Çré Bhajana-rahasya

Confidential secrets of Bhajana

Srila Thakur Bhaktivinode

1 / Prathama-yäma Sädhana

Bhajana at the End of Night

Çraddhä
(Faith)

kåñëa-varëaà tviñäkåñëaà    säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair    bhajämi kali-pävanam (1)
nijatve gauòéyän jagati parigåhya prabhur-imän
hare kåñëety evaà gaëana-vidhinä kértayata bhoù
iti präyäà çikñäà caraëa-madhupebhyaù paridiçan
çacé-sünuù kià me nayana-saraëéà yäsyati padaà (2)

				(Stavävalé)

By the sacrifice of the congregational chanting of the holy name, I worship the deliverer of the living entities of Kali-yuga, Çré Gauräìgadeva, who constantly sings the name of Kåñëa. Although His complexion is not blackish, He is Kåñëa Himself. He is accompanied by His aìgas (bodily limbs in the form of Nityänanda and Advaita Prabhu), upäìgas (parts of limbs like Çréväsa Paëòita), astra (weapon in the form of the holy name), and pärñada (associates like Svarüpa Dämodara, Räya Rämänanda, Gadädhara, and Govinda).

When will the son of Çacémätä appear within the path of my eyes? He has accepted the Gauòéya Vaiñëavas, who are like bees at His lotus feet, as His personal associates. Like a father, He gave them instructions to chant the Hare Kåñëa mahä-mantra counting a fixed number of rounds.
The Supreme Absolute Truth, Çré Hari, has manifested His golden form in Navadvépa 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 Viñëu-rahasya:

yad abhyarcya harià bhaktyä    kåte kratu-çatair api
phalaà präpnoty avikalaà    kalau govinda-kértanät (3)

Whatever fruit can be obtained in Satya-yuga by devotedly worshiping Çré Hari through the performance of hundreds of sacrifices, that same result can be obtained in Kali-yuga simply by Govinda kértana.
While chanting, other methods of atonement are prohibited. In the Båhad-viñëu Puräàa it is stated:

nämno 'sya yävatù çaktiù    päpa-nirharaëe hareù
tävat kartuà na çaknoti    pätakaà pätakù janaù (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-viläsa, there is the following quote from the Vaiñëava-cintämaëi on the superiority of kértana:

aghacchit smaraëaà viñëor    bahväyäsena sädhyate
oñöha-çpandana-mätreëa    kértanan tu tato varam (5)

Remembrance of Viñëu, which destroys all sins, is attained by great efforts, but the glorification of Viñëu-just by vibrating the lips-is superior to this remembrance. (The reason being that even by nämäbhasa, 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 kértana. 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 çästras have established that chanting and remembering the holy names is superior to the process of arcana.

The Hari-bhakti-viläsa states:

yena janma-çataiù pürvaà    väsudevaù samarcitaù
tan mukhe hari-nämäni    sadä tiñöhanti bhärata (6)

O best of the Bhäratas! The holy name of Hari can be always present in the mouth of only one who has perfectly worshiped Väsudeva for hundreds of previous births.
In the sixteen word Hare Kåñëa mantra there are eight pairs of names. Corresponding to these eight pairs, Caitanya Mahäprabhu has recited the eight çlokas of the Çikñäñöaka.
The first pair of names-Hare Kåñëa-signifies the subduer of ignorance and the performance of näma-saìkértana with faith. The second pair-Hare Kåñëa-means Kåñëa'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, niñöhä (firm faith) develops. The third pair-Kåñëa Kåñëa-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 näma-saìkértana.

The fifth pair-Hare Räma-represents the taste for pure service along with rememberance of the holy names as prescribed in the Çikñäñöaka. In the sixth pair-Hare Räma-chanting in the beginning stage of transcendental emotion leads to material detachment and complete attachment to Kåñëa. 

The seventh pair-Räma Räma-awakens attachment for the mellow of conjugal rasa, the shelter of Rädhä's lotus feet, and feelings of separation. The eighth pair-Hare Hare-leads to attainment of the goal of life-loving service to Rädhä and Kåñëa following in the mood of the gopés of Våndävana throughout the eight divisions of day and night (añöa-käla).
In the Bhakti-rasämåta-sindhu it is said:

ädau çraddhä tataù sädhu-saìgo 'tha bhajana-kriyä
tato 'nartha-nivåttiù syät tato niñöhä rucis tataù
athäsaktis tato bhävas tataù premäbhyudaïcati
sädhakänäm ayaà premëaù prädurbhäve bhavet kramaù (7)

Certain xxivpious activities, 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 sädhana-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 Kåñëa consciousness.

While chanting at the stage of niñöhä, 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 bhäva, 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 kuöénäöù (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-rasämåta-sindhu quotes the following verse from the Kätyäyana-saàhita:

varaà huta-vaha-jvälä-    païjaräntar-vyavasthitiù
na çauri-cintä-vimukha-    jana-saàväsa-vaiçasam (8)

It is better to accept the miseries of being encaged and surrounded by burning flames than to associate with those bereft of Kåñëa consciousness. Such association is a very great hardship.
In the Viñëu-rahasya it is stated:

äliìganaà varaà manye    vyäla-vyäghra-jalaukasäm
na saìgaù çalya-yuktänäà    nänä-devaika-sevinäm (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-rasämåta-sindhu it is said that even nämäbhäsa destroys all sins and bestows liberation.

taà nirvyäjam bhaja guëa-nidhe pävanaà pävanänäà
çraddhä-rajyan-matir atitaräm uttamaù-çloka-maulim
prodyann antaù-karaëa-kuhare hanta yan-näma-bhänor
äbhäso 'pi kñapayati mahä-pätaka-dhvänta-räçim (10)

O reservoir of all good qualities, just worship Çré Kåñëa, 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 Kåñëa 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 Çikñäñöaka, the pastimes of Kåñëa gradually manifest within his heart. 
In the beginning, one should perform bhajana according to the xxvfirst çloka of Çikñäñöaka for some days. By this practice one should then become xxvimature as described in the second verse.
Gradually one should concentrate on bhajana according to the xxviithird and fourth çloka. According to thexxviii fifth çloka one should accept his spiritual body (siddha-deha). After accepting siddha-deha one should begin bhajana under the shelter of the lotus feet of Çrématé Rädhäräëé and gradually make progress.

Bhajana performed according to the xxixsixth çloka indicates almost all anarthas have disappeared and one therefore has the required adhikära (qualification) for attaining siddha-deha. If one thinks of his siddha-deha without achieving the adhikära his intellect gets bewildered.
One should carefully accept the sequence as given in the Çikñäñöaka 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 Çikñäñöaka and practice smaraëa and kértana accordingly, then gradually añöa-käla 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 Çikñäñöaka (1):

ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà
çreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam
änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaà
sarvätma-snapanaà paraà vijayate çré-kåñëa-saìkértanam (11)

Glories to the Çré Kåñëa saìkértana, 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 saìkértana 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 Kåñëa 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 Kåñëa and tastes transcendental bliss. Ultimately, one attains the association of Kåñëa and engages in His devotional service, as if immersing himself in a great ocean of love.

In Rüpa Gosvämé's Nämäñöaka (7) the holy name is described as the personification of bliss and knowledge.

süditäçrita-janärti-räçaye
ramya-cid-ghana sukha-svarüpiëe
näma gokula-mahotsaväya te
kåñëa pürëa-vapuñe namo namaù (12)

O Hari-näma! O Kåñëa! 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 Vaikuëöha.

Simply by chanting the holy name of Kåñëa, one can be freed from all undesirable habits. This is the meaning of awakening all good fortune and initiating the flow of love of Kåñëa.
Añöäìga-yoga is always full of fear. As stated in the Çrémad Bhägavatam (1.6.35):

yamädibhir yoga-pathaiù    käma-lobha-hato muhuù
mukunda-sevayä yadvat    tathätmäddhä na çämyati (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 Çrémad Bhägavatam (1.5.12) condemns karma and jïäna in the following words:

naiñkarmyam apy acyuta-bhäva-varjitaà
na çobhate jïänam alaà niraïjanam
kutaù punaù çaçvad abhadram éçvare
na cärpitaà karma yad apy akäraëam (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 Çrémad Bhägavatam (10.14.4) has further condemned the nondevotional path in these words:

çreyaù-såtià bhaktim udasya te vibho
kliçyanti ye kevala-bodha-labdhaye
teñäm asau kleçala eva çiñyate
nänyad yathä sthüla-tuñävaghätinäm (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 Çrémad Bhägavatam (6.2.46) it is said:

nätaù paraà karma-nibandha-kåntanaà
mumukñatäà tértha-padänukértanät
na yat punaù karmasu sajjate mano
rajas-tamobhyäà kalilaà tato 'nyathä (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 Khaëòa of the Padma-Puräàa:

sakåd-uccäritaà yena    harir ity akñara-dvayam
baddhaù parikaras-tena    mokñäya gamanaà 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 Khaëòa it is said:

madhura-madhuram etan mangalaà mangalänäà
sakala-nigama-vallé-sat-phalaà cit-svarüpam
sakådapi parigétaà çraddhayä helayä vä
bhågu-vara nara-mätraà tärayet kåñëa-näma (18)

This hari-näma 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 Bhågus, 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 Garuòa Puräàa it is said:

yad icchasi paraà jïänaà    jïänäd yat paramaà padam
tadädareëa räjendra    kuru govinda-kértanam (19)

O best of Kings, if you want to achieve the highest knowledge by which you may attain the supreme abode, then perform Govinda kértana with firm faith.
The demigods give the following statement in the Çrémad Bhägavatam (3.5.40):

dhätar yad asmin bhava éça jéväs
täpa-trayeëäbhihatä na çarma
ätman labhante bhagavaàs taväìghri-
cchäyäà sa-vidyäm ata äçrayema (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 Çrémad Bhägavatam (4.29.49) it is said:

sä vidyä tan-matir yayä (21)

Our education should be such that we can become elevated to Kåñëa consciousness.
The transcendental knowledge through which one's consciousness is absorbed in the lotus feet of Kåñëa is the actual or real vidyä which cuts the knots of avidyä. Kåñëa's holy name is the life of that wife, Vidyä, who fixes the mind on the lotus feet of Kåñëa.
Chanting of the holy names increases the ocean of bliss. The following evidence is found in the Çrémad Bhägavatam (8.3.20):

ekäntino yasya na kaïcanärthaà
väïchanti ye vai bhagavat-prapannäù
aty-adbhutaà tac-caritaà sumaìgalaà
gäyanta änanda-samudra-magnäù (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 Puräàa this is stated as follows:
tebhyo namo 'stu bhava-väri-dhi-jérëa-panka
saàmagna-mokñaëa-vicakñaëa-pädukebhyaù
kåñëeti varëa-yugalaà çravaëena yeñäà
änandathur bhavati narttitaroma-våndaù (23)

