Prathama-yāma Sādhana
Niśānta-bhajana—Śraddhā
(The last six daṇḍas of the night)
kṛṣṇa-varṇaṁ tviṣā 'kṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
bhajāmi kali-pāvanam (1)
He chants the syllables "kṛṣṇa", is non-black in complexion, and is accompanied by His aṅgas, upāṅgas, weapons, and associates. By means of sacrifices consisting primarily of saṅkīrtana, I worship the deliverer of Kali-yuga.
nijatve gauḍīyān jagati parigṛhya prabhur imān
hare kṛṣṇety evaṁ gaṇana-vidhinā kīrtayata bhoḥ
iti prāyāṁ śikṣāṁ caraṇa-madhupebhyaḥ paridiśan
śacī-sūnuḥ kiṁ me nayana-saraṇīṁ yāsyati padam (2)
(Stavāvalī)
In this world, He accepted the residents of the land of Gauḍa as His own, telling them, "Oh, chant the 'Hare Kṛṣṇa' mantra in this way << according to a numerical vow // by counting a fixed number >>.” He thus imparted such an instruction to the bees at His lotus feet. Will that son of Śacī ever step onto the pathway of my eyes?
He who is the chanter of kṛṣṇa-nāma, who in complexion is non-black (golden), and who is surrounded by His aṅgas, upāṅgas, weapons, and associates—I worship that deliverer of Kali-yuga, Śrī Kṛṣṇa Caitanya Mahāprabhu, by means of sacrifices consisting primarily of saṅkīrtana and arcana. (Here, by saying kṛṣṇa-varṇa, yet non-black in complexion, it refers to Him who is Kṛṣṇa within and golden without; or—to Him who is describing (chanting) this name 'Kṛṣṇa'; or—to Him in whose name (Śrī Kṛṣṇa Caitanya) these two syllables 'kṛṣṇa' are present. The limbs of His divine form, such as His hands and feet, are His upāṅgas (ornaments); because of His great power, those very limbs are His weapons; because He always resides in seclusion, they are His associates; or—I worship Śrī Gaurasundara, the pañca-tattva, who is surrounded by associates such as Śrī Advaita, Nityānanda, Gadādhara, and Śrīvāsa—these and many other such meanings are relished in the Sandarbhas.)
kali-jīva uddhārite para-tattva hari
navadvīpe āilā gaura-rūpa āviṣkari'
To deliver the living beings of Kali-yuga, Hari, the Supreme Truth, came to Navadvīpa, manifesting the form of Gaura.
yuga-dharma kṛṣṇa-nāma smaraṇa kīrtana
sāṅgopāṅge vitarilo diyā prema-dhana
The dharma of the age is the smaraṇa and kīrtana of kṛṣṇa-nāma. Accompanied by His associates, He distributed it, giving the wealth of prema.
jīvera sunitya dharma nāma-saṅkīrtana
anya saba dharma nāma siddhira kāraṇa
The <purely/supremely> eternal dharma of the jīva is nāma-saṅkīrtana; all other dharmas are merely subsidiary aids in the perfection of the holy name.
In the Viṣṇu-rahasya—
yad abhyarcya hariṁ bhaktyā
kṛte kratu-śatair api
phalaṁ prāpnoty avikalaṁ
kalau govinda-kīrtanāt (3)
Whatever result is obtained by worshiping Hari with devotion through hundreds of sacrifices in Satya-yuga, one obtains that complete result in Kali-yuga from the kīrtana of Govinda[-nāma].
satya-yuge śata śata yajñe hary-arcana
kalite govinda-nāme se phala arjana
In Satya-yuga, the worship of Hari is performed through hundreds of sacrifices. In Kali-yuga, that result is acquired through the name of Govinda.
In the Bṛhad-viṣṇu Purāṇa,—the prohibition of other atonements in relation to nāma—
nāmno'sya yāvatī śaktiḥ
pāpa-nirharaṇe hareḥ
tāvat kartuṁ na śaknoti
pātakaṁ pātakī janaḥ (4)
A sinful person cannot commit as much sin as this name of Hari has the power to destroy.
(Sanskrit word order: As much power as there is in this name of Hari to destroy sin, a sinful person is unable to commit that much sin.)
kona prāyaścitta nahe nāmera samāna
ataeva karma-tyāga kare buddhimān
No atonement is equal to nāma. Therefore, an intelligent person relinquishes karma.
In the Vaiṣṇava-cintāmaṇi, (quoted as verse 11.236 of Hari-bhakti-vilāsa), the supremacy of kīrtana:
aghacchit-smaraṇaṁ viṣṇor
bahv-āyāsena sādhyate
oṣṭha-spandana-mātreṇa
kīrtanaṁ tu tato varam (5)
Remembrance of Viṣṇu, which destroys sins, is accomplished only through great effort; but kīrtana is performed merely by the movement of the lips and is [therefore] superior to that.
tapasyāya dhyāna-yoga kaṣṭa-sādhya haya
oṣṭhera spandana-mātre kīrtana āśraya
The practice of dhyāna-yoga through austerity is difficult to accomplish; one takes shelter of kīrtana simply by moving the lips.
oṣṭhera spandanābhāve nāmera smaraṇa
smaraṇa-kīrtane sarva-siddhi saṅghaṭana
When the lips cannot be moved, one may engage in remembrance (smaraṇa) of the holy name. Through remembrance and chanting, all perfection is attained.
arcana apekṣā nāmera smaraṇa kīrtana
ati-śreṣṭha bali śāstre karilo sthāpana
The scriptures have established that, compared with arcana, remembrance and chanting of the Holy Name are supremely superior.
(The scriptural statement quoted as verse 11.237 of Hari-bhakti-vilāsa—)
yena janma-śataiḥ pūrvaṁ
vāsudevaḥ samarcitaḥ
tan-mukhe hari-nāmāni
sadā tiṣṭhanti bhārata (6)
O Bhārata, the names of Hari perpetually remain upon the tongue of one who has completely worshiped Vāsudeva throughout hundreds of previous births.
