Aṣṭa-yāma-sādhana
During the four months of Cāturmāsya (2025), we are following a daily practice of reciting one yāma-sādhana each day at the conclusion of our online morning reading. This is meant to help us gradually become familiar with the Sanskrit and Bengali verses—both their pronunciation and meaning—and to assist in memorizing them. Our aim is that, in time, we’ll each be able to follow this program on our own at the appropriate times of day.
We move on to the next yāma-sādhana every fortnight, on Pūrṇimā and Amāvasya. As we progress, I’ll continue updating this page with the verses and translations for each new segment.
You can also find this system clearly laid out in the Kārtika Handbook translated and published by Śrīla Bhakti Ballabha Tīrtha Mahārāja, and even see a full day of aṣṭa-yāma sādhana with him on video or hear the audio.
Prathama-yāma-sādhana
Niśānta-bhajana – śraddhā
(the last six daṇḍas of the night: approximately 3.30 a.m. – 6.00 a.m.)
Bhajana-rahasya 1.10
Bhakti-rasāmṛta-sindhu (2.1.103) states that nāma-ābhāsa destroys all sins and liberates one from material existence:
— — — — / • • • • • — / – • – – • – –
taṁ nirvyājaṁ bhaja guṇa-nidhe pāvanaṁ pāvanānāṁ
śraddhā-rajyan-matir atitarām uttamaḥ-śloka-maulim
prodyann antaḥ-karaṇa-kuhare hanta yan-nāma-bhānor
ābhāso ’pi kṣapayati mahā-pātaka-dhvānta-rāśim
O treasure-house of virtues, worship Him guilelessly—the purifier of all purifiers, the crest-jewel of those praised in exalted verse—with a mind fully dyed in faith. Ah! Even the faintest glimmer of the sun-like radiance of His name, rising within the core of the heart, dispels the vast darkness of grievous sin.
parama pāvana kṛṣṇa tā̃hāra caraṇa
niṣkapaṭa śraddhā saha karaho bhajana
Kṛṣṇa is supremely purifying—worship His lotus feet with pure-hearted faith.
ĵā̃ra nāma sūryābhāsa antare praveśi’
dhvaṁsa kare mahā-pāpa andhakāra-rāśi
The sunlike glow of His name, as it enters the heart, dispels the deep darkness of grievous sin.
The Methodology of Śrī Śikṣāṣṭaka
ei śikṣāṣṭake kahe kṛṣṇa-līlā-krama
ihāte bhajana-krame līlār udgama (1)
This Śikṣāṣṭaka describes the progressive unfolding of Kṛṣṇa’s pastimes; in it, those pastimes arise through the systematic path of bhajana.
prathame prathama śloka bhajo kichu-dina
dvitīya ślokete tabe haoto pravīṇa (2)
First, worship the first verse for some time; then, upon coming to the second, you will become practiced.
cāri śloke kramaśaḥ bhajana pakva karo
pañcama ślokete nija-siddha-deha varo (3)
Through the first four verses, gradually bring your bhajana to maturity; in the fifth verse, take shelter of your own perfected spiritual body.
ai śloke siddha-dehe rādhā-padāśraya
ārambha kariyā krame unnati udaya (4)
In that verse, by beginning to take shelter of Rādhā’s feet in one’s siddha-deha, spiritual advancement gradually awakens.
chaya śloka bhajite anartha dūre gelo
tabe jāno siddha-dehe adhikāra hailo (5)
By practicing up to the sixth verse, all anarthas are driven far away; then know that you have attained qualification for the siddha-deha.
adhikāra nā labhiyā siddha-deha bhāve
viparyaya-buddhi janme śaktira abhāve (6)
If, without proper qualification, one meditates on the siddha-deha, mistaken understanding arises due to lack of spiritual strength.
sāvadhāne krama dharo ĵadi siddhi cāo
sādhur carita dekhi’ śuddha-buddhi pāo (7)
If you desire perfection (siddhi), carefully follow the step-by-step path. By observing the conduct of sādhus, you will gain purified intelligence.
siddha-deha peye krame bhajana karile
aṣṭa-kāla sevā-sukha anāyāse mile (8)
Having received your siddha-deha and practiced bhajana in proper sequence, the bliss of service throughout the eight periods of the day (aṣṭa-kāla-sevā) will come effortlessly.
śikṣāṣṭaka cinta, karo smaraṇa kīrtana
krame aṣṭa-kāla sevā habe uddīpana (9)
Contemplate the Śikṣāṣṭaka, and engage in remembrance and kīrtana; gradually, your aṣṭa-kāla-sevā will be awakened.
sakala anartha ĵābe pābe prema-dhana
catur-varga phalgu-prāya habe adarśana (10)
All anarthas will vanish, and you will attain the treasure of prema; the four mundane goals of life will appear false and fade from view.