The devotees are filled with bliss and their bodily hairs stand erect when they hear the name, Kåñëa. 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 Çrémad Bhägavatam (12.12.48):

saìkértyamäno bhagavän anantaù
çrutänubhävo vyasanaà hi puàsäm
praviçya cittaà vidhunoty açeñaà
yathä tamo 'rko 'bhram iväti-vätaù (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 Çré Kåñëa's name the mirror of the heart is cleansed and the living entity gets kåñëa-prema very quickly.
The holy name of Kåñëa is transcendentally blissful, the embodiment of transcendental mellows. In the Nämäñöaka (8) it is said:

närada-véëojjévana sudhormi-niryäsa-mädhurépüra
tvaà kåñëa-näma kämaà sphura me rasane rasena sadä (25)

O Kåñëa-näma! You infuse life in Närada 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 Nämäñöaka (2), the holy name is worshiped by liberated souls, as even nämäbhasa destroys all types of miseries.

jaya nämadheya muni-vånda-geya
jana-raïjanäya paramäkñaräkåte
tvam anädaräd api manäg udéritaà
nikhilogra-täpa-paöaléà vilumpasi (26)

O Hari-näma! 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 ág-veda:
om ity etad brahmaëo nediñöaà näma yasmäd uccäryamäna

eva saàsära-bhayät tärayati tasmäd-ucyate tära iti (27)
oà äsya jänanto näma cid-viviktan mahaste viñëo
sumatià bhajämahe oà tat sat (28)
tato 'bhüt trivåd-oàkäro yo 'vyakta prabhavaù svaräö
yat tal-liìgaà bhagavato brahmaëaù paramätmanaù (29)

One who chants oà, 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 tärak brahma.
O Viñëu, your self-manifest name, oà, 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 oàkära, which indicates Himself. Brahman, Paramätmä, and Bhagavan are the three forms He manifests.
The three letters comprising oàkära-a, u, m-specifically represent the three names Hari, Kåñëa, and Räma respectively. The name Hari is nondifferent from Hari Himself. His eternal form, svarüpa, is known as väcya, and the transcendental name of Hari is known as väcaka. These two forms, väcya and väcaka, fulfill all kinds of desires.
Therefore in the Caitanya-bhägavat it is stated:

hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare	 (30)

Lord Caitanya Mahäprabhu said, "While counting the number, all of you chant this mahä-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 Näradiya Puräàa, as quoted in the Bhakti-rasämåta-sindhu, states:

sad-dharmasyävabodhäya    yeñäà nirbandhiné matiù
aciräd eva sarvärthaù    siddhaty eñäm abhépsitaù (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 Kåñëa with strong attachment achieve the fruit of love of God very soon.
In the Hari-bhakti-viläsa it is said:

tulasù käñöha ghaöitair maëibhir japamälikä
sarvakarmäëi sarveñäm épsitärtha-phala-pradä
gopucchasadåçù käryä yad vä sarpäkåtiù çubhä
tarjanyä na spåçat sütraà kampayen na vidhunayet
aìguñöha-parva-madhya-sthaà parivarttaà samäcaret
na spåçet väma-hastena kara-bhrañöäà na kärayet
bhuktau muktau tathä kåñöau madhya-mäyäà japet sudhéù (32)

Japa beads made out of tulasù 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 mälä 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-viläsa as follows:
manaù saàharaëaà çaucaà    maunaà manträrtha-cintanam
avyagratvam anirvedo    japa-sampatti-hetavaù (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.
Çré Gopäla Guru Gosvämé explains the meaning of the name in these words:

vijïäpya bhagavat-tattvaà cid-ghanänanda-vigraham
haraty avidyäà tat käryam ato harir iti småtaù
harati çré-kåñëa-manaù kåñëähläda-svarüpiëé
ato harety anenaiva çré-rädhä parikértitä
änandaika-sukha-svämé çyämaù kamala-locanaù
gokulänandano nanda-nandanaù kåñëa éryate
vaidagdhé sära-sarvasvaà mürti-lélädhidaivatam
rädhikäà ramya-nityaà räma ity abhidhéyate (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. Çré Rädhä, who is the Lord's own pleasure potency, steals the mind of Kåñëa. She is therefore praised as Harä. The vocative form of Harä is Hare.
Çré Kåñëa is the eternal beloved of Rädhä, 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 Kåñëa. Therefore the names Hare and Kåñëa mean Rädhä and Kåñëa and are full of eternity, knowledge, and bliss. 

That Çré Kåñëa, who is the chief amongst those expert in loving affairs and the worshipable Deity of amorous pastimes, always enjoys Rädhä. He is therefore called Räma (Rädhäramaëa Räma).
The chanting of the Hare Kåñëa mahä-mantra is glorification of Rädhä and Kåñëa. While continuously chanting, one should remember Their sublime pastimes.
Therefore the Båhan-näradéya Puräàa states:

harer näma harer näma harer nämaiva kevalam
kalau nästy eva nästy eva nästy eva gatir anyathä (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 Bhägavat-näma-kaumudé quotes the Puräàas as follows:

naktaà divä ca gatabhér jita-nidra eko
nirviëëa ékñitapatho mita-bhuk praçäntaù
yady acyute bhagavati sva-mano na sajjen-
nämani tad rati karäëi paöhed vilajjaù (36)

If your mind is not fixed in rememberance of Kåñëa, then chant those principal names (such as Kåñëa 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 Çrémad Bhägavatam (6.3.22) states:

etävän eva loke 'smin    puàsäà dharmaù paraù småtaù
bhakti-yogo bhagavati    tan-näma-grahaëädibhiù (37)

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

Remembering Kåñëa's pastimes: At the end of night if one remembers the kuïja-bhaìga-lélä (when Rädhä and Kåñëa separate after pastimes in the forest groves), he then relishes the intimate pastimes of Rädhä and Kåñëa. The Govinda-lélämåta states:
rätryante trastavånderita bahu-vira-vaibodhitau kirasäré
padyair-hådhyair api sukha-çayanäd-utthitau tau sakhibhiù
dåñöau håñöau tadätvoditarati-lalitau kakkhaöégéù saçaìkau
rädhä-kåñëau satåñëäv api nija-nija dhämnyäpta talpau smarämi (38)

At the end of night, Våndä, being afraid of the approach of day break, prompted the parrot and the myna to awaken Çré Çré Rädhä and Kåñëa from Their sleep. Although the birds sang sweetly, the songs were not pleasing, as they woke Rädhä and Kåñëa from Their sleep. The sakhés 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, Kakkhaöé, and desirous to continue Their association, They gazed longingly at each other. Rädhä and Kåñëa then reluctantly departed for Their respective homes where They quietly lay down on Their own beds.
I worship Rädhä and Kåñëa by remembering this pastime. Remember this pastime and sing Kåñëa's names, then you will get the treasure of kåñëa-prema and Kåñëa's dhäma.

Thus ends the Prathama-yäma Sädhana of the Çré Bhajana-rahasya.

2 / Dvitéya-yäma Sädhana

Bhajana in the Morning

Sadhu-saìge anartha-nivåtti
(Removal of Anarthas in Association of Devotees)

There is no question of an auspicious or inauspicious time for chanting the holy names. The holy names are invested with all potencies as described in the Çikñäñöaka (2):

nämnäm akäri bahudhä nija-sarva-çaktis
taträrpitä niyamitaù smaraëe na kälaù
etädåçi tava kåpä bhagavan mamäpi
durdaivam édåçam ihäjani nänurägaù (1)

My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as Kåñëa and Govinda, by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.

Because people vary in their desires, You have mercifully distributed various holy names. Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection. You have invested Your full potencies in each individual holy name, but I am so unfortunate that I have no attachment for chanting Your holy names.

The following prayer for attaining attachment for the holy name is given in the Nämäñöaka (5):

aghadamana-yaçodänandanau nandasunoù
kamalanayana gopécandra våndävanendräù
praëata-karuëa-kåñëäv ity aneka-svarüpe
tvayi mama ratir-uccair-vardhatäà nämadheya (2)

O killer of the demon Agha! O son of Yaçodä! O son of Nanda! O lotus-eyed one! O moon of the gopés! O lord of Våndävana! O merciful to the submissive! O Kåñëa! You have mercifully manifested in various forms. May my attachment for You be greatly increased.
Kåñëa has invested full potencies in His holy names. According to Skanda Puräàa: 

däna-vrata-tapas-tértha-yäträdénaà ca yäù sthitäù
çaktayo devamahatäà sarva-päpa-haräù çubhäù
räjasüyäçvamedhänäà jïänasyädhyätma-vastunaù
äkåñya hariëä sarväù sthäpitäù sveñu nämasu (3)

Whatever potency to award auspiciousness and destroy sin may be found in the performance of charity, penances, austerities, visiting holy térthas, worshiping demigods, performing Räjasüya or Açvamedha sacrifices, or the attainment of knowledge related to the soul, that potency has been invested in the holy name of Çré Hari.
The Vaiçvänara Saàhitä confirms that there are no hard and fast rules regarding time or purity while chanting the holy names:

na deça-käla-niyamo    na çaucäçauca-nirëayaù
paraà sankértanäd eva    räma rämeti mucyate (4)

There is no restriction regarding place or time, nor is there consideration of purity or impurity; simply by the performance of saìkértana-chanting Räma Räma, or the Hare Kåñëa mantra-one can achieve the highest liberation.
The symptoms of misfortune are described in the Çrémad Bhägavatam (3.9.7) as follows:

daivena te hata-dhiyo bhavataù prasaìgät
sarväçubhopaçamanäd vimukhendriyä ye
kurvanti käma-sukha-leça-laväya dénä
lobhäbhibhüta-manaso 'kuçaläni çaçvat (5)

O my Lord, persons who are bereft of the all-auspicious performance of chanting and hearing about Your transcendental activities are certainly unfortunate and are also bereft of good sense. They engage in inauspicious activities, enjoying sense gratification for a very little while.
Being distressed because of their inability to get even a bit of happiness from sense gratification, and overwhelmed by greed, they engage in inauspicious activities. Such people make no effort to engage in chanting and hearing Your glories.

The Çrémad Bhägavatam (1.7.4-6) further says:

bhakti-yogena manasi    samyak praëihite 'male
apaçyat puruñaà pürëaà    mäyäà ca tad-apäçrayam
yayä sammohito jéva    ätmänaà tri-gunätmakam
paro 'pi manute 'narthaà    tat-kåtaà cäbhipadyate
anarthopaçamaà säkñäd    bhakti-yogam adhokñaje (6)

Thus he fixed his mind, perfectly engaging it by linking it in devotional service (bhakti-yoga) without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under His full control. Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries. The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service.