(Sanskrit word order: By him who previously completely worshipped Vāsudeva for hundreds of births, in his mouth the names of Hari perpetually remain, O Bhārata.)
hare-kṛṣṇa ṣola-nāma aṣṭa-ĵuga haya
aṣṭa-ĵuga arthe aṣṭa-śloka prabhu kaya
The Hare Kṛṣṇa mantra consists of sixteen Names arranged in eight pairs. The Lord explained the meaning of these eight pairs in eight verses.
ādi hare-kṛṣṇa arthe avidyā-damana
śraddhāra sahita kṛṣṇa-nāma-saṁkīrtana
The meaning of the first pair, Hare Kṛṣṇa, is the destruction of ignorance: the saṅkīrtana of Kṛṣṇa’s name performed with śraddhā.
āra hare-kṛṣṇa nāma kṛṣṇa sarva-śakti
sādhu-saṅge nāmāśraye bhajanānurakti
The next pair, Hare Kṛṣṇa, signifies that Kṛṣṇa’s name possesses all potencies. By taking shelter of the name in the association of sādhus, one develops attachment to bhajana.
sei ta bhajana-krame sarvānartha-nāśa
anarthāpagame nāme niṣṭhāra vikāśa
Through that very progression of bhajana, all anarthas are destroyed; with the disappearance of anarthas, niṣṭhā in the name develops.
tṛtīye viśuddha-bhakta caritrera saha
kṛṣṇa kṛṣṇa-nāme niṣṭhā kare aharaha
With the third pair, along with the conduct of a pure devotee, one maintains niṣṭhā in the names “Kṛṣṇa! Kṛṣṇa!” day and night.
caturthe ahaitukī bhakti uddīpana
ruci saha hare hare nāma-saṁkīrtana
With the fourth pair, causeless bhakti awakens, and with ruci one performs nāma-saṅkīrtana of “Hare! Hare!”
pañcamete śuddha dāsya rucira sahita
hare-rāma saṅkīrtana smaraṇa-vihita
With the fifth pair, pure servitorship is present together with ruci; the saṅkīrtana of “Hare Rāma” is performed accompanied by smaraṇa.
ṣaṣṭhe bhāvāṅkure hare rāmeti kīrtana
saṁsāre aruci kṛṣṇe ruci samarpaṇa
With the sixth pair, at the sprouting of bhāva, there is kīrtana of “Hare Rāma”; one loses taste for this material existence (saṁsāra) and offers one’s ruci to Kṛṣṇa.
saptame madhurāsakti rādhā-padāśraya
vipralambhe rāma-rāma nāmera udaya
With the seventh pair, there is attachment (āsakti) to madhura-rasa and shelter at the feet of Rādhā; in separation (vipralambha), the names “Rāma! Rāma!” arise.
aṣṭame vrajete aṣṭa-kāla gopī-bhāva
rādhā-kṛṣṇa-prema-sevā prayojana lābha
With the eighth pair, in Vraja throughout the eight periods of the day, one attains gopī-bhāva and achieves the goal of prema-sevā to Rādhā and Kṛṣṇa.
As it is stated in the Bhakti-rasāmṛta-sindhu (Eastern Division, 4th Wave, verse 11):
ādau śraddhā tataḥ sādhu-
saṅgo'tha bhajana-kriyā
tato'nartha-nivṛttiḥ syāt
tato niṣṭhā rucis tataḥ
athāsaktis tato bhāvas
tataḥ premābhyudañcati
sādhakānām ayaṁ premnaḥ
prādurbhāve bhavet kramaḥ (7)
First comes śraddhā (faith), followed by sādhu-saṅga (association with sādhus), and then bhajana-kriyā (the practice of devotional service). From this arises anartha-nivṛtti (the cessation of anarthas), followed by niṣṭhā (steadiness) and then ruci (taste). Thereafter come āsakti (attachment) and bhāva (spiritual emotion), from which prema (divine love) arises. For sādhakas, this is the progressive sequence by which prema manifests.
bhakti-mūlā sukṛti ha-ite śraddhodaya
śraddhā haile sādhu-saṅga anāyāse haya
Śraddhā (faith) arises from sukṛti (spiritual piety) rooted in bhakti. When śraddhā arises, sādhu-saṅga (association with sādhus) naturally follows.
sādhu-saṅga-phale haya bhajanera śikṣā
bhajana-śikṣāra saṅge nāma-mantra-dīkṣā
As a result of sādhu-saṅga, one receives instruction in bhajana. Along with instruction in bhajana comes initiation into nāma and mantra.
bhajite bhajite haya anarthera kṣaya
anartha kharvita haile niṣṭhāra udaya
By continuing in bhajana, anarthas (unwanted desires and obstacles to devotion) are destroyed. When the anarthas are diminished, niṣṭhā (steadiness) arises.
niṣṭhā nāme ĵato haya anartha-vināśa
nāme tato ruci krame haibe prakāśa
As anarthas are destroyed through niṣṭhā in the name, ruci (taste) for the name will gradually manifest in corresponding measure.
ruci-yukta nāmete anartha ĵato ĵāya
tata·i āsakti nāme bhakta-jana pāya
As anarthas depart through chanting the name with ruci, to that extent devotees attain āsakti (attachment) for the name.
nāmāsakti krame sarvānartha dūra haya
tabe bhāvodaya haya ei to’ niścaya
Through progressive āsakti for the name, all anarthas are driven far away. Then the arising of bhāva (spiritual emotion) occurs; this is certain.
iti madhye asat-saṅge pratiṣṭhā janmiyā
kuṭīnāṭī dvāre deya nimne phelāiyā
In the midst of this progression, association with non-devotees (asat-saṅga) gives rise to the desire for pratiṣṭhā (prestige), and through kuṭīnāṭī (duplicity and crooked dealings), one is cast downward.
ati sāvadhāne bhāi asat-saṅga tyajo
nirantara parānande hari-nāma bhajo
Therefore, O brother, carefully abandon bad association. Constantly, with supreme bliss, perform bhajana of harināma.