Śrī Śikṣāṣṭaka, Verse One
ceto-darpaṇa-mārjanaṁ bhava-mahādāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam
Śrī-kṛṣṇa-saṅkīrtana cleanses the mirror of the heart, extinguishes the blazing forest fire of material existence, and diffuses the moonbeams of bhāva upon the white lotus of good fortune, causing it to bloom. Śrī-kṛṣṇa-saṅkīrtana is the life and soul of Vidyā-devī (the goddess of transcendental knowledge), who is His consort. Śrī-kṛṣṇa-saṅkīrtana increases the ocean of transcendental bliss, causes the soul to relish complete nectar at every step, and enables one to be fully bathed, purified, and soothed inside and out. Let there be supreme victory for the congregational chanting of Śrī Kṛṣṇa’s holy names!
Gītāvalī song
pīta-varaṇa kali-pāvana gorā
gāowa·i aichana bhāva-vibhorā (1)
The golden-complexioned savior of the age of Kali, Śrī Gaurahari, sings as follows, overwhelmed with bhāva.
citta-darpaṇa-parimārjana-kārī
kṛṣṇa-kīrtana jaya citta-bihārī (2)
All glories to śrī kṛṣṇa-kīrtana, which cleanses the mirror of the heart and delights the soul.
helā-bhava-dāva-nirvāpaṇa-vṛtti
kṛṣṇa-kīrtana jaya kleśa-nivṛtti (3)
All glories to śrī kṛṣṇa-kīrtana, which, even if chanted indifferently, has the tendency to extinguish the forest fire of material existence and end all suffering.
śreyaḥ-kumuda-vidhu-jyotsnā-prakāśa
kṛṣṇa-kīrtana jaya bhakti-vilāsa (4)
All glories to śrī kṛṣṇa-kīrtana, which casts moonbeams upon the white lotus of good fortune [causing it to bloom] and which is a loving pastime of bhakti.
viśuddha-vidyā-vadhū-jīvana-rūpa
kṛṣṇa-kīrtana jaya siddha-svarūpa (5)
All glories to śrī kṛṣṇa-kīrtana, the life of the bride of transcendental knowledge and the embodiment of perfection.
ānanda-payonidhi-vardhana-kīrti
kṛṣṇa-kīrtana jaya plāvana-mūrti (6)
All glories to śrī kṛṣṇa-kīrtana, which is glorified for expanding the ocean of transcendental bliss and which is the embodiment of the deluge [of prema].
pade pade pīyūṣa-svāda-pradātā
kṛṣṇa-kīrtana jaya prema-vidhātā (7)
All glories to śrī kṛṣṇa-kīrtana, which bestows the taste of nectar at every step. This chanting is the fountainhead of pure love of God.
bhaktivinoda svātma-snapana vidhāna
kṛṣṇa-kīrtana jaya prema-nidāna (8)
All glories to śrī kṛṣṇa-kīrtana, which bathes the soul of Bhaktivinoda and which is the root cause of prema.
Govinda-līlāmṛta (1.10)
niśānte kīrtane kuñja-bhaṅga kare dhyāna
krame krame citta lagne rasera vidhāna
At the end of night, during kīrtana, one meditates on the parting pastime in the groves (kuñja-bhaṅga-līlā). Gradually, as the mind becomes absorbed, the arrangement of rasa is revealed.
rātry-ante trasta-vṛnderita-bahu-vi-ravair bodhitau kīra-śārī-
padyair hṛdyair ahṛdyair api sukha-śayanād utthitau tau sakhībhiḥ
dṛṣṭau hṛṣṭau tadātvodita-rati-lalitau kakkhaṭī-gīḥ-saśaṅkau
rādhā-kṛṣṇau satṛṣṇāv api nija-nija-dhāmny āpta-talpau smarāmi
At the end of the night, awakened by the many sounds of birds sent by an anxious Vṛndā, and also by the pleasant and unpleasant verses of the parrots and mynahs, They have arisen from Their blissful sleep. Observed by Their companions, They are delighted and lovely, owing to the love freshly arisen at that moment. Startled by the cry of Kakkhaṭī, and although still thirsting for one another, They reach the beds in Their own respective homes. I remember Rādhā and Kṛṣṇa.
dekhiyā aruṇodaya, vṛndā-devī vyasta haya,
kuñje nānā rava karāilo
śuka-sārī-padya śuni, uṭhe rādhā-nīlamaṇi,
sakhī-gaṇa dekhi' hṛṣṭa hailo (1)
At the sight of the reddish dawn, Vṛndā-devī becomes anxious and causes various sounds to arise in the grove. Hearing the verses of the parrots and mynahs, Rādhā and Nīlamaṇi rise from Their blissful bed. Their sakhīs see Them and become joyful.