Kåñëa, the potency of Kåñëa, and the living entity, together constitute the Absolute Truth. Illusioned by mäyä, the living entity is bound by her. This is known as anartha. When the minute conscious living entity performs bhakti-yoga, all anarthas are destroyed and he attains kåñëa-prema. This truth has been realized by Vyäsadeva by his full absorption in the Lord's name etc. He thereafter revealed the process of bhakti-yoga in the Çrémad Bhägavatam.
In the ämnäya-sutra, four types of misfortune or anarthas are described:

mäyämugdhasya jévasya    jïeyo 'narthaç catur vidhaù
håddaurbbalyaà cäparädho    'sat-tåñëä tattva-vibhramaù (7)

The living entity attracted by mäyä is attributed with four types of anarthas: hådaya-daurbalya (weakness of the heart), aparädha (all kinds of offenses), asat-tåñëä (material desires), and tattva-vibhrama (illusion about spiritual knowledge).
These anarthas lead to material bondage, which leads to miseries.
Illusion about spiritual knowledge is of four types:

sva-tattve para-tattve ca    sädhya-sädhana-tattvayoù
virodhi-viñaye caiva    tattva-bhramaç catur-vidhaù (8)

Sva-tattva bhrama (illusion about one's own identity), paratattva-bhrama (illusion about the Supreme Personality of Godhead), sädhya-sädhana-bhrama (illusion about the processes of sädhana and prema-bhakti), and virodhé-viñaya-bhrama (illusion regarding subjects unfavorable to Kåñëa consciousness) are the four kinds of illusion found in conditioned souls.
Material desires are of four types:

aihikeñvaiñaëä pära-    trikeñu caiñaëä 'çubhä
bhüti-väïchä mumukñä ca    hy asat-tåñëäç catur-vidhäù (9)

Desire for material objects, desire for heavenly comforts, desire for mystic powers, and desire for liberation are the four types of material desires.
Offenses are of four types:

kåñëa-näma-svarüpeñu    tadéya-cit-kaëeñu ca
jïeyä budha-gaëair nityam    aparädhäç catur-vidhäù (10)

Offenses towards the name, offenses toward the form of the Lord, offenses towards the devotees, and offenses towards other living entities are the four kinds of offenses.

Weakness of the heart is of four types:

tucchäsaktiù kuöénäöé    mät saryaà sva-pratiñöhatä
håd-daurbalyaà budhaiù çaçvaj    jïeyaà kila catur-vidham (11)

Intelligent persons know the four kinds of weakness of the heart as follows: attachment to objects not related to Kåñëa, deceitfulness or fault-finding, enviousness, and desire for fame.

These anarthas give birth to six enemies-käma, krodha, lobha, moha, mada, and mätsarya-that is, lust, anger, greed, illusion, pride, and envy. These anarthas also beget six waves-çoka, moha, kñut, pipäsa, jarä, and måtyu-that is, distress, illusion, hunger, thirst, old age, and death.

The creeper of devotion can never grow as long as one cannot give up these anarthas.
All anarthas, however, go far away by the performance of näma-saìkértana. As stated in the Çrémad Bhägavatam (1.1.14):

äpannaù saàsåtià ghoräà    yan-näma vivaço gåëan
tataù sadyo vimucyeta    yad bibheti svayaà bhayam (12)
Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Kåñëa, which is feared by fear personified.
The Çrémad Bhägavatam (11.2.37) further states:

bhayaà dvitéyäbhiniveçataù syäd
éçäd apetasya viparyayo 'småtiù
tan-mäyayäto budha äbhajet taà
bhaktyaikayeçaà guru-devatätmä (13)

When the living entity is attracted by the material energy, which is separate from Kåñëa, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Kåñëa, he becomes Kåñëa's competitor. This is called viparyayaù asmåtiù. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity, and source of life. He thus worships the Lord by the process of unalloyed devotional service.

One who desires to achieve Kåñëa's mercy should take shelter of a bona fide guru. When he engages in undivided devotional service under the guru's direction, he ultimately attains Kåñëa.
The characteristics of bhakti-yoga are described in the Çrémad Bhägavatam (1.2.12 and 1.2.7) as follows:
tac chraddadhänä munayo    jïäna-vairägya-yuktayä
paçyanty ätmani cätmänaà    bhaktyä çruta-gåhétayä
väsudeve bhagavati    bhakti-yogaù prayojitaù
janayaty äçu vairägyaà    jïänaà ca yad ahaitukam (14)

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes the Absolute Truth by rendering devotional service in terms of what he has heard from the Vedänta-çruti. By rendering devotional service unto the Personality of Godhead, Çré Kåñëa, one immediately acquires causeless knowledge and detachment from the world.
After receiving the mercy of the sadhu, as one chants the holy name with faith, he becomes averse to material conceptions and realizes his eternal constitutional position. This is known as the highest platform of bhakti-yoga. As one gradually advances through the different stages of bhakti, one achieves this stage of perfection.

The circumstances favorable for bhakti are described in the Çrémad Bhägavatam (2.9.36):

etävad eva jijïäsyaà    tattva-jijïäsunätmanaù
anvaya-vyatirekäbhyäà    yat syät sarvatra sarvadä (15)

A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, must certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.
There are two ways for becoming free of anarthas-directly, by following the rules, and indirectly, by following the restrictions.
The means of getting freed from the three anarthas-material desires, weakness of the heart, and offenses-are described beginning with the following verses from the Upadeçämåta.
The six urges which are unfavorable in bhakti are listed in the first verse:

väco vegaà manasaù krodha-vegaà
jihvä-vegam udaropastha-vegam
etän vegän yo viñaheta dhéraù
sarväm apémäà påthivéà sa çiñyät (16)

A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger, and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.
The above mentioned urges disrupt one's bhajana. Therefore, one must make repeated efforts to control these urges. After controlling these urges one should worship Rädhä-Kåñëa in a secluded place.
The six obstacles to advancement in bhakti are given in the second verse:

atyähäraù prayäsaç ca    prajalpo niyamägrahaù
jana-saìgaç ca laulyaà ca    ñaòbhir bhaktir vinaçyati (17)

One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required, (2) overendeavoring for mundane things that are very difficult to obtain, (3) talking unnecessarily about mundane subject matters, (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically, (5) associating with worldly-minded persons who are not interested in Kåñëa consciousness, and (6) being greedy for mundane achievements.

The six kinds of association which nourish bhakti are described in the fourth verse:

dadäti pratigåhëäti    guhyam äkhyäti påcchati
bhuìkte bhojayate caiva    ñaò-vidhaà préti-lakñaëam (18)
Offering gifts in charity, accepting charitable gifts, revealing one's mind in confidence, inquiring confidentially, accepting food, and offering food are the six symptoms of love shared by one devotee and another.

These six kinds of association, when exchanged between devotees, increase one's devotion. But, if this association is shared with nondevotees, one's devotion diminishes.
Lord Caitanya Mahäprabhu has prohibited one from even seeing a materialistic sense enjoyer or a woman with the mood of enjoyment in the following words from Çré Caitanya-candrodaya-näöaka:

niñkiïcanasya bhagavad-bhajanonmukhasya
päraà paraà jigamiñor bhava-sägarasya
sandarçanaà viñayiëäm atha yoñitäà ca
hä hanta hanta viña-bhakñaëato 'py asädhu (19)

Alas, for a person who is seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification or seeing a woman who is similarly interested is more abominable than willingly drinking poison.
Offending sadhus is prohibited. It is offensive to see a Vaiñëava according to material conceptions. In the Upadeçämåta (6) it is said:

dåñöaiù svabhäva-janitair vapuñaç ca doñair
na präkåtatvam iha bhakta-janasya paçyet
gaìgämbhasäà na khalu budbuda-phena-paìkair
brahma-dravatvam apagacchati néra-dharmaiù (20)

Being situated in his original Kåñëa conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee's having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam, and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water.

The devotees situated in transcendence do not commit sinful activities. Even if some sins remain within the devotee, they will soon vanish.
According to the Manaù-çikñä (7), one should give up one's mischievous mentality in the form of desire for fame and deceitful fault-finding:

pratiñöhäçä dhåñöä çvapacaramaëù me hådi naöet
kathaà sädhu-premä spåçati çucir-etan-nanu manaù
sadä tvaà sevasva prabhu-dayita-sämanta-matulaà
yathä täà niñkäçya tvaritam iha taà veçayati saù (21)

O mind, a shameless, low-born prostitute who eats dog meat is flagrantly dancing in my heart in the form of desire for fame. How then can pure love of Kåñëa ever find a place in my heart? Just serve the devotees of Kåñëa, who are His dear unparalleled commanders, so they can drive out this prostitute and enthrone pure love within my heart.

The Manaù-çikñä (6) further says:

areù cetaù prodyat kapaöa kuöénäöù bhara-khara-
kñaran-mütre snätvä dahasi katham ätmänam api mäm
sadä tvaà gändharvä giridhara-pada-prema-viläsat
sudhämbhodhau snätvä svam api nitarät mäïca sukhaya (22)
O mind, why are you scorching us both by bathing in the prominent defects of deceit and fault-finding? These arise out of duality and are like the oozing urine of a donkey. You should always bathe in the nectarine ocean of prema-bhakti arising from the lotus feet of Çré Çré Gändarvikä Giridhari, and thus give us both endless pleasure.

One should endeavor to give up duplicity and the desire for fame. Only then can one get strong attachment for chanting the holy name.
The ten offenses in chanting the holy name must be given up. They are described in the Padma Puräàa, Svarga-khaëòa:

satäà nindä nämnaù paramam aparädhaà vitanute
yataù khyätià yätaà katham u sahate tad-vigarhäm

To blaspheme the great saintly persons who are engaged in preaching the glories of the Hare Kåñëa mahä-mantra is the worst offense at the lotus feet of the holy name. One should not criticize a preacher of the glories of the Hare Kåñëa mahä-mantra. If one does so, he is an offender. The Näma-prabhu, who is identical with Kåñëa, will never tolerate such blasphemous activities, even from one who passes as a great devotee.
The second nämäparädha is described as follows:

çivasya çré-viñëor ya iha guëa-nämädi-sakalaà
dhiyä bhinnaà paçyet sa khalu hari-nämähita-karaù

In this material world, the holy name of Viñëu is all-auspicious. Viñëu's name, form, qualities, and pastimes are all transcendental absolute knowledge. Therefore, if one tries to separate the Absolute Personality of Godhead from His holy name or His transcendental form, qualities, and pastimes, thinking them to be material, that is offensive. Similarly, to think the names of demigods such as Lord Çiva to be as good as the name of Lord Viñëu-or, in other words, to think Lord Çiva and the other demigods to be other forms of God and therefore equal to Viñëu-is also blasphemous. This is the second offense at the lotus feet of the Lord.

guror avajïä çruti-çästra-nindanam
tathärtha-vädaù hari-nämni kalpanam

The third offense at the lotus feet of the holy name is to consider the spiritual master to be material and therefore envy his exalted position. The fourth offense is to blaspheme Vedic literatures, such as the four Vedas and the Puräàas. The fifth offense is to consider the glories of the holy name to be exaggerations. Similarly, the sixth offense is to consider the holy name of the Lord to be imaginary.
The seventh offense is described as follows:

nämno baläd yasya hi päpa-buddhir
na vidyate tasya yamair hi çuddhiù

To think that since the Hare Kåñëa mantra can counteract all sinful reactions one may therefore go on with his sinful activities and at the same time chant the Hare Kåñëa mantra to neutralize them is the greatest offense at the lotus feet of hari-näma.
The eighth offense is stated thus:

dharma-vrata-tyäga-hutädi-sarva-
çubha-kriyä-sämyam api pramädaù.