As in the Kātyāyana-saṁhitā (quoted in Bhakti-rasāmṛta-sindhu, Eastern Division, 2.51)—
varaṁ huta-vaha-jvālā-
pañjarāntar-vyavasthitiḥ
na śauri-cintā-vimukha-
jana-saṁvāsa-vaiśasam (8)
It is better to remain within a cage of blazing fire than to suffer the calamity of residing with persons who are averse to thoughts of Śauri (Kṛṣṇa).
As in the Viṣṇu-rahasya—
āliṅganaṁ varaṁ manye
vyāla-vyāghra-jalaukasām
na saṅgaḥ śalya-yuktānāṁ
nānā-devaika-sevinām (9)
I consider the embrace of snakes, tigers, and aquatic creatures preferable; but not the association of those pierced by the thorn [of material desire] who exclusively worship various gods.
agnite puḓi vā pañjarete baddha ha-i
tabu kṛṣṇa-bahirmukha-saṅga nāhi la-i
Let me burn in fire or remain imprisoned in a cage; still, I will never accept the association of those who are averse to Kṛṣṇa.
varaṁ sarpa-vyāghra-kumbhīrera āliṅgana
anya-sevi-saṅga nāhi kari kadācana
I would rather embrace snakes, tigers, or crocodiles, but I would never associate with those who devote themselves to others (apart from Kṛṣṇa).
Therefore, nāmābhāsa destroys all sins and brings an end to material existence. As it is stated (Bhakti-rasāmṛta-sindhu, Southern Division, 1.52):
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 (10)
O treasure-house of virtues, worship Him without duplicity—the purifier of all purifiers, the crest-jewel of those praised in exalted verses—with a mind fully imbued with faith (śraddhā). 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
When the sunlike glow of His name enters the heart, it dispels the deep darkness of grievous sin.
ei śikṣāṣṭake kahe kṛṣṇa-līlā-krama
ihāte bhajana-krame līlār udgama
This Śikṣāṣṭaka describes the sequence 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
First, cultivate the first verse for some time. Then, you will become experienced in the second.
cāri śloke kramaśaḥ bhajana pakva karo
pañcama ślokete nija-siddha-deha varo
Through the first four verses, gradually bring your bhajana to maturity. In the fifth verse, embrace [realization of] your self-realized form (siddha-deha).
ai śloke siddha-dehe rādhā-padāśraya
ārambha kariyā krame unnati udaya
In this verse, you begin to take shelter of Śrī Rādhā’s feet in your siddha-deha, and your spiritual advancement gradually awakens.
chaya śloka bhajite anartha dūre gelo
tabe jāno siddha-dehe adhikāra hailo
By practicing the sixth verse, all anarthas are driven far away. Know, at that time, that you have become qualified for your siddha-deha.
adhikāra nā labhiyā siddha-deha bhāve
viparyaya-buddhi janme śaktira abhāve
If one meditates on the siddha-deha without proper qualification, then, due to lack of spiritual strength, a mistaken understanding arises.
sāvadhāne krama dharo ĵadi siddhi cāo
sādhur carita dekhi’ śuddha-buddhi pāo
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
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
Contemplate the Śikṣāṣṭaka, and engage in smaraṇa and kīrtana, and gradually, your sevā throughout the eight periods of the day will be awakened.
sakala anartha ĵābe pābe prema-dhana
catur-varga phalgu-prāya habe adarśana
All anarthas will vanish, and you will attain the treasure of prema [the fifth and topmost goal of life]; the four mundane goals of life will appear worthless and will fade from view.
Now, the sequence of bhajana—the first verse of the Śikṣāṣṭaka: (1) Through the Holy Name, the mirror of the heart is cleansed.
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 (11)
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 one 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!
saṅkīrtana haite pāpa-saṁsāra-nāśana
citta-śuddhi, sarva-bhakti-sādhana-udgama
From saṅkīrtana come the destruction of sin and material existence, the purification of the heart, and the awakening of all the practices of bhakti.
kṛṣṇa-premodgama, premāmṛta-āsvādana
kṛṣṇa-prāpti, sevāmṛta-samudre majjana
The awakening of kṛṣṇa-prema, the tasting of the nectar of prema, the attainment of Kṛṣṇa, and immersion in the ocean of the nectar of sevā.
The seventh verse of the Nāmāṣṭaka by Śrī Rūpa Gosvāmī—
sūditāśrita-janārti-rāśaye
ramya-cid-ghana-sukha-svarūpiṇe
nāma gokula-mahotsavāya te
kṛṣṇa-pūrṇa-vapuṣe namo namaḥ (12)
O Nāma, I offer praṇāma to You time and again, You who are the destroyer of the multitude of sufferings of those who have taken shelter of You, the embodiment of delightful, condensed transcendental bliss, the great festival of Gokula, and whose form is the complete Kṛṣṇa.
āśrita janera saba ārti-nāśa kari'
ati-ramya cid-ghana svarūpe vihari
Destroying all the afflictions of surrendered souls, You manifest Yourself in an exceedingly enchanting form of condensed spiritual bliss.
gokulera mahotsava kṛṣṇa pūrṇa-rūpa
heno nāme nami prema pāi aparūpa
The great festival of Gokula, the complete form of Kṛṣṇa. I bow to such a holy name and attain matchless prema.
nāma-saṅkīrtane haya sarvānartha nāśa
sarva-śubhodaya kṛṣṇe premera ullāsa
Through nāma-saṅkīrtana, all anarthas are destroyed; all auspiciousness arises, and prema for Kṛṣṇa joyfully manifests.
