind drives away the clouds.

 

Under the shelter of Sri Krsna's name the mirror of the heart is cleansed and the living entity gets krsna-prema very quickly.

 

The holy name of Krsna is transcendentally blissful, the embodiment of transcendental mellows. In the Namastaka(8) it is said:

 

narada-vinojjivana sudhormi-niryasa-madhuripura

tvam krsna-nama kamam sphura me rasane rasena sada (25)

 

O Krsna-nama! You infuse life in Narada Muni's vina, and the sweetness which flows from You is the personification of the essence of waves of nectar. Therefore I pray that You always manifest on my tongue with transcendental rasa.

 

According to the Namastaka (2), the holy name is worshiped by liberated souls, as even namabhasa destroys all types of miseries.

 

jaya namadheya muni-vrnda-geya

jana-raсjanaya paramaksarakrte

 

tvam anadarad api manag udiritam

nikhilogra-tapa-patalim vilumpasi (26)

 

O Hari-nama! Great sages always glorify You. You have kindly manifest as transcendental sound to increase the attachment of people for the Lord and bestow auspiciousness. If someone utters You even with negligence, You destroy his severe material miseries. This is Your mighty power.

 

Therefore the Vedas describe the truth of the holy name in these words, from the бg-veda:

 

om ity etad brahmano nedistam nama yasmad uccaryamana

eva samsara-bhayat tarayati tasmad-ucyate tara iti (27)

 

om asya jananto nama cid-viviktan mahaste visno

sumatim bhajamahe om tat sat (28)

 

tato 'bhut trivrd-omkaro yo 'vyakta prabhavah svarat

yat tal-lingam bhagavato brahmanah paramatmanah (29)

 

One who chants om, which is the closest form of Brahman, approaches Brahman. This name liberates one from the fear of the material world, therefore it is known as tarak brahma.

 

O Visnu, your self-manifest name, om, is the eternal form of cognizance. Even if my knowledge about the glories of reciting this name is incomplete, still, by the practice of reciting this name I will achieve that perfect knowledge.

 

He who has unmanifested potencies and is fully independent, manifests the vibration omkara, which indicates Himself. Brahman, Paramatma, and Bhagavan are the three forms He manifests.

 

The three letters comprising omkara a, u, m specifically represent the three names Hari, Krsna, and Rama respectively. The name Hari is nondifferent from Hari Himself. His eternal form, svarupa, is known as vacya, and the transcendental name of Hari is known as vacaka. These two forms, vacya and vacaka, fulfill all kinds of desires.

 

Therefore in the Caitanya-bhagavat it is stated:

 

hare krsna hare krsna krsna krsna hare hare

hare rama hare rama rama rama hare hare (30)

 

Lord Caitanya Mahaprabhu said, While counting the number, all of you chant this maha-mantra which I have given you. Everyone will achieve all perfection from this chanting. No other rules and regulations are there, except that one should always chant.

 

The Naradiya Purana, as quoted in the Bhakti-rasamrta-sindhu, states:

 

sad-dharmasyavabodhaya

yesam nirbandhini matih

 

acirad eva sarvarthah

siddhaty esam abhipsitah (31)

 

Those who are strongly attached to understanding the Absolute Truth, quickly attain the perfection amongst all desirable objects.

 

Those who chant the name of Krsna with strong attachment achieve the fruit of love of God very soon.

 

In the Hari-bhakti-vilasa it is said:

 

tulasi kastha ghatitair manibhir japamalika

sarvakarmani sarvesam ipsitartha-phala-prada

 

gopucchasadrsi karya yad va sarpakrtih subha

tarjanya na sprsat sutram kampayen na vidhunayet

 

angustha-parva-madhya-stham parivarttam samacaret

na sprset vama-hastena kara-bhrastam na karayet

 

bhuktau muktau tatha krstau madhya-mayam japet sudhih (32)

 

Japa beads made out of tulasi or precious stones fulfill all desires. Those made in the shape of the tail of a cow or serpent offer even more auspicious results. One should not touch the mala with the second finger. Nor should one shake or swing his beads. One should change the direction of the beads on the thumb joint with the middle finger. One should never touch the beads with his left hand. Beads should not fall down from the hand. Those who are desirous of liberation, material enjoyment, or advancement of knowledge chant on the middle finger.

 

Rules for chanting are described in the Hari-bhakti-vilasa as follows:

 

manah samharanam saucam

maunam mantrartha-cintanam

 

avyagratvam anirvedo

japa-sampatti-hetavah (33)

 

To be attentive, purification of the heart is required. This means keeping silence that is, avoiding unfavorable talking. While chanting, one must affectionately remember the meaning of the mantra. Steadiness, patience, and attachment to chanting are all treasures of chanting.