It is offensive to consider chanting the Hare Kåñëa mantra to be a religious ritualistic ceremony. Performing religious ceremonies, following vows, practicing renunciation and sacrifice are all materialistic auspicious activities. The chanting of the Hare Kåñëa mahä-mantra must not be compared to such materialistic religiosity. This is an offense at the lotus feet of the Lord.
The ninth offense is described as follows:

açraddadhäne vimukhe 'py açåëvati
yaç copadeçaù çiva-nämäparädhaù

It is an offense to preach the glories of the holy name among persons who have no faith in the subject matter.
Such people should be given the chance to hear the chanting of the Hare Kåñëa mantra, but in the beginning they should not be instructed about the glories of the holy name. By constant hearing of the holy name, their hearts will be purified, and then they will be able to understand the transcendental glories of the holy name.
The tenth offense is as follows:

çrute 'pi näma-mähätmye yaù préti-rahito naraù
aham-mamädi-paramo nämni so 'py aparädha-kåt (23)

If one has heard the glories of the transcendental holy name of the Lord but nevertheless continues in a materialistic concept of life, thinking, "I am this body and everything belonging to this body is mine (ahaà mameti)," and does not show respect and love for the chanting of the Hare Kåñëa mahä-mantra, that is an offense.

O brother, sincerely try to give up these offenses and chant the holy name with intelligence.
One is prohibited from false renunciation. In the Bhakti-rasämåta-sindhu it is stated:

präpaïcikatayä buddhyä    hari-sambandhi-vastunaù
mumukñubhiù parityägo    vairägyaà phalgu kathyate (24)

When persons eager to achieve liberation renounce things related to the Supreme Personality of Godhead, thinking them to be material, their renunciation is called phalgu, or incomplete.
One who has attained the qualification for chanting the holy name gives up all fruitive activities. In the Çrémad Bhägavatam (11.5.41) it is said:

devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam (25)

One who has given up all material duties and taken full shelter at the lotus feet of Mukunda, who gives shelter to all, is not indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind, or even one's departed forefathers.
According to the Padma Puräàa, one should give up niyamägrahaù and yet follow the essence of niyama.

smartavyaù satataà viñëur    vismartavyo na jätucit
sarve vidhi-niñedhäù syur    etayor eva kiìkaräù (26)

Viñëu, or Kåñëa, should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the çästras should be servants to these two principles.
One should refrain from atonement in relation to karma and jïäna. The Padma Puräàa gives the following statement:

harer apy aparädhän yaù    kuryäd dvi-pada-päà çalaù
nämäçrayaù kadäcit syät    taraty eva sa nämataù
nämno 'pi sarva-suhådo    hy aparädhät pataty adhaù
nämäparädha-yuktänäà    nämäny eva haranty-agham
aviçränta prayuktäni    täny evärthakaräëi ca (27)

The lowest of human beings who commit offenses at the lotus feet of Çré Hari will certainly cross the material ocean if they somehow take shelter of the holy name. However, those who commit offenses against the holy name, the well-wisher of all, certainly fall down. They are freed from their offense only by continually chanting the holy name. Indeed, one can attain all types of perfection by continuous chanting.
One should try to achieve knowledge of both Kåñëa and oneself. One first attains knowledge of Kåñëa's form, then attributes, and then pastimes as stated in Catuù-çlokù Bhägavatam begining with (2.9.33):

aham eväsam evägre    nänyad yat sad-asat param
paçcäd aham yad etac ca    yo 'vaçiñyeta so 'smy aham (28)

Brahmä, it is I, the Personality of Godhead, who existed before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.
The personification of transcendental truth, Çré Kåñëa, is eternal and ever-existing. All other manifestations, spiritual and material, are the result of His various potencies. Lord Kåñëa, who is like the transcendental sun, remains as the eternal truth after the universal destruction. This is the basis of the philosophy of acintya bhedäbheda tattva.
Knowledge of the form of mäyä-çakti and jiva-çakti is found in the Çrémad Bhägavatam (2.9.34):

åte 'rthaà yat pratéyeta    na pratéyeta cätmani
tad vidyäd ätmano mäyäà    yathäbhäso yathä tamaù (29)

O Brahmä, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.
The energy of Kåñëa known as mäyä-çakti is simultaneously one with and different from Kåñëa. Mäyä-çakti arises from, but is different from, the internal energy (cit-çakti). Mäyä-çakti, the shadow of the internal energy, acts through the three modes of nature, which are the cause of this material world. In the material world the ignorant living entities are bound by temporary activities.
Even though the spirit soul and this material world are simultaneously one with and different from Kåñëa, still, Kåñëa in His eternal form exists separately. The Çrémad Bhägavatam (2.9.35) states:

yathä mahänti bhütäni    bhüteñüccävaceñv anu
praviñöäny apraviñöäni    tathä teñu na teñv aham (30)

O Brahmä, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.
Knowledge of the form of Kåñëa's name is given in the Bhakti-rasämåta-sindhu:

näma cintämaëiù kåñëaç    caitanya-rasa-vigrahaù
pürëaù çuddho nitya-mukto    'bhinnatvän näma-näminoù (31)

The holy name of Kåñëa is transcendentally blissful. It bestows all spiritual benedictions, for it is Kåñëa Himself, the reservoir of all pleasure. Kåñëa's name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kåñëa Himself. Since Kåñëa's name is not contaminated by the material qualities, and there is no question of its being involved with mäyä, Kåñëa's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Kåñëa and Kåñëa Himself are identical.

The Bhakti-rasämåta-sindhu further says:

ataù çré-kåñëa-nämädi    na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau    svayam eva sphuraty adaù (32)

Because Kåñëa's form, qualities pastimes, etc. are all on the absolute platform, material senses cannot therefore appreciate them. When a conditioned soul is awakened to Kåñëa consciousness and renders service by using his tongue to chant the Lord's holy name and taste the remnants of the Lord's food, the tongue is purified and one gradually comes to understand who Kåñëa really is.
According to the Çrémad Bhägavatam (11.21.2), one should practice chanting the holy name according to his qualification.

sve sve 'dhikäre yä niñöhä    sa guëaù parikértitaù
viparyayas tu doñaù syäd    ubhayor eña niçcayaù (33)

Steadiness in one's own position is declared to be actual piety, whereas deviation from one's position is considered impiety. In this way the two are definitely ascertained.
Qualifications for chanting the holy name are given in the Çrémad Bhägavatam (11.20.27/8): 

jäta-çraddho mat-kathäsu    nirviëëaù sarva-karmasu
veda duùkhätmakän kämän    parityäge 'py anéçvaraù
tato bhajeta mäà prétaù    çraddhälur dåòha-niçcayaù
juñamäëaç ca tän kämän    duùkhodarkäàç ca garhayan (34)

Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratification leads to misery, but still being unable to renounce all sense enjoyment, My devotee remains happy and worships Me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities.
One should try to attain the six qualities favorable for performing bhajana. These qualities are given in the Upadeçämåta (3):

utsähän niçcayäd dhairyät    tat-tat-karma-pravartanät
saìga-tyägät sato våtteù    ñaòbhir bhaktiù prasidhyati (35)

There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles (such as çravaëaà kértanaà viñëoù smaraëam-hearing, chanting, and remembering Kåñëa), (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous äcäryas. These six principles undoubtedly assure the complete success of pure devotional service.

One must strive to achieve the association of pure devotees. In the Çrémad Bhägavatam (3.25.25) it is said:

satäà prasaìgän mama vérya-saàvido
bhavanti håt-karëa-rasäyanäù kathäù
taj-joñaëäd äçv apavarga-vartmani
çraddhä ratir bhaktir anukramiñyati (36)

In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. He then gradually attains çraddha (attachment), rati (bhäva), and bhakti (prema-bhakti).
How to associate with devotees is mentioned in the Upadeçämåta (5):

kåñëeti yasya giri taà manasädriyeta
dékñästi cet praëatibhiç ca bhajantam éçam
çuçrüñayä bhajana-vijïam ananyam anya-
nindädi-çünya-hådam épsita-saìga-labdhyä (37)

One should mentally honor the devotee who chants the holy name of Lord Kåñëa, one should offer humble obeisances to the devotee who has undergone spiritual initiation (dikña) and is engaged in worshiping the Deity, and one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others.
Such a pure devotee sees everyone as the eternal servant of Kåñëa.
One should pass his life in the mood of yukta-vairägya and chant the holy name. As stated in Bhakti-rasämåta-sindhu:

anäsaktasya viñayän    yathärham upayuïjataù
nirbandhaù kåñëa-sambandhe    yuktaà vairägyam ucyate (38)

When one is not attached to anything, but at the same time accepts everything in relation to Kåñëa, one is rightly situated above possessiveness.
The Çrémad Bhägavatam (7.11.32) further says:

våttyä sva-bhäva-kåtayä    vartamänaù sva-karma-kåt
hitvä sva-bhäva-jaà karma    çanair nirguëatäm iyät (39)

If one acts in his profession according to his position in the modes of nature and gradually gives up these activities, he attains the niñkäma stage.
One should live free from sin and take shelter of the holy name.
This art of living is mentioned in the Çrémad Bhägavatam (11.7.39):

präàa-våttyaiva santuñyen    munir naivendriya-priyaiù
jïänaà yathä na naçyeta    nävakéryeta väì-manaù (40)

A learned sage should take his satisfaction in the simple maintenance of his existence and should not seek satisfaction through gratifying the material senses. In other words, one should care for the material body in such a way that one's higher knowledge is not destroyed and so that one's speech and mind are not deviated from self-realization.
One should live in such a way that he can avoid useless activities. In this way one should give up the propensity for material sense enjoyment. One should nourish himself in such a way that the tongue and mind do not deviate from yukta-vairägya.

One should be especially careful regarding his association. The Hari-bhakti-sudhodaya (2.13) gives the following reason:

yasya yat saìgatiù puàso    maëivat syät sa tad guëaù
svakularddhyai tato dhimän    svayüthäny eva saàçrayet (41)
As the qualities of a nearby object are reflected in a crystal, one similarly takes on the qualities of a person with whom he associates. Therefore, a wise person should take shelter of those sadhus who are more advanced, affectionate, and have the same temperament.
One should carefully follow the path of the mahäjanas as described in the Skanda Puräàa:

sa mågyaù çreyasäà hetuù    panthäù santäpavarjitaù
anaväpta-çramaà pürve    yena santaù pratasthire (42)

One should strictly follow the easy path which the previous mahäjanas have accepted. That path bestows great auspiciousness and is devoid of all misery.
The path given in the Vedas is the real path of bhakti. As stated in the Brahma-yämala:

çruti-småti-puräëädi    païcarätra-vidhià vinä
aikäntikù harer bhaktir    utpätäyaiva kalpyate (43)

Devotional service to the Lord that ignores the authorized Vedic literatures like the Upaniñads, Puräàas, Närada-païcarätra, etc., is simply an unnecessary disturbance in society.
One can easily progress by accepting the path given by the mahäjanas. One who acts according to his own ideas will meet with disturbance and ruin. If one makes no effort to become free from anarthas he will meet with misfortune, being unable to receive the mercy of the holy name. 