The path of aṣṭāṅga-yoga is always fraught with danger—as it is stated in the Bhāgavatam (1.6.36):
yamādibhir yoga-pathaiḥ
kāma-lobha-hato muhuḥ
mukunda-sevayā yadvat
tathāddhātmā na śāmyati (13)
A person repeatedly afflicted by lust and greed is not as completely pacified by the paths of yoga, beginning with yama (ethical restraints), as by the sevā of Mukunda.
ĵoge śuddha kari' citte ekāgraha kare
bahu-sthale e kathāra vyatikrama dhare
Through yoga, one purifies the mind and makes it one-pointed; yet in many cases this proves not to be so.
The criticism of karma, jñāna, and so on, as stated in the Bhāgavatam (1.5.12):
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam (14)
Even spotless knowledge, though free from karma (naiṣkarmya), does not fully shine if it is bereft of devotion to Acyuta. What, then, is to be said of karma, which is perpetually inauspicious when not offered to the Lord, even if it is performed without personal motive (akāraṇam)?
nirañjana karmātīta, kabhu jñāna suśobhita
śuddha-bhakti vinā nāhi haya
svabhāva abhadra karma, haleo niṣkāma dharma
kṛṣṇārpita naile śubha naya
Spotless jñāna, though beyond karma, never fully shines without śuddha-bhakti. By its very nature, karma is inauspicious. Even if it is performed without personal desire, it is not auspicious unless it is offered to Kṛṣṇa.
The path devoid of bhakti is condemned in the Bhāgavatam (10.14.4), as follows:
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām (15)
O Vibhu, abandoning Your bhakti, the path of supreme auspiciousness, those who undergo great hardship merely to attain knowledge are left with nothing but that hardship itself, just as those who thresh a great heap of husks obtain nothing else [but their labor].
bhakti-patha chāḓi' kare jñānera prayāsa
miche kaṣṭa pāya tāra haya sarva-nāśa
Abandoning the path of bhakti, one endeavors for jñāna. One suffers in vain, and meets with complete ruin.
ati kaṣṭe tuṣa kuṭi' taṇḍula nā pāya
bhakti-śūnya jñāne tathā vṛthā dina ĵāya
Though one threshes husks with great labor, no grain is obtained. Similarly, through jñāna devoid of bhakti, one's days pass in vain.
(2) Through nāma, the great forest fire of material existence is effortlessly extinguished, as stated in the Bhāgavatam (6.2.46):
nātaḥ paraṁ karma-nibandha-kṛntanaṁ
mumukṣatāṁ tīrtha-padānukīrtanāt
na yat punaḥ karmasu sajjate mano
rajas-tamobhyāṁ kalilaṁ tato 'nyathā (16)
For those who desire liberation, there is nothing superior to chanting the names of Tīrthapada (He whose lotus feet are the source of the holy places) for cutting the bondage of karma. Through such chanting, the mind no longer becomes attached to karma; otherwise, through other forms of atonement, it remains polluted by rajas and tamas.
karma-bandha sukhaṇḍana, mokṣa-prāpti saṅghaṭana
kṛṣṇa-nāma-kīrtane sādhaya
karma-cakra rajas-tamaḥ, pūrṇa-rūpe vinirgama
nāma vinā nāhi anyopāya
The complete severance of the bondage of karma and the attainment of mokṣa are brought about through the kīrtana of kṛṣṇa-nāma. There is no other means but nāma for completely escaping the cycle of karma and the influence of rajas and tamas.
As stated in the Padma Purāṇa, Uttara-khaṇḍa, Chapter 46:
sakṛd-uccāritaṁ yena
harir ity akṣara-dvayam
baddhaḥ parikaras tena
mokṣāya gamanaṁ prati (17)
One who utters the two syllables "ha-ri" even once is prepared [literally, "has bound on his belt"] for the journey toward mokṣa.
ĵā̃ra mukhe eka-bāra nāma nṛtya kare
mokṣa-sukha anāyāse pāya sei nare
One in whose mouth nāma dances even once effortlessly attains the happiness of mokṣa.
(3) Nāma spreads the moonlight that causes the white lily of all auspiciousness to bloom, as stated in the Prabhāsa-khaṇḍa:
madhura-madhuram etan maṅgalaṁ maṅgalānāṁ
sakala-nigama-vallī-sat-phalaṁ cit-svarūpam
sakṛd api parigītaṁ śraddhayā helayā vā
bhṛgu-vara nara-mātraṁ tārayet kṛṣṇa-nāma (18)
Sweeter than the sweetest, the supreme auspiciousness among all that is auspicious, the true fruit of the creeper of all the Vedas, and whose very nature is spiritual consciousness, this kṛṣṇa-nāma, if chanted even once with śraddhā or with helā (casually or without effort, but not disrespectfully), O best of the Bhṛgus, delivers any human being.
sakala maṅgala haite parama maṅgala
cit-svarūpa sanātana veda-vallī phala
The supreme auspiciousness among all that is auspicious, whose nature is spiritual consciousness, and the eternal fruit of the creeper of the Vedas.
kṛṣṇa-nāma eka-bāra śraddhāya helāya
ĵā̃hāra vadane sei mukti suniścaya
Whoever utters kṛṣṇa-nāma even once with śraddhā or with helā is certain to attain liberation.
(4) Nāma is the very life of the bride of vidyā. As it is stated in the Garuḍa Purāṇa:
yadicchasi paraṁ jñānaṁ
jñānād yat paramaṁ padam
tad ādareṇa rājendra
kuru govinda-kīrtanam (19)
O best of kings! If you desire supreme jñāna, or that supreme goal which is beyond jñāna, then perform the kīrtana of Govinda with reverence.
parama jñāna haite ĵe parama pada pāya
govinda-kīrtana sei karaho śraddhāya
To attain that supreme goal which is beyond supreme jñāna, perform the kīrtana of Govinda with śraddhā.