kālocita sulalita, kakkhaṭīra rave bhīta,
rādhā-kṛṣṇa satṛṣṇa haiyā
nija-nija gṛhe gelā, nibhṛte śayana kailā,
dũhe bhaji se līlā smariyā (2)
At that time, Their forms are charming with freshly awakened love. Startled by the cry of Kakkhaṭī, They, though still full of longing for each other, return to Their respective homes and quietly lie down to rest. I worship Them, remembering this līlā.
ei līlā smara āra gāo kṛṣṇa-nāma
kṛṣṇa-līlā prema-dhana pābe kṛṣṇa-dhāma (3)
Remember this līlā and chant Kṛṣṇa’s name. You will attain Kṛṣṇa’s abode and the treasure of love for His pastimes.
Dvitīya-yāma-sādhana
Prātaḥ-kālīya-bhajana – anartha-nivṛtti in sādhu-saṅga
(the first six daṇḍas of the morning: approximately 6.00 a.m. – 8.30 a.m.)
Śrī Śikṣāṣṭaka, Verse Two
nāmnām akāri bahudhā nija-sarva-śaktis
tatrārpitā niyamitaḥ smaraṇe na kālaḥ
etādṛśī tava kṛpā bhagavan mamāpi
durdaivam īdṛśam ihājani nānurāgaḥ (2)
You have manifested all of Your potency in Your innumerable holy names. There are no restrictions on when they may be remembered. O Bhagavān, You are so merciful, but I am so unfortunate that spontaneous attachment (anurāga) for Your holy names has not arisen within My heart.
Śrī Caitanya-caritāmṛta Verses (Antya-līlā 20.17–19)
aneka lokera vāñchā aneka prakāra
kṛpāte karilo anek nāmera pracāra (1)
The desires of the innumerable living entities are of infinite varieties. Therefore, out of compassion, Kṛṣṇa propagated His countless names.
khāite śuite ĵathā tathā nāma laya
kāla, deśa, niyam nāhi, sarva-siddhi haya (2)
Whether eating, sleeping, or being in any situation, there are no restrictions of time, place, or rules in regard to chanting the name, yet it bestows all perfection (the perfection of bhakti).
sarva-śakti nāme dilā kariyā vibhāga
āmāra durdaiva,—nāme nāhi anurāga! (3)
The Lord has invested all His potencies in His names, but My misfortune is that I have no attachment to them.
Gītāvalī Song
tũhu dayā-sāgara tārayite prāṇī
nāma aneka tuwā śikhāoli āni (1)
You are an ocean of mercy. To deliver the living beings, You have brought and taught Your innumerable holy names.
sakala śakati dei nāme tohārā
grahaṇe rākhilo nāhi kāla-vicārā (2)
You have invested Your full potency in Your holy names and have made no restrictions regarding time or place.
śrī nāma-cintāmaṇi tohāri samānā
viśve bilāoli karuṇā-nidānā (3)
The touchstone of śrī nāma is equal to You. You have distributed this treasure-house of mercy throughout the entire creation.
tuwā dayā aichana parama udārā
atiśaya manda nātha! bhāga hāmārā (4)
Such is Your supremely magnanimous compassion, O Lord, but my luck is extremely poor.
nāhi janamalo nāme anurāga mora
bhakativinoda-citta duḥkhe vibhora (5)
My anurāga (intense affection) for śrī nāma has never awakened. Thus, the heart of Bhaktivinoda is overcome with sorrow.
Bhajana-rahasya (2.43):
ekānta bhaktera mātra kīrtana-smaraṇa
anya parve ruci nāhi haya pravartana (1)
A one-pointed devotee engages only in kīrtana and remembrance of Śrī Hari. He has no relish for engaging in other topics.
bhāvera sahita haya śrī-kṛṣṇa-sevana
svārasikī-bhāva krame haya uddīpana (2)
He serves Śrī Kṛṣṇa with heartfelt emotion (bhāva), and gradually, his natural spontaneous devotional mood (svārasikī-bhāva) becomes awakened and intensified.
ekānta bhaktera kriyā-mudrā-rāgodita
tathāpi se saba nahe vidhi-viparīta (3)
Though the actions and expressions of a one-pointed devotee arise from deep spontaneous love (rāga), they are nonetheless not opposed to scriptural injunctions.
sarva-tyāga karileo chāḓā sukaṭhina
pratiṣṭhāśā tyāge ĵatna pāibe pravīṇa (4)
Even if one gives up everything else, it is extremely difficult to renounce the desire for name and fame (pratiṣṭhāśā). One who is mature and experienced will strive diligently to give it up.
prabhāte gabhīra rātre madhyāhne sandhyāya
anartha chāḓiyā lao nāmera āśraya (5)
At dawn, in the dead of night, at midday, and at dusk, one should abandon all anarthas and take shelter of the holy name.
ei-rūpe kīrtana smaraṇa ĵei kare
kṛṣṇa-kṛpā haya śīghra, anāyāse tare (6)
Whoever performs kīrtana and smaraṇa in this way quickly receives Kṛṣṇa’s mercy and easily crosses over the ocean of material existence.