Without receiving the mercy of the name, one will be unable to remove his anarthas despite repeated attempts. But, if one cries sincerely at the lotus feet of the name, then within a few days all anarthas will vanish. After giving up anarthas, one should fully engage in hearing and chanting, taking complete shelter of the holy name.
The endeavors of one performing resolute bhajana are described in the Hari-bhakti-viläsa:

evam ekäntinäà präyaù    kértanaà smaraëaà prabhoù
kurvatäù parama-prétyä    kåtyamanyan na rocyate
bhävena kenacit preñöha    çré-mürter aìghri sevane
syädicchaiñäà sva-mantreëa    sva-rasenaiva tad vidhiù
vihiteñv eva nityeñu    pravartante svayaà hi te
sarva-tyägepy aheyäyäù    sarvänartha-bhuvaç ca te
kuryuù pratiñöhä-viñöhäyäù    yatnam asparçane varam
prabhäte cardharäte ca    madhyähne divasakñaye
kértayanti harià ye vai    na teñäm anya-sädhanam (44)

The devotees whose minds are fixed on hearing and chanting Kåñëa's glories in pure love have no taste for other activities. Serving their beloved Deities with their dikña mantras stimulates their taste for svärasikù bhajana (worship according to their particular rasa). The activities of such a rägänuga bhakta arise out of spontaneous devotion for Kåñëa. Still, his activities are never contrary to çästric injunctions.
Even if one can give up all material desires, the desire for fame is very difficult to give up. This desire for fame, which is compared to stool, is the root cause of all anarthas. Therefore, one should carefully avoid touching this stool in the form of desire for fame.
In the early morning, at dawn, midday, and midnight,  one who gives up his anarthas and engages in hearing and chanting, easily obtains the mercy of Lord Kåñëa. Those who chant the holy name with full faith in the association of devotees are freed from anarthas and reach the stage of niñöhä.
Remember Kåñëa's eternal pastimes in the morning, and gradually you will attain bhäva. In the 

Govinda-lélämåta it is said:
rädhäà snäta-vibhüñitäà vrajapayähütäà sakhébhiù prage
tad-gehe vihitänna-päka-racanäà kåñëävaçeñanäm
kåñëaà buddham aväpta-òhenu-sadanaà nirvyüòha-go-dohanaà
susnätaà kåta-bhojanaà saha-caraistaà cätha täà cäçrye (45)

I take shelter of Çrématé Rädhäräëé. After finishing Her ablutions and ornamenting Her body, Rädhäräëé is called early in the morning by Mother Yaçodä. Rädhä, along with Her girl friends, then goes to the house of Mother Yaçodä and prepares varieties of delicious foodstuffs which are offered to Kåñëa. Rädhäräëé then takes Kåñëa's remnants. During this time Rädhä occasionally gets the chance to meet Kåñëa.

I also take shelter of Kåñëa. After awakening from His bed early in the morning, Kåñëa first goes to the cowshed to milk the cows. Following His daily routine, Kåñëa then returns home, and after taking bath, He takes His meals in the company of His cowherd friends.
Remember this pastime in the morning, and overwhelmed with love, chant the holy name in the association of devotees. Then within a short time, bhäva (transcendental emotions) will be awakened.

Thus ends the Dvitiya-yäma Sädhana of the Çré Bhajana-rahasya.

3/ Tåtéya-yäma Sädhana

Bhajana at Forenoon

Niñöha-bhajana
(Bhajana with Firm Faith)

The qualification and procedure for performing näma-kértana is stated in the Çikñäñöaka (3) as follows:

tåëäd api sunécena    taror iva sahiñëunä
amäninä mänadena    kértanéyaù sadä hariù (1)

One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others, can very easily always chant the holy name of the Lord.

O Svarüpa Dämodara and Rämänanda Räya, hear from Me the symptoms of how one should chant the Hare Kåñëa mahä-mantra to awaken very easily one's dormant love for Kåñëa. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree, he tolerates everything in two ways. When a tree is cut down, it does not protest, and even when drying up, it does not ask anyone for water. The tree delivers its fruits, flowers and whatever it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others. Although a Vaiñëava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the resting place of Kåñëa.

The six symptoms of surrender according to Vaiñëava-tantra are:

änukülyasya saìkalpaù    prätikülyasya varjanam
rakñiñyatéti viñväso    goptåtve varaëaà tathä
ätma-nikñepa-kärpaëye    ñaò-vidhä çaraëägatiù (2)

The six divisions of surrender are the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that Kåñëa will give protection, the acceptance of the Lord as one's guardian or master, full self-surrender, and humility.
The Mukunda-mälä-stotra (37) says one must first give up his identification with the material body:
idaà çaréraà çata-sandhi-jarjaraà
pataty avaçyaà pariëäm-apeçalam
kim auñadhaà påcchasi müdha durmate
nirämayaà kåñëa-rasäyanaà piba (3)

One should give up the false identification with the material body which is made of five material elements and has hundreds of joints which will wear out. One day this body will fall dead with the result that it will be turned to ashes or an insect's stool. At that time everyone will see the body as despicable, therefore it is unwise to have attachment for this body. O mind, hear my truthful words! The powerful medicine to cure this material disease is to continually drink the nectar of Kåñëa's name.
One should become tolerant like a tree and compassionate to all living entities. As stated by Lord Brahmä in the Çrémad Bhägavatam (3.9.12):

nätiprasédati tathopacitopacärair
ärädhitaù sura-gaëair hådi baddha-kämaiù
yat sarva-bhüta-dayayäsad-alabhyayaiko
nänä-janeñv avahitaù suhåd antar-ätmä (4)

My Lord, You are not very much satisfied by the worship of the demigods, who arrange for Your worship very pompously, with various paraphernalia, but who are full of material hankerings. You are situated in everyone's heart as the Supersoul just to show Your causeless mercy, and You are the eternal well-wisher, but You are unavailable for the nondevotee.
The act of giving respect to the devotees is glorified in these words from the Mukunda-mälä-stotra (35):
çåëvan sato bhagavato guëa-kértanäni
dehe na yasya pulakodgama-roma-räjiù
notpadyate nayanayor vimalämbu-mälä
dhik tasya jévitam aho puruñädhamasya (5)

If one hears glorification of Kåñëa's name, form and qualities from the mouth of a devotee and even then his hairs do not stand erect nor do tears of ecstasy flow from his eyes, then what is the use to maintain such a life?

Knowledge of Kåñëa's glories is given in Mukunda-mälä-stotra (43):

kåñëo rakñati no jagat-traya-guruù kåñëo hi viçvambharaù
kåñëäd eva samutthitaà jagad idaà kåñëe layaàgacchati
kåñëe tiñöhati viçvam etad akhilaà kåñëasya däsä vayaà
kåñëenäkhila sad-gatir-vitaritä kåñëäya tasmai namaù (6)

May the spiritual master of the three worlds, Çré Kåñëa, protect us all. Kåñëa is also known as Viçvambhara, for He maintains this world after He Himself manifests it and, in time, destroys it. The entire creation is situated in Kåñëa, and we are therefore all His servants. The wealth of the world is distributed by Him. Let us offer our obeisances with full faith unto Çré Kåñëa, who awards one the ultimate goal.

You have taken birth for the purpose of performing devotional service to Kåñëa. Indeed, everything in this world other than devotional service to Kåñëa is false.
Eagerness for Kåñëa-bhakti is also described in the Mukunda-mälä-stotra (33):

kåñëa tvadéya-pada-paìkaja-païjaräntam
adyaiva viçatu me mänasa-räja-haàsaù
präëa-prayäëa-samaye kapha-väta-pittaiù
kaëöhävarodhana-vidhau smaraëaà kutas te (7)

My Lord Kåñëa, I pray that the swan of my mind may immediately sink down to the stems of the lotus feet of Your Lordship and be locked up in their network; otherwise at the time of my final breath, when my throat is choked up with cough, how will it be possible to think of You?
In such a condition, Your holy name will not manifest on my tongue. If I leave my body then without remembering You, how will I attain You?
One should practice humility as described in the following six verses from Stotra-ratna:

na dharma-niñöho 'smi na cätma-vedé
na bhaktimäàs tvac-caraëäravinde
akiïcano 'nanya-gatiù çaraëya
tvat-päda-mülaà çaraëaà prapadye (8)

O Hari! I have no faith in religious principles, and I have no knowledge of the soul. Furthermore, I have no devotion to Your lotus feet. I am utterly destitute, a rogue with no idea of the goal of life. In this way I always cheat myself. You however, are the deliverer of the fallen, and I am an insignificant fallen soul. Therefore, You are the only goal of my life. Having achieved Your lotus feet I take shelter of You, for You are my eternal Lord, and I am Your servant.

na ninditaà karma tad asti loke
sahasraço yan na mayä vyadhäyi
so 'haà vipäkävasare mukunda
krandämi sampraty agatis tavägre (9)

There is no sin in this world which I have not committed thousands and thousands of times. The results of those sinful activities are now beginning to fructify, and they are churning me in this material ocean. O Mukunda! Seeing no other path, I am crying again and again before You. Punish me as You think fit, because You are the giver of punishment, and You are my Lord.

nimajjato 'nanta-bhavärëaväntaç
ciräya me külam iväsi labdhaù
tvayäpi labdhaà bhagavann idäném
anuttamaà pätram idaà dayäyäù (10)

O Ananta! O Hari! I have been drowning in this material ocean since time immemorial. I have been swimming and swimming, but I have not found the end of this great and fathomless material ocean. While drowning, I cried out in distress, "Help! Someone rescue me!". At that time You came, and, as I understood Your lotus feet as the shore of this ocean, a seed of hope arose in my heart. O Hari, You are the most compassionate! In me You have certainly found the most appropriate recipient for Your mercy.

bhavantam evänucaran nirantaraù
praçänta-niùçeña-mano-rathäntaraù
kadäham aikäntika-nitya-kiìkaraù
praharñayiñyämi sanätha-jévitam (11)

By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a fitting master?
O Hari, being evil-minded and seeing no other refuge, I have taken shelter of Your lotus feet. I have now come to know that You are my Lord. You are the Lord of the universe and I am Your eternal servant. When will that day come when I will realise myself as Your eternal servant? When will my material desires be completely destroyed so that I will spontaneously serve You to Your satisfaction?
aparädha-sahasra-bhäjanam
patitaà bhéma-bhavärëavodare
agatià çaraëägataà hare
kåpayä kevalam ätmasät-kuru (12)

O Hari! I am an offender, and therefore I am always punishable. I have all bad qualities, and I am guilty of committing thousands and thousands of offenses. I am drowning inside this terrible, turbulent ocean of material existence. I have lost my way, and I desire to find the right path. O Hari, I have taken shelter of Your lotus feet out of fear. Please accept me as Your own. O Lord, Your vow is that You will definitely liberate anyone from material bondage who takes shelter of You.
na måñä paramärtham eva me
çåëu vijïäpanam ekam agrataù
yadi me na dayiñyase tadä
dayanéyas tava nätha durlabhaù (13)

O Hari! Let me submit one humble request before You. Be merciful and kindly hear my words. This is not a meaningless request, but it is confidential, having come from my heart. I am wretched, and You are most merciful. Therefore, You are the most capable person to bestow mercy. As You confer Your mercy unto one who is very fallen, I am a suitable candidate for Your mercy. If You ignore me, then it will be very, very difficult to find a more suitable candidate for Your mercy.