As spoken by the devas in the Bhāgavatam (3.5.40):
dhātar yad asmin bhava īśa jīvās
tāpa-trayeṇābhihatā na śarma
ātman labhante bhagavaṁs tavāṅghri-
cchāyāṁ sa-vidyām ata āśrayema (20)
O Creator, O Lord, O indwelling Self! Because the jīvas in this material existence are afflicted by the threefold miseries—ādhyātmika, ādhidaivika, and ādhibhautika—they find no happiness. Therefore, O Bhagavān, we take shelter of the shade of Your lotus feet, which bestows vidyā (spiritual knowledge).
e saṁsāre tāpa-traya, abhihata jīva-caya
ohe kṛṣṇa nā labhe maṅgala
śubha dātā anavadyā, tava pada-chāyā vidyā
tad-āśraye sarva-śubha phala
O Kṛṣṇa, in this material existence, the jīvas afflicted by the threefold miseries attain no auspiciousness. Vidyā, the shade of Your feet, is faultless and bestows auspiciousness; by taking shelter of it, one obtains every auspicious result.
sā vidyā tan-matir yayā (21)
That is vidyā (bhakti) by which an inclination toward Śrī Bhagavān arises.
ĵe śaktite kṛṣṇe mati kare udbhāvana
vidyā-nāme sei kare avidyā khaṇḍana
That potency which awakens an inclination toward Kṛṣṇa is known as vidyā; it destroys avidyā (ignorance).
kṛṣṇa-nāma sei vidyā-vadhūra jīvana
kṛṣṇa-pāda-padme ĵe karaye sthira mana
Kṛṣṇa-nāma is the life of that bride, vidyā, who steadies the mind at Kṛṣṇa’s lotus feet.
(5) Nāma increases the ocean of bliss. As stated in the Bhāgavatam (8.3.20):
ekāntino yasya na kañcanārthaṁ
vāñchanti ye vai bhagavat-prapannāḥ
aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ
gāyanta ānanda-samudra-magnāḥ (22)
Those who are exclusively devoted and fully surrendered to Bhagavān seek no boon from Him. Singing His exceedingly wonderful and auspicious pastimes, they are immersed in an ocean of bliss.
(Sanskrit word order: Exclusively devoted to Him, they desire no boon, those who are indeed surrendered to Bhagavān; singing His exceedingly wonderful and auspicious pastimes, they are immersed in an ocean of bliss.)
akiñcana haye kare ekānta kīrtana
ānanda-samudre magna haya sei jana
One who becomes akiñcana and performs kīrtana with exclusive devotion is immersed in an ocean of bliss.
(6) Through nāma, one relishes complete nectar at every step. As stated in the Padma Purāṇa:
tebhyo namo 'stu bhava-vāridhi-jīrṇa-paṅka-
saṁmagna-mokṣaṇa-vicakṣaṇa-pādukebhyaḥ
kṛṣṇeti varṇa-yugalaṁ śravaṇena yeṣām
ānandathur bhavati nartita-roma-vṛndaḥ (23)
I offer praṇāma to the sandals of those whose joy, arising from hearing the two syllables “kṛṣṇa,” sets their bodily hairs dancing. Their sandals are expert in delivering those immersed in the age-old mire of the ocean of material existence.
(Sanskrit word order: To those sandals, expert in delivering those immersed in the age-old mire of the ocean of material existence, may my praṇāma be offered: the sandals of those in whom, through hearing the two syllables “kṛṣṇa,” joy arises that sets their bodily hairs dancing.)
kṛṣṇa-nāma śuni roma-vṛnda nṛtya kare
ānanda-kampana haya ĵā̃hāra śarīre
Upon hearing kṛṣṇa-nāma, his bodily hairs dance, and his body trembles with bliss.
bhava-sindhu paṅka-magna jīvera uddhāra
vicakṣaṇa tĩho nami caraṇe tā̃hāra
He is expert in delivering the jīvas sunk in the mire of the ocean of material existence. I bow at his feet.
(7) Nāma bathes one’s entire being. As stated in the Bhāgavatam (12.12.48):
saṅkīrtyamāno bhagavān anantaḥ
śrutānubhāvo vyasanaṁ hi puṁsām
praviśya cittaṁ vidhunoty aśeṣaṁ
yathā tamo 'rko 'bhram ivāti-vātaḥ (24)
When Bhagavān Ananta is glorified and His greatness is heard, He enters people’s hearts and removes all their distress, just as the sun dispels darkness and a powerful wind scatters clouds.
(Sanskrit word order: Being glorified, Bhagavān Ananta, whose greatness is heard, enters the heart and indeed removes all the distress of living beings, just as the sun removes darkness and a powerful wind removes clouds.)
śruta anubhūta ĵata anartha-saṁyoga
śrī-kṛṣṇa-kīrtane saba haya to viyoga
Through śrī-kṛṣṇa-kīrtana, all connection with anarthas, whether heard of or experienced, is severed.
ĵe-rūpa vāyute megha, sūrya tamaḥ nāśe
citte praveśiyā doṣa aśeṣa vināśe
Just as the wind scatters clouds and the sun dispels darkness, He enters the heart and destroys all its faults without remainder.
kṛṣṇa-nāmāśraye citta-darpaṇa mārjana
ati-śīghra labhe jīva kṛṣṇa-prema-dhana
By taking shelter of kṛṣṇa-nāma, the mirror of the heart is cleansed, and the jīva very soon attains the treasure of kṛṣṇa-prema.
Nāma is Kṛṣṇa Himself, the embodiment of sweetness, full of transcendental rasa. As stated in the eighth verse of Śrī Rūpa Gosvāmī’s Nāmāṣṭaka:
nārada-vīṇojjīvana! sudhormi-niryāsa-mādhurī-pūra!
tvaṁ kṛṣṇa-nāma! kāmaṁ sphura me rasane rasena sadā (25)
O life of Nārada’s vīṇā! O flood of sweetness, the essence of waves of nectar! O Kṛṣṇa-nāma, always manifest freely on my tongue, with rasa.
(Sanskrit word order: O life of Nārada’s vīṇā! O flood of sweetness, the essence of waves of nectar! You, O Kṛṣṇa-nāma, freely manifest on my tongue, with rasa, always.)
muni-vīṇā ujjīvana sudhormi-niryāsa
mādhurīte paripūrṇa kṛṣṇa-nāmocchvāsa
The outpouring of kṛṣṇa-nāma, filled with sweetness, is the life of the sage’s vīṇā and the essence of waves of nectar.
sei nāma anargala āmāra rasane
nācuna rasera saha ei vāñchā mane
May that nāma dance without interruption on my tongue, with rasa. This is the longing in my heart.
Nāma is worshiped by the liberated, and nāmābhāsa removes all suffering. As stated in the second verse of Śrī Rūpa Gosvāmī’s Nāmāṣṭaka:
jaya nāmadheya! muni-vṛnda-geya!
jana-rañjanāya param akṣarākṛte!
tvam anādarād api manāg udīritaṁ
nikhilogra-tāpa-paṭalīṁ vilumpasi (26)
All victory to You, O holy name sung by the assembly of sages! O You who have taken the form of syllables simply to delight people! Even when uttered just a little, without reverence, You wipe away the entire mass of dreadful suffering.
(Sanskrit word order: Be victorious, O holy name, O You who are sung by the assembly of sages, whose form is syllables simply for the delight of people! You, even when uttered without reverence, just a little, wipe away the entire mass of dreadful suffering.)
jīva-śiva lāgi paramākṣara ākāra
muni-vṛnda gāya śraddhā kari' anivāra
For the welfare of the jīvas, You have taken a form of transcendental syllables. The assembly of sages sings You constantly, with śraddhā.
jaya jaya harināma akhilogra-tāpa
nāśa karo helā-gāne e baḓa pratāpa
All victory, all victory to You, O Harināma! Even when sung casually, You destroy all dreadful suffering. Such is Your great power.
Now the truth of nāma (nāma-tattva) is explained through statements of śāstra.
oṁ ity etad brahmaṇo nediṣṭaṁ nāma
yasmād uccāryamāṇa eva saṁsāra-bhayāt tārayati
tasmād ucyate tāra iti (27)
Oṁ is the name closest to Brahman. Since, merely by being uttered, it carries one across the fear of material existence, it is called tāra, “that which delivers.”
(Sanskrit word order: This oṁ is the name nearest to Brahman; because, when uttered, it delivers from the fear of saṁsāra, it is therefore called tāra.)
oṁ asya jānanto nāma cid viviktan
mahas te viṣṇo sumatiṁ bhajāmahe oṁ tat sat (28)
O Viṣṇu, Your name is spiritual consciousness itself and self-revealing. Even knowing only a little of its greatness, simply by uttering its syllables, we attain spiritual knowledge concerning Your name.
As stated in the Śrīmad-Bhāgavatam (12.6.39):
tato ’bhūt tri-vṛd oṁkāro
yo ’vyakta-prabhavaḥ sva-rāṭ
yat tal liṅgaṁ bhagavato
brahmaṇaḥ paramātmanaḥ (29)
From that arose the threefold oṁkāra, whose power is not outwardly manifest and which manifests independently. It is the sign of the Absolute Truth as Bhagavān, Brahman, and Paramātmā.
(Sanskrit word order: From that arose the threefold oṁkāra, which has an unmanifest power and is self-manifest, and which is the sign of Bhagavān, Brahman, and Paramātmā.)
avyakta haite kṛṣṇa svarāṭ svatantra
brahma ātmā bhagavān liṅga-traya tantra
Kṛṣṇa is sovereign and independent, beyond the unmanifest. He is indicated in three ways, as Brahman, Paramātmā, and Bhagavān.
a-kāra u-kāra āra ma-kāra nirdeśa
oṁ hari kṛṣṇa rāma nāmera viśeṣa
The sounds a, u, and m of oṁ specifically indicate the names Hari, Kṛṣṇa, and Rāma.
hari haite abhinna sakala hari-nāma
vācya-vācaka-bhede pūrṇa kare kāma
All the names of Hari are nondifferent from Hari Himself. Although there is a distinction between the one named (vācya) and the name that names Him (vācaka), they fulfill one's desires.
Therefore, as stated in the Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 23.76–78):
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare (30)
prabhu kahe, kahilāṅa ei mahā-mantra
ihā giyā japa sabe kariyā nirbandha
The Lord said, “I have told you this mahā-mantra. Now go, all of you, and chant it with firm determination.
ihā haite sarva-siddhi haibe sabāra
sarva-kṣaṇa bala, ithe vidhi nāhi āra
“By this, everyone will attain all perfection. Chant it at every moment; there are no further rules for this.”
The importance of firm determination (nirbandha) is described in a verse quoted in Bhakti-rasāmṛta-sindhu (1.2.103):
sad-dharmasyāvabodhāya yeṣāṁ nirbandhinī matiḥ
acirād eva sarvārthaḥ sidhyaty eṣām abhīpsitaḥ (31)
Those whose minds are firmly resolved to understand true dharma will very soon attain all the ends they desire.
(Sanskrit word order: Those whose minds are firmly intent on understanding true dharma—their desired purposes are all fulfilled very soon.)
nirbandhinī mati saha kṛṣṇa-nāma kare
ati-śīghra prema-phala sei nāme dhare
One who chants kṛṣṇa-nāma with firm determination very soon obtains the fruit of prema through that very name.
The practical observance of nirbandha is described as follows, in verses gathered in the Hari-bhakti-vilāsa (17.99, 112, 123–24, 126):
tulasī-kāṣṭha-ghaṭitair maṇibhir japa-mālikā
sarva-karmāṇi sarveṣām īpsitārtha-phala-pradā
go-puccha-sadṛśī kāryā yad vā sarpākṛtiḥ śubhā
tarjanyā na spṛśet sūtraṁ kampayen na vidhūnayet
aṅguṣṭha-parva-madhyasthaṁ parivartaṁ samācaret
na spṛśed vāma-hastena kara-bhraṣṭāṁ na kārayet
bhuktau muktau tathā kṛṣṭau madhyamāyāṁ japet sudhīḥ (32)
A japa-mālā made with tulasī-wood beads or precious stones bestows the desired results of one's activities. It should be made in an auspicious shape resembling a cow's tail or a snake. One should not touch its thread with the forefinger, nor shake or swing it. One should turn the mālā using the joint of the thumb, without touching it with the left hand or allowing it to fall from the hand. For aims such as enjoyment, liberation, or attraction, a wise person is instructed to perform japa with the middle finger.
The qualities conducive to success in japa are stated as follows:
manaḥ-saṁharaṇaṁ śaucaṁ maunaṁ mantrārtha-cintanam
avyagratvam anirvedo japa-sampatti-hetavaḥ (33)
The causes of success in japa are withdrawing and steadying the mind, purity, silence, contemplation of the mantra's meaning, freedom from agitation, and freedom from discouragement.
(Sanskrit word order: Restraining the mind, purity, silence, contemplation of the mantra's meaning, undistractedness, and perseverance—these are the causes of success in japa.)
japa-kāle manake ekāgra-bhāve lao
citte śuddha thāka, vṛthā kathā nāhi kao
While doing japa, gather your mind into one-pointed attention. Keep your heart pure, and do not speak uselessly.
nāmārtha cintaha sadā dhairyāśraya kara
nāmete ādara kari' kṛṣṇa-nāma smara
Always contemplate the meaning of the name and take shelter of patience. Remember kṛṣṇa-nāma with reverence.
The meanings of the names Hari, Hare, Kṛṣṇa, and Rāma are explained in statements attributed to Śrī Gopāla-guru Gosvāmī:
vijñāpya bhagavat-tattvaṁ cid-ghanānanda-vigraham
haraty avidyāṁ tat-kāryam ato harir iti smṛtaḥ
By making known the truth of Bhagavān, whose form is condensed spiritual consciousness and bliss, He removes ignorance and its effects. Therefore He is known as Hari.
harati śrī-kṛṣṇa-manaḥ kṛṣṇāhlāda-svarūpiṇī
ato harety anenaiva śrī-rādhā parikīrtitā
Śrī Rādhā, who embodies Kṛṣṇa's pleasure, steals Śrī Kṛṣṇa's mind. Therefore She is glorified by the name Hare.
ānandaika-sukha-svāmī śyāmaḥ kamala-locanaḥ
gokulānandano nanda-nandanaḥ kṛṣṇa īryate
The dark-complexioned, lotus-eyed son of Nanda, the master of pure bliss who brings delight to Gokula, is called Kṛṣṇa.
vaidagdhī-sāra-sarvasvaṁ mūrti-līlādhidaivatam
rādhikāṁ ramayan nityaṁ rāma ity abhidhīyate (34)
He who is the very embodiment of the highest artful skill, the presiding Lord of līlā, and who eternally delights Rādhikā is called Rāma.
cid-ghana ānanda-rūpa śrī-bhagavān
nāma-rūpe avatāra ei ta pramāṇa
Śrī Bhagavān is the embodiment of condensed spiritual bliss and consciousness. His descent in the form of nāma is proof of this.
avidyā-haraṇa kārya haite nāma hari
ataeva hare kṛṣṇa nāme ĵāya tari
Because He removes ignorance, His name is Hari. Therefore, by the names Hare Kṛṣṇa, one crosses beyond material existence.
kṛṣṇāhlāda-svarūpiṇī śrī-rādhā āmāra
kṛṣṇa-mana hare tāi harā nāma tā̃ra
Our Śrī Rādhā is the embodiment of Kṛṣṇa's pleasure. Because She steals Kṛṣṇa's mind, Her name is Harā.
rādhā-kṛṣṇa śabde śrī-sac-cid-ānanda-rūpa
hare kṛṣṇa śabde rādhā-kṛṣṇera svarūpa
The words Rādhā-Kṛṣṇa designate Their forms of eternity, consciousness, and bliss; the words Hare Kṛṣṇa reveal the very identities of Rādhā and Kṛṣṇa.
ānanda-svarūpa rādhā tā̃ra nitya svāmī
kamala-locana śyāma rādhānanda-kāmī
Rādhā is the embodiment of bliss. Her eternal Lord is lotus-eyed Śyāma, who desires to give happiness to Rādhā.
gokula ānanda nanda-nandana śrī-kṛṣṇa
rādhā-saṅge sukhāsvāde sarvadā satṛṣṇa
Śrī Kṛṣṇa, Nanda's son, is the delight of Gokula. He is always eager to taste happiness in Rādhā's company.
vaidagdhya-sāra-sarvasva mūrta līleśvara
śrī-rādhā-ramaṇa rāma nāma ataḥpara
He is the very essence of artistic skill, the embodied Lord of līlā. Thus He is called Rāma, He who delights Śrī Rādhā.
hare kṛṣṇa mahā-mantra śrī-ĵugala nāma
ĵugala-līlāra cintā kara avirāma
The Hare Kṛṣṇa mahā-mantra comprises the names of the Divine Couple. Constantly contemplate Their līlā.
As stated in the Bṛhan-nāradīya Purāṇa and quoted in Śrī Caitanya-caritāmṛta (Ādi-līlā 17.21):
harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā (35)
In the age of Kali, there is only the name of Hari, the name of Hari, the name of Hari. There is no other way, no other way, no other way.
anya dharma karma chāḓi' hari-nāma sāra
kali-yuge tāhā vinā gati nāhi āra
Set aside other forms of dharma and karma; harināma is the essence. In Kali-yuga there is no other way without it.
The importance of chanting the names that awaken attachment to Bhagavān is described as follows:
naktaṁ divā ca gata-bhīr jita-nidra eko
nirviṇṇa īkṣita-patho mita-bhuk praśāntaḥ
yady acyute bhagavati sva-mano na sajjen
nāmāni tad-rati-karāṇi paṭhed vilajjaḥ (36)
Even if one is fearless day and night, has mastered sleep, lives alone, has become detached from worldly things, knows the path, eats moderately, and remains peaceful, yet finds that one's mind does not become attached to Bhagavān Acyuta, one should chant without embarrassment the names that awaken love for Him.
(Sanskrit word order: Free from fear by night and day, master of sleep, alone, disenchanted, having seen the path, moderate in eating, and peaceful—if one's mind still does not become attached to Bhagavān Acyuta, one should unashamedly recite the names that awaken attachment to Him.)
rātra dina unnidra nirvighna nirbhaya
mita-bhuk praśānta nirjane cintāmaya
Day and night, awake, free from obstacles and fear, eating moderately, peaceful, alone, and absorbed in contemplation—
lajjā tyaji' kṛṣṇa-rati-uddīpaka nāma
uccāraṇa kare bhakta kṛṣṇāsakti-kāma
—such a devotee, desiring attachment to Kṛṣṇa, abandons shyness and utters the names that stimulate love for Him.
As stated in the Śrīmad-Bhāgavatam (6.3.22):
etāvān eva loke ’smin puṁsāṁ dharmaḥ paraḥ smṛtaḥ
bhakti-yogo bhagavati tan-nāma-grahaṇādibhiḥ (37)
In this world, the supreme dharma for human beings is understood to be bhakti-yoga offered to Bhagavān, beginning with the taking and chanting of His names.
(Sanskrit word order: This alone is regarded as the supreme dharma of people in this world: bhakti-yoga directed toward Bhagavān through taking His names and other such practices.)
bhakti-yoga kṛṣṇa-nāma-grahaṇādi rūpa
paro dharma nāme tāra nirṇīta svarūpa
Bhakti-yoga takes the form of receiving and chanting kṛṣṇa-nāma and the other limbs of devotion. This is ascertained to be the supreme dharma.
Now, contemplation of Kṛṣṇa's pastimes at the end of the night:
niśānte kīrtane kuñja-bhaṅga kare dhyāna
krame krame citta lagne rasera vidhāna
At the end of the night, while chanting, meditate upon the pastime of the Divine Couple leaving the kuñja. As the mind gradually becomes absorbed, rasa is revealed in due course.
As stated in the Govinda-līlāmṛta (1.10):
rātry-ante trasta-vṛnderita-bahu-viravair bodhitau kīra-śārī-
padyair hṛdyair ahṛdyair api sukha-śayanād utthitau tau sakhībhiḥ
dṛṣṭau hṛṣṭau tadā tv udita-rati-lalitau kakkhaṭī-gīḥ-saśaṅkau
rādhā-kṛṣṇau sa-tṛṣṇāv api nija-nija-dhāmny āpta-talpau smarāmi (38)
I remember Śrī Rādhā and Kṛṣṇa at the end of the night. Vṛndā-devī, alarmed at the approach of dawn, has the male and female parrots awaken Them with many calls and verses, some pleasing and some unwelcome. Rising from Their pleasant bed, They are seen by the sakhīs, delighted and charming as affection awakens anew. But They become apprehensive at Kakkhaṭī's cries. Although still longing for one another, They return to Their beds in Their respective homes.
(Sanskrit word order: At night's end, awakened by the many cries instigated by anxious Vṛndā and by the pleasing and even unwelcome verses of male and female parrots, rising from Their happy resting place, seen by the sakhīs, joyful and beautiful with newly awakened love, alarmed by Kakkhaṭī's voice, yet still longing for one another, and having reached Their beds in Their respective homes—such Rādhā and Kṛṣṇa I remember.)
dekhiyā aruṇodaya, vṛndā-devī vyasta haya
kuñje nānā rava karāila
Seeing the glow of dawn, Vṛndā-devī becomes anxious and arranges for various sounds to be made in the kuñja.
śuka-śārī padya śuni, uṭhe rādhā nīlamaṇi
sakhī-gaṇa dekhi hṛṣṭa haila
Hearing the verses of the male and female parrots, Rādhā and Nīlamaṇi arise and are delighted to see the sakhīs.
kālocita sulalita, kakkhaṭīra rave bhīta
rādhā-kṛṣṇa satṛṣṇa haiyā
Though beautifully absorbed in the affection appropriate to that moment, Rādhā and Kṛṣṇa are frightened by Kakkhaṭī's cry and remain eager for each other.
nija-nija gṛhe gelā, nibhṛte śayana kailā
dũhe bhaji se līlā smariyā
They go to Their respective homes and rest in seclusion. Remembering that līlā, I worship Them both.
ei līlā smara āra gāo kṛṣṇa-nāma
kṛṣṇa-līlā-prema-dhana pābe kṛṣṇa-dhāma
Remember this līlā and sing kṛṣṇa-nāma. You will obtain the treasure of prema for Kṛṣṇa's pastimes and attain Kṛṣṇa's abode.
Thus ends the first chapter of Śrī Bhajana-rahasya: Prathama-yāma-sādhana, Niśānta-bhajana.