śraddhā kari’ sādhu-saṅge kṛṣṇa-nāma laya
anartha sakala ĵāya niṣṭhā upajaya (7)
By chanting Kṛṣṇa’s name with faith (śraddhā) in the association of saints (sādhu-saṅga), all anarthas are destroyed, and firm determination (niṣṭhā) arises.
prātaḥ-kāle nitya-līlā karibe cintana
cintite cintite bhāvera ha·ibe sādhana (8)
At dawn, one should meditate upon Kṛṣṇa’s eternal pastimes (nitya-līlā). Through continual contemplation, this meditation becomes the means of cultivating and establishing one’s devotional mood (bhāva).
Govinda-līlāmṛta (2.1):
rādhāṁ snāta-vibhūṣitāṁ vraja-payāhūtāṁ sakhībhiḥ prage
tad-gehe vihitānna-pāka-racanāṁ kṛṣṇāvaśeṣāśanām
kṛṣṇaṁ buddham avāpta-dhenu-sadanaṁ nirvyūḍha-go-dohanaṁ
susnātaṁ kṛta-bhojanaṁ sahacarais tāṁ cātha taṁ cāśraye
In the early morning, Śrī Rādhā is bathed, adorned, and called for by the Queen of Vraja through her sakhīs. She then cooks in Yaśodā’s house and eats the remnants of Kṛṣṇa. [Similarly,] Śrī Kṛṣṇa awakens, goes to the cowshed, completes the milking of the cows, is well bathed, and eats along with his companions. I take shelter of Her and of Him.
rādhā snāta vibhūṣita, śrī-yaśodā-samāhuta,
sakhī-saṅge tad-gṛhe gamana
tathā pāka-viracana, śrī-kṛṣṇāvaśeṣāśana,
madhye madhye dũhāra milana
Śrī Rādhā, bathed and adorned, is called for by Śrī Yaśodā. Accompanied by Her sakhīs, She goes to Yaśodā’s house. There, She cooks and takes Śrī Kṛṣṇa’s remnants. From time to time, She and Kṛṣṇa meet.
kṛṣṇa nidrā parihari’, goṣṭhe go-dohana kari’,
snānāśana sahacara saṅge
ei līlā cintā karo, nāma-preme garagara,
prāte bhakta-jana-saṅge raṅge
Śrī Kṛṣṇa, having given up sleep, goes to the cow pasture and milks the cows. Then, along with His companions, He bathes and takes His meal. Meditate on this līlā, becoming overwhelmed with prema through nāma-saṅkīrtana. In the early morning, relish this in the joyful company of devotees.
ei līlā cinta āra karo saṅkīrtana
acire pāibe tumi bhāva-uddīpana
Meditate on this līlā and engage in saṅkīrtana. Very soon, you will experience the awakening of deep devotional feeling (bhāva-uddīpana).
Tṛtīya-yāma-sādhana
Pūrvāhna-kālīya-bhajana – niṣṭhā-bhajana
(the six daṇḍas until two praharas: approximately 8.30 a.m. – 11.00 a.m.)
Caturtha-yāma-sādhana
Madhyāhna-kālīya-bhajana – ruci-bhajana
(from the second prahara until three-and-a-half praharas: approximately 11.00 a.m. – 3.30 p.m.)
Pañcama-yāma-sādhana
Aparāhna-kālīya-bhajana – kṛṣṇa-āsakti
(from three-and-a-half praharas of the day until dusk: approximately 3.30 p.m. – 6.00 p.m.)
Ṣaṣṭha-yāma-sādhana
Sāyaṁ-kālīya-bhajana – bhāva
(six daṇḍas after dusk: approximately 6.00 p.m. – 8.30 p.m.)
Saptama-yāma-sādhana
Pradoṣa-kālīya-bhajana – vipralambha-prema
(from six daṇḍas of the night until midnight: approximately 8.30 p.m. – 00.00 a.m.)
Aṣṭama-yāma-sādhana
Rātri-līlā – prema-bhajana sambhoga
(from midnight to three-and-a-half praharas of the night: approximately 1.00 a.m. – 3.30 a.m.)