Humility free from the desire for honor is described in the following verse from Stotra-ratna:

amaryädaù kñudraç cala matir asüya-prasava-bhüù
kåtaghno durmänù smara-para-vaço vaïcana-paraù
nåçaàsaù päpiñöhaù katham aham ito duùkha-jaladher
apäräd uttérëas tava paricareyaà caraëayoù (14)

I am always transgressing the injunctions of the Vedas. I am degraded, fickle-minded, always envious, ungrateful, proud and sinful. I am controlled by lust and always engaged in cheating. In this condition how will I cross this ocean of material suffering and engage in the service of Your lotus feet?

Respect for devotees is described in Stotra-ratna:

tava däsya-sukhaika-saìginäà
bhavaneñv astv api kéöa-janma me
itarävasatheñu mä sma bhüd
api me janma catur-mukhätmanä (15)

Performing activities according to the Vedic injunctions, the living entities take birth again and again within this material world. Similarly, I may also take birth again according to my past activities, or by Your will. O Puruñottama, kindly hear this one request! I pray that if I again take birth, let it be in the house of Your servant even as a worm and I will be satisfied at heart. I have no desire to take birth with the opulence of Lord Brahmä in the house of one averse to You. With folded hands I am offering You this humble prayer.

Humility out of self-surrender is also described in the Stotra-ratna:

vapur-ädiñu yo 'pi ko 'pi vä
guëato 'säni yathä-tathä-vidhaù
tad ahaà tava päda-padmayor
aham adyaiva mayä samarpitaù (16)

In this world there are bodily distinctions such as man and woman, and there are four different varëas and four äçramas divided according to the three modes of nature-goodness, passion and ignorance. In this way there are countless varieties of bodies. O Lord of my life! Whatever body I must reside in and whatever condition doesn't matter, for I now surrender myself at Your lotus feet. From now on I have nothing left that I consider mine.
Sincere humility is described in the Kåñëa-karëämåta (30):

nibaddha-mürddhäïjalir eña yäce
nérandhra-dainyonnati-mukta-kaëöham
dayä-nidhe deva bhavat kaöäkñaà
däkñiëyäleçena sakån niñiïca (17)

With folded hands this rascal cries, and without hesitation, sincerely offers his prayers to You. In a sobbing voice I pray, "O merciful Lord, please be kind to me! Just once cast Your merciful glance on me and thus save my life."
Gradually one can perform kértana taking shelter of the conjugal rasa. The following statement is found in the Kåñëa-karëämåta (29):

mayi prasädaà madhuraiù kaöäkñair 
vaàçé-ninädänucarair-vidhehi
tvayi prasanne kim ihä parair nas
tvayaprasanne kim ihä parair naù (18)

O Lord, kindly bestow upon me mercy in the form of Your side-long glance followed by the sweet sound of Your flute. When You are pleased with me, even if others are displeased, it doesn't matter. But when You are displeased with me, even if others are pleased, then what is the benefit for me?
In this way, by performing kértana with firm faith, one soon attains the stage of ruci (transcendental taste), and then gradually he attains prema.
One should remember the pürvähëa (forenoon) pastime while chanting. The following description is given in the Govinda-lélämåta:

pürvähëe dhenu-mitrair vipinam anusåtaà goñöha-lokänuyätaà
kåñëaà rädhäpti-lolaà tad abhisåti-kåte präpta-tat-kuëòa-téram
rädhäà cälokya kåñëaà kåta-gåha-gamanäm äryayärkärcanäyai
diñöäà kåñëa-pravåtyai prahita-nija-sakhé-vartma-neträà smarämi

I remember Çré Kåñëa, who in the forenoon goes to the forest followed by the cowherd boys and the cows. Nanda Mahäräja, Yasodä and other Vrajaväsés also follow along. Being anxious to meet Rädhäräëé, Kåñëa leaves the cowherd boys and cows behind and comes to the banks of Rädhä-kuëòa.
I also remember Çrématé Rädhäräëé, who returns to Her home from Nanda-gräma after She has caught a glimpse of Kåñëa's signal indicating Their future meeting. Her mother-in-law, Jatilä, orders Her to worship the sun-god. Rädhäräëé casts Her eyes down the pathway by which Her sakhés will return with information about Kåñëa's location which She eagerly awaits.

Thus ends the Tåtéya-yäma Sädhana of the Çré Bhajana-rahasya.

4 / Caturtha-yäma Sädhana

Bhajana at Midday 

Ruci-bhajana
(Taste for Bhajana)

One who chants the holy names has no desire other than unalloyed devotion to Kåñëa. This is confirmed in the Çikñäñöaka (4) as follows:

na dhanaà na janaà na sundaréà
kavitäà vä jagad-éça kämaye
mama janmani janmanéçvare
bhavatäd bhaktir ahaitukù tvayi (1)

O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.

Home and paraphernalia, disciples, wealth in the form of animals and grains, wife, sons, servants, maidservants, relatives, fruitive activities described in flowery words, and beautiful women are all considered important objects in the material world. I, however, have no desire to obtain these things. O Kåñëa, I aspire only for Your mercy in the form of pure devotion for You. The natural symptom of love is that a devotee who has love of Godhead thinks, "I do not have even a scent of love for Kåñëa."
According to Çrémad Bhägavatam (3.9.6), materialistic wealth is an impediment to devotion:

tävad bhayaà draviëa-deha-suhån-nimittaà
çokaù spåhä paribhavo vipulaç ca lobhaù
tävan mamety asad-avagraha ärti-mülaà
yävan na te 'ìghrim abhayaà pravåëéta lokaù (2)

O my Lord, the people of the world are embarrassed by all material anxieties-they are always afraid. They always try to protect wealth, body, and friends; they are filled with lamentation and unlawful desires; and they avariciously base their undertakings on the perishable conceptions of "my" and "mine". As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties.
Kåñëa is the Lord of lords. By worshiping Him, all the demigods are also simultaneously worshiped. As stated in the Çrémad Bhägavatam (4.31.14):

yathä taror-müla-niñecanena
tåpyanti tat-skandha-bhujopaçäkhäù
präëopahäräc ca yathendriyäëäà
tathaiva sarvärhaëam acyutejyä (3)

As pouring water on the root of a tree energizes the trunk, branches, and twigs, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.
The unalloyed devotees have no activity other than serving Kåñëa. In the Padma Puräàa it is said:

harir eva sadä rädhyaù    sarva-deveçvareçvaraù
itare brahma-rudrädyä    nävajïeyäù kadäcana (4)

Kåñëa, or Hari, is the master of all demigods, and therefore He is always worshipable. But this does not mean that one should not offer respect to the demigods headed by Brahmä and Çiva.
Under the pretext of preaching one should not initiate unqualified disciples simply to increase his number of followers. It is said in the Çrémad Bhägavatam (7.13.8):

na çiñyän anubadhnéta    granthän naiväbhyased bahün
na vyäkhyäm upayuïjéta    närambhän ärabhet kvacit (5)

A sannyäsé must not present allurements of material benefits to gather many disciples, nor should he unnecessarily read many books (nondevotional) or give discourses as a means of livelihood. He must never attempt to increase material opulences unnecessarily.
One who has a taste for the holy name does not want such things.

Unalloyed, uninterrupted devotional service is recommended in the Çrémad Bhägavatam (1.2.14):

tasmäd ekena manasä    bhagavän sätvatäà patiù
çrotavyaù kértitavyaç ca    dhyeyaù püjyaç ca nityadä (6)

Therefore, with one-pointed attention, one should constantly hear about, glorify, remember, and worship the Personality of Godhead, who is the protector of the devotees.
Engage in hearing and chanting Kåñëa's name, form, and attributes with undivided attention, and at the same time try to destroy your anarthas. Then the creeper of devotion will quickly bear fruit.
According to the Padma Puräàa, one should not be agitated by scarcity or loss of desired objects:

alabdhe vä vinañöe vä    bhakñyäcchädana-sädhane
aviklava-matir bhütvä    harim eva dhiyä smaret (7)

The mind of one who has taken shelter of the holy name is undisturbed even if food and clothes are not easily obtained or if they are obtained but then lost. Leaving behind all material attachments, he takes complete shelter of Govinda.
The procedure for giving up grief is explained in the Padma Puräàa:

çokämarñädibhir bhävair    äkräntaà yasya mänasam
kathaà tasya mukundasya    sphürttiù sambhävanä bhavet (8)

Within the heart of one who is full of anger or pride, or lamentation on the state of his wife or sons, there is no possibility of Kåñëa being manifest.
One should accept only those things necessary for his devotional life, as stated in the Näradéya Puräàa:

yävatä syät sva-nirvähaù    svékuryät tävad arthavit
ädhikye nyünatäyäïca    cyavate paramärthataù (9)
If the devotee accepts those things necessary for the maintenance of his life, it does not mean he is a sense enjoyer. The devotee neither accepts too much nor too little, for that hampers his progress towards his goal.
Symptoms of the development of unalloyed devotion are given in the Çrémad Bhägavatam (11.2.42):
bhaktiù pareçänubhavo viraktir
anyatra caiña trika eka-kälaù
prapadyamänasya yathäçnataù syus
tuñöiù puñöiù kñud-apäyo 'nu-ghäsam (10)

Devotion, direct experience of the Supreme Lord, and detachment from other things-these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way as pleasure, nourishment, and relief from hunger come simultaneously and increasingly, with each bite for a person engaged in eating.
As one progresses in this way he offers prayers similar to Prahläda Mahäräja's in the Çrémad Bhägavatam (7.9.39):
naitan manas tava kathäsu vikuëöha-nätha
sampréyate durita-duñöam asädhu tévram
kämäturaà harña-çoka-bhayaiñaëärtaà
tasmin kathaà tava gatià vimåçämi dénaù (11)

My dear Lord of the Vaikuëöha planets, where there is no anxiety, my mind is extremely sinful and lusty, being sometimes so-called happy and sometimes so-called distressed. My mind is full of lamentation and fear, and it always seeks more and more money. Thus it has become most polluted and is never satisfied in topics concerning You. I am therefore most fallen and poor. In such a status of life, how shall I be able to discuss Your activities?
O Kåñëa! How will I get attachment for topics concerning You? And how will I meditate on Your pastimes?
The Çrémad Bhägavatam (7.9.40) explains how a living entity attracted to sense objects such as form and taste is completely vanquished:

jihvaikato 'cyuta vikarñati mävitåptä
çiçno 'nyatas tvag-udaraà çravaëaà kutaçcit
ghräëo 'nyataç capala-dåk kva ca karma-çaktir
bahvyaù sapatnya iva geha-patià lunanti (12)

My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, the ear, not attempting to hear about You, is generally attracted to useless talks. The sense of smell is attracted to yet another side, the restless eyes are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly embarrassed.
O son of Nanda, in this state how will I be able to remember Your pastimes?
The devotee prays to obtain the association of the Vrajaväsés as spoken by Lord Brahmä in the Çrémad Bhägavatam (10.14.30):

tad astu me nätha sa bhüri-bhägo
bhave 'tra vänyatra tu vä tiraçcäm
yenäham eko 'pi bhavaj-janänäà
bhütvä niñeve tava päda-pallavam (13)

My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahmä or in another life, wherever I take birth, I may be counted as one of Your devotees. I pray that wherever I may be, even among the animal species, I can engage in devotional service to Your lotus feet.
O Lord, if I take birth in this land of Våndävana or in any other universe, or if I take birth as a bird or animal anywhere within Your creation, my only desire is that I may be able to serve You in various ways in the association of Your devotees.

One should consider the four goals of life (dharma, artha, käma, and mokña) insignificant. Uddhava explains this in the Çrémad Bhägavatam (3.4.15):

ko nv éça te päda-saroja-bhäjäà
sudurlabho 'rtheñu caturñv apéha 
tathäpi nähaà pravåëomi bhüman
bhavat-padämbhoja-niñevaëotsukaù (14)

O my Lord, devotees who engage in the transcendental loving service of Your lotus feet have no difficulty in achieving anything within the realm of the four principles of religiosity, economic development, sense gratification, and liberation. But, O great one, as far as I am concerned, I have preferred only to engage in the loving service of Your lotus feet.
One should try to develop pure unalloyed devotion, as stated in the Çrémad Bhägavatam (1.5.18):

tasyaiva hetoù prayateta kovido
na labhyate yad bhramatäm upary adhaù
tal labhyate duùkhavad anyataù sukhaà
kälena sarvatra gabhéra-raàhasä (15)

Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet (Brahmaloka) down to the lowest planet (Pätäla). As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.
In the Çrémad Bhägavatam (4.9.10), Dhruva Mahäräja says that unalloyed devotion makes the desire for liberation appear insignificant:

yä nirvåtis tanu-bhåtäà tava päda-padma-
dhyänäd bhavaj-jana-kathä-çravaëena vä syät
sä brahmaëi sva-mahimany api nätha mä bhüt
kià tv antakäsi-lulität patatäà vimänät (16)

My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmänanda, wherein one thinks himself merged in the impersonal Brahman as one with the Supreme. Since brahmänanda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time.
The glories of hearing the holy name from the mouth of a sadhu are described in the Çrémad Bhägavatam (4.20.24):
na kämaye nätha tad apy ahaà kvacin
na yatra yuñmac-caraëämbujäsavaù
mahattamäntar-hådayän mukha-cyuto
vidhatsva karëäyutam eña me varaù (17)

My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees.
In the eyes of a devotee, the heavenly planets, the planet of Lord Brahmä, sovereignty over the earth or the lower planets, and attainment of the eight or eighteen mystic perfections are all insignificant. This is confirmed in the following statement by Våträsura in the Çrémad Bhägavatam (6.11.25):

na näka-påñöhaà na ca pärameñöhyaà
na särva-bhaumaà na rasädhipatyam
na yoga-siddhér apunar-bhavaà vä
samaïjasa tvä virahayya käìkñe (18)

O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahmä resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet.
This is my sincere resolve.
By taking shelter of the holy name, attachment develops. The symptoms of this attachment are described in the Çrémad Bhägavatam (10.29.34):

cittaà sukhena bhavatäpahåtaà gåheñu
yan nirviçaty uta karäv api gåhya-kåtye
pädau padaà na calatas tava päda-müläd
yämaù kathaà vrajam atho karaväma kià vä (19)

Until today our minds were absorbed in household affairs, but You easily stole both our minds and our hands away from our housework. Now our feet won't move one step from Your lotus feet. How can we go back to Vraja? What would we do there?
In this condition all good qualities and peacefulness manifest in the devotee. This is explained by Prahläda Mahäräja in the Çrémad Bhägavatam (5.18.12):

yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù
haräv abhaktasya kuto mahad-guëä
manorathenäsati dhävato bahiù (20)

All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Väsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a person?

According to the Çrémad Bhägavatam (4.11.30), the process of bhakti-yoga completely destroys the false ego in the form of identifying the body with the self.

tvaà pratyag-ätmani tadä bhagavaty ananta
änanda-mätra upapanna-samasta-çaktau
bhaktià vidhäya paramäà çanakair avidyä-
granthià vibhetsyasi mamäham iti prarüòham (21)

Regaining your natural position and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in all living entities as the Supersoul, you will very soon forget the illusory understanding of "I" and "mine".
Again the Çrémad Bhägavatam (4.22.39) says:

yat-päda-paìkaja-paläça-viläsa-bhaktyä
karmäçayaà grathitam udgrathayanti santaù
tadvan na rikta-matayo yatayo 'pi ruddha-
sroto-gaëäs tam araëaà bhaja väsudevam (22)

The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees-the jïänés and yogis-although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Kåñëa, the son of Vasudeva.
An introduction to madhyähna-lélä (midday pastime) is given in the Govinda-lélämåta:

madhyähne 'nyonya saàgodita vividha-vikärädi-bhüñäpramugdhau
vämyotkaëöhätilolau smaramakha lalitä dyäli-narmäptaçätau
doläraëyämbu-vaàçé-håti-rati-madhupänärka-püjädi-lélau
rädhä-kåñëau satåñëau parijana-ghaöayä sevyamänau smarämi (23)

I remember Rädhä and Kåñëa, who enjoy each other's company at midday. They are both decorated with different types of ecstatic symptoms such as añöa-sättvika and vyabhicäré. Their eyes show symptoms of opposition, then eagerness, as They become unsteady in Their loving affairs. They are pleased by the jokes of Lalitä and the other sakhés, and surrounded by these friends, They become eager to engage in sports like swinging, roaming in the forest, playing in the water, hiding Kåñëa's flute, love-making, drinking honey and worshiping the sun-god.
In this way I meditate on Rädhä and Kåñëa, who are served on all sides by Their associates.

Thus ends the Caturtha-yäma Sädhana of the Çré Bhajana-rahasya.

5 / Païcama-yäma Sädhana

Bhajana in the Afternoon

Kåñëäsakti
(Attachment to Kåñëa) 

The characteristic of one who chants the holy name and his prayer as the eternal servant of Kåñëa are given in the Çikñäñöaka (5):

ayi nanda-tanuja kiìkaraà
patitaà mäà viñame bhavämbudhau
kåpayä tava päda-paìkaja-
sthita-dhülé-sadåçaà vicintaya (1)

Oh, my Lord, O Kåñëa, son of Mahäräja Nanda, I am Your eternal servant, but because of my own fruitive acts, I have fallen in this horrible ocean of nescience. Now please be causelessly merciful to me. Consider me a particle of dust at Your lotus feet.
I am Your eternal servant, but I forgot Your Lordship. Now I have fallen in the ocean of nescience and have been conditioned by the external energy. Be causelessly merciful to me by giving me a place with the particles of dust at Your lotus feet so that I may engage in the service of Your Lordship as Your eternal servant.

The stage of bhäva is gradually attained by the mercy of Kåñëa and regular chanting of the holy names without offenses. In the Çrémad Bhägavatam (1.2.17-19) it is said:

çåëvatäà sva-kathäù kåñëaù    puëya-çravaëa-kértanaù
hådy antaù stho hy abhadräëi    vidhunoti suhåt satäm
nañöa-präyeñv abhadreñu    nityaà bhägavata-sevayä
bhagavaty uttama-çloke    bhaktir bhavati naiñöhikù
tadä rajas-tamo-bhäväù    käma-lobhädayaç ca ye
ceta etair anäviddhaà    sthitaà sattve prasédati (2)

Çré Kåñëa, the Personality of Godhead, who is the Paramätmä (Supersoul) in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.
By regular attendance in classes on the Bhägavatam and by rendering service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.
As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire, and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.
Such a devotee prays for Kåñëa's mercy as stated in the Çrémad Bhägavatam (10.14.8):

tat te 'nukampäà su-samékñamäëo
bhuïjäna evätma-kåtaà vipäkam
håd-väg vapurbhir vidadhan namas te
jéveta yo mukti-pade sa däya-bhäk (3)

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words, and body, is surely eligible for liberation, for it has become his rightful claim.
One who is situated in this condition attains supreme spiritual peace, as confirmed in the Çrémad Bhägavatam (11.2.43):

ity acyutäìghrià bhajato 'nuvåttyä
bhaktir viraktir bhagavat-prabodhaù
bhavanti vai bhägavatasya räjaàs
tataù paräà çäntim upaiti säkñät (4)

My dear King, the devotee who worships the lotus feet of the infallible Personality of Godhead with constant endeavor thus achieves unflinching devotion, detachment, and experienced knowledge of the Personality of Godhead. In this way the successful devotee of the Lord achieves supreme spiritual peace in the form of prema.

The nine types of bhakti are listed in the Çrémad Bhägavatam (7.5.23/24):

çravaëaà kértanaà viñëoù    smaraëaà päda-sevanam
arcanaà vandanaà däsyaà    sakhyam ätma-nivedanam
iti puàsärpitä viñëau    bhaktiç cen nava-lakñaëä
kriyeta bhagavaty addhä    tan manye 'dhétam uttamam (5)

Prahläda Mahäräja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia, and pastimes of Lord Viñëu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)-these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kåñëa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

As the stage of bhäva arises, attachment for service is spontaneous. The following prayer of Våträsura is given in Çrémad Bhägavatam (6.11.24):

ahaà hare tava pädaika-müla-
däsänudäso bhavitäsmi bhüyaù
manaù smaretäsu-pater guëäàs te
gåëéta väk karma karotu käyaù (6)

O my Lord, O Supreme Personality of Godhead, will I again be able to serve Your eternal servants, who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship.
The living entity is the enjoyed and Kåñëa is the enjoyer. Therefore by regularly discharging devotional service, the hope for achieving the service of the ever-blissful Çré Rädhä gradually increases. At that time one's feelings for serving in the mood of the gopés manifests. The mood of the gopés is described in the Çrémad Bhägavatam (10.29.38):

tan naù praséda våjinärdana te 'ìghri-mülaà
präptä visåjya vasatés tvad-upäsanäçäù
tvat-sundara-smita-nirékñaëa-tévra-käma-
taptätmanäà puruña-bhüñaëa dehi däsyam (7)

Therefore, O vanquisher of all distress, please show us mercy. To approach Your lotus feet we abandoned our families and homes, and we have no desire other than to serve You. Our hearts are burning with intense desires generated by Your beautiful smiling glances. O jewel among men, please make us Your maidservants.
The Çrémad Bhägavatam (10.29.39) tells how to take shelter of the perfect mood of the gopés:

vékñyälakävåta-mukhaà tava kuëòala-çré-
gaëòa-sthalädhara-sudhaà hasitävalokam
dattäbhayaà ca bhuja-daëòa-yugaà vilokya
vakñaù çriyaika-ramaëaà ca bhaväma däsyaù (8)

Seeing Your face encircled by curling locks of hair, Your cheeks beautified by earrings, Your lips full of nectar, Your smiling glance, Your two imposing arms, which take away our fear, and Your chest, which is the only source of pleasure for the goddess of fortune, we must become Your maidservants.
The superiority of parakiya-bhäva in this stage is described in the Çrémad Bhägavatam (10.29.33):

kurvanti hi tvayi ratià kuçaläù sva ätman
nitya-priye pati-sutädibhir ärti-daiù kim
tan naù praséda parameçvara mä sma chindyä
äçäà dhåtäà tvayi ciräd aravinda-netra (9)

Expert transcendentalists always direct their affection toward You because they recognize You as their true Self and eternal beloved. What use do we have for these husbands, children, and relatives of ours, who simply give us trouble? Therefore, O supreme controller, grant us Your mercy. O lotus-eyed one, please do not cut down our long-cherished hope to have Your association.
The necessity for taking shelter of the lotus feet of Çrématé Rädhäräëé is described in the Çré Sva-saìkalpa-prakäça-stotra of the Stavävalé in these words:

anärädhya rädhä-padämbhoja reëum
anäçritya våndäöavéà tat padäìkäm
asambhäsya-tad bhäva-gambhéra cittän
kutaù çyäma-sindho rasasyävagähaù (10)

How is it possible to immerse oneself in the ocean of Çyäma rasa (love for Kåñëa or the mädhurya rasa) without worshiping the dust of the lotus feet of Çrématé Rädhäräëé, or without taking shelter of Våndävana, which is decorated with Her footprints, or without serving Her devotees, whose grave hearts are always absorbed in love for Her?

The pride of Rädhä's maidservant is described in the following words:

abhimänaà parityajya präkåtavapur-ädiñu
çré kåñëa-kåpayä gopé-dehe vraje vasämy aham
rädhikänucarù bhutvä pärakéya-rase sadä
rädhä kåñëa viläseñu paricaryäà karomy aham (11)

After giving up the pride of falsely identifying the material body with the self, by the mercy of Kåñëa, I reside in Vraja as a gopé. As Rädhäräëé's maidservant, I always take pleasure serving Rädhä and Kåñëa in Their parakiya-rasa pastimes.
Giving up all other engagements for the service of the lotus feet of Çrématé Rädhäräëé is described in the Rädhä-rasa-sudhä-nidhi (33):

düräd apäsya svajanän sukham-artha-koöià
sarveñu sädhana-vareñu ciraà niräçaù
varñantam eva sahajädbhuta-saukhya-dhäräà
çré rädhikä caraëa reëum ahaà bhajämi (12)

Abandoning attachment for family and friends, material pleasures, wealth, and all other spiritual paths, finding them distasteful, I take on my head and worship the dust of the lotus feet of Çré Rädhikä, which is a shower of wonderful, transcendental bliss.

A prayer to achieve the service of Rädhäräëé within the kuïjas of Våndävana is given in the Rädhä-rasa-sudhä-nidhi (198):

äçäsya däsyaà våñabhänu-jäyäs
tére samadhyäsya ca bhänujäyäù
kadä nu våndävana kuïja véthiñv
ahaà nu rädhe hy atithirbhaveyam (13)

O Rädhä, O Våñabhänunandiné, when, by Your mercy, will I stay on the banks of the Yamunä and wander on the paths within the groves of Våndävana as I engage in Your service as a maidservant?
In the Rädhä-rasa-sudhä-nidhi (259) there is the following prayer to be always engaged in seeking Kåñëa by the performance of saìkértana in the mood of Rädhä-däsya (as a maidservant):

dhyäyantaà çikhi-piccha-mauli-maniçaà tan näma-saàkértayan
nityaà tac caraëämbujaà paricaran tan-mantra-varyaà japan
çré rädhä padäsyam eva paramäbhéñöaà hådä dhärayan
karhi syäà tad anugraheëa paramädbhutänurägotsavaù (14)

By always remembering Kåñëa, who wears a peacock feather in His mukuö, by performing saìkértana and engaging in the service of His lotus feet, by chanting the best of mantras, and by remembering the most cherished service of the lotus feet of Rädhä within my heart, when will I relish the most amazing festival of attachment to Rädhä?

A prayer for attaining the service of Çrématé Rädhäräëé birth after birth is given in the Rädhä-rasa-sudhä-nidhi (40):

tasyä apära-rasa-sära-viläsa-murter
änanda-kanda-paramädbhuta-saukhya-lakñmyäù
brahmädi-durlabha-gater-våñabhänu-jäyäù
kaiìkaryam eva mama janmani janmani syät (15)

May I attain the service of Våñabhänunandiné birth after birth. She is the personification of the essence of the transcendental mellows of divine sports. With a form of the most wonderful transcendental bliss, She is the supreme goddess of fortune. Her lotus feet are difficult to attain even for the demigods headed by Lord Brahmä.

Searching Rädhänatha (Kåñëa) while engaged in the service of Çrématé Rädhäräëé is described in the Rädhä-rasa-sudhä-nidhi (142):

rädhä näma sudhä rasaà rasayituà jihväs tu me vihvalä
pädau tat padakaìkñitä sucaratäà våndä-öavévéthiñu
tat karmaiva karaù karotu hådayaà tasyaù padaà dhyäyatäà
tad bhävotsavataù paraà bhavatu me tat präàa näthe ratiù (16)

May my tongue be overwhelmed by relishing the nectar of Rädhä's name, may my feet be engaged in wandering the paths of Våndävana which are marked by Rädhä's footprints, may my hands be engaged in the loving service of Rädhäräëé, and may my mind be engaged in meditation on the lotus feet of Rädhä. By attaining the festival of ecstatic love for Rädhä, may I attain firm attachment for the lotus feet of Her beloved, Çré Kåñëa.

In Viläpa-kusumäïjali (8) the lotus feet of Çré Rädhä are described as the ultimate goal of life. :

devi duùkha kula-sägarodare
düyamäna mati durgataà janaà
tvat kåpä pravala naukayädbhutaà
präpaya svapada-paìka-jälayam (17)

O Goddess, please rescue this unfortunate person drowning in the ocean of unhappiness. Place me in the strong boat of Your mercy and carry me to the shore of Your lotus feet.
Exclusive affinity for achieving attachment for the service of Çré Rädhä is described in Viläpa-kusumäïjali (16):

pädäbjayos tava vinä vara-däsyam eva
nänyat kadäpi samaye kila devi yäce
sakhyäya te mama namo 'stu namo 'stu nityaà
däsyäya te mama raso 'stu raso 'stu satyam (18)

O most beautifully resplendent Goddess! I shall never ask You for anything other than the service of Your lotus feet as a maidservant. Again and again I offer my obeisances from a distance to the desire of becoming Your sakhé (companion on an equal level). Again and again I desire to relish the sweet nectar of Your service as a maidservant.
A sincere solicitation in Rädhä-däsya is given in the Gändharvä-saàprärthanäñöakam of the Stava-mälä:

hä devi käku-bhara-gadgadayädya väcä
yäce nipatya bhuvi daëòa-vadudbhaöärtiù
asya prasädamabudhasya janasya kåtvä
gändharvike tava gaëe gaëanäà vidhehi (19)

O Devé! In great distress I fall to the ground offering You obeisances and prayers with a voice choked with emotion. O Gändharvike! Please bestow Your mercy on this pauper and count me amongst Your own associates.

A prayer to achieve attachment for the service of Çrématé Rädhäräëé, who attracts the mind of Çré Kåñëa, is given in the Rädhä-rasa-sudhä-nidhi (39):

veëuà karän nipatitaà skhalitaà çikhaëòaà
bhraçöaïca péta-vasanaà vraja-räja-sunoù
yasyäù kaöäkña-çara-ghäta-vimürcchitasya
täà rädhikäà paricarämi kadä rasena (20)

When will I delight in the service of Çrématé Rädhäräëé? Struck by the arrow of Her side-long glance Kåñëa faints, His flute falls from His hands, the peacock feathers on His head become loosened and His yellow scarf slips from His neck.
An introduction to the characteristics of one who has attained rati for Rädhä-däsya is given in the Çrémad Bhägavatam (11.6.46):

tvayopayuktaù-srag-gandha    väso 'lankära-carcitäù
ucchiñöa-bhojino däsäs    tava mäyäà jayema hi (21)

Simply by decorating ourselves with the garlands, fragrant oils, clothes and ornaments that You have already enjoyed, and simply by eating the remnants of Your meals, we, Your (maid) servants, will indeed conquer Your illusory energy.
An introduction to aparähna-lélä (afternoon pastime) is given in the Govinda-lélämåta:

çré rädhäm präpta-gehäà nija-ramaëa-kåte klåpta nänopahäräm
susnätäà ramya-veçäà priya-mukha-kamaläloka-pürëa-pramodäm
çré kåñëaà caiväparähëe vrajam anucalitaà dhenu-våindair vayasyai
çré rädhäloka-tåptaà pitå-mukha-militaà mätå-måñöaà smarämi (22)

I remember Çrématé Rädhäräëé, who in the afternoon returns to Her home and prepares many sweets like amåtakeli and karpurakeli for Her beloved Çré Kåñëa. After taking Her ablution and dressing in beautiful clothes and ornaments, She is filled with ecstasy seeing the lotus face of Her beloved Çré Kåñëa when He returns from the forest to the cowshed.

I also remember Çré Kåñëa, who is returning home in the afternoon to Nanda-gräma along with His cows and cowherd boy friends. As they arrive on the path, He feels satisfied glancing at Çrématé Rädhäräëé. After meeting with Nanda and other elderly people, He is then bathed and dressed by Mother Yaçodä.
O mind! Remember this pastime in ecstasy.

Thus ends the Païcama-yäma Sädhana of the Çré Bhajana-rahasya.

6 / Sañöha-yäma Sädhana

Bhajana during Evening

Bhäva
(Transcendental Emotion)

The external symptoms of perfection are given in the Çikñäñöaka (6):

nayanaà galad-açru-dhärayä
vadanaà gadgada-ruddhayä girä
pulakair nicitaà vapuù kadä
tava näma-grahaëe bhaviñyati (1)

My dear Lord, when will my eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will my voice falter and all the hairs on my body stand erect in transcendental happiness as I chant Your holy name?
Without love of Godhead, my life is useless. Therefore I pray that You accept me as Your servant, and give me the salary of ecstatic love of God.

The form of bhäva is stated in Bhakti-rasämåta-sindhu:

premnastu prathamävasthä    bhäva ity abhidhéyate
sätvikäù svalpa-mäträù syuù    kampäçru-pulakädayaù (2)

The first stage of prema is known as bhäva, where the eight sättvika vikäras (bodily transformations) such as standing of the