 

Sri Gopala Guru Gosvami explains the meaning of the name in these words:

 

vijсapya bhagavat-tattvam cid-ghanananda-vigraham

haraty avidyam tat karyam ato harir iti smrtah

 

harati sri-krsna-manah krsnahlada-svarupini

ato harety anenaiva sri-radha parikirtita

 

anandaika-sukha-svami syamah kamala-locanah

gokulanandano nanda-nandanah krsna iryate

 

vaidagdhi sara-sarvasvam murti-liladhidaivatam

radhikam ramya-nityam rama ity abhidhiyate (34)

 

The Personality of Godhead, who has a form of eternity, knowledge, and bliss, has manifested Himself in the form of His name. Because He takes away ignorance and its activities, the devotees remember Him as Hari. Sri Radha, who is the Lord's own pleasure potency, steals the mind of Krsna. She is therefore praised as Hara. The vocative form of Hara is Hare.

 

Sri Krsna is the eternal beloved of Radha, who is bliss personified. The beautiful dark son of Nanda, with eyes like lotus petals, is the only source of bliss for the residents of Gokula. He is therefore known as Krsna. Therefore the names Hare and Krsna mean Radha and Krsna and are full of eternity, knowledge, and bliss.

 

That Sri Krsna, who is the chief amongst those expert in loving affairs and the worshipable Deity of amorous pastimes, always enjoys Radha. He is therefore called Rama (Radharamana Rama).

 

The chanting of the Hare Krsna maha-mantra is glorification of Radha and Krsna. While continuously chanting, one should remember Their sublime pastimes.

 

Therefore the Brhan-naradiya Purana states:

 

harer nama harer nama harer namaiva kevalam

kalau nasty eva nasty eva nasty eva gatir anyatha (35)

 

In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way.

 

Give up all other religious practices and all fruitive activities, for the holy name is the only essential practice. In Kali-yuga, there is no other worthy goal.

 

The Bhagavat-nama-kaumudi quotes the Puranas as follows:

 

naktam diva ca gatabhir jita-nidra eko

nirvinna iksitapatho mita-bhuk prasantah

 

yady acyute bhagavati sva-mano na sajjen-

namani tad rati karani pathed vilajjah (36)

 

If your mind is not fixed in rememberance of Krsna, then chant those principal names (such as Krsna and Govinda) which increase one's attachment to Him. Chant day and night without fear or shame, conquer sleep, be detached from worldly affairs, eat frugally, and in a tranquil mood always seek the path of spiritual truth.

 

The Srimad Bhagavatam (6.3.22) states:

 

etavan eva loke 'smin

pumsam dharmah parah smrtah

 

bhakti-yogo bhagavati

tan-nama-grahanadibhih (37)

 

Devotional service, beginning with the chanting of the holy name of Krsna, is the ultimate religious principle for the living entity in human society.

 

Remembering Krsna's pastimes: At the end of night if one remembers the kuсja-bhanga-lila (when Radha and Krsna separate after pastimes in the forest groves), he then relishes the intimate pastimes of Radha and Krsna. The Govinda-lilamrta states:

 

ratryante trastavrnderita bahu-vira-vaibodhitau kirasari

padyair-hrdhyair api sukha-sayanad-utthitau tau sakhibhih

 

drstau hrstau tadatvoditarati-lalitau kakkhatigih sasankau

radha-krsnau satrsnav api nija-nija dhamnyapta talpau smarami (38)

 

At the end of night, Vrnda, being afraid of the approach of day break, prompted the parrot and the myna to awaken Sri Sri Radha and Krsna from Their sleep. Although the birds sang sweetly, the songs were not pleasing, as they woke Radha and Krsna from Their sleep. The sakhis watched from a distance as the Couple awoke, looking very charming because of the deep love and affection They shared at that time. Being suspicious of the voice of the she-monkey, Kakkhati, and desirous to continue Their association, They gazed longingly at each other. Radha and Krsna then reluctantly departed for Their respective homes where They quietly lay down on Their own beds.

 

I worship Radha and Krsna by remembering this pastime. Remember this pastime and sing Krsna's names, then you will get the treasure of krsna-prema and Krsna's dhama.

 

Thus ends the Prathama-yama Sadhana of the Sri Bhajana-rahasya.

 

[Guest guest]

all glories to Srila BS Govinda Maharaj all glories to the devotees of Sri Chaitanya Saraswat Math

 

 

Regards Sruti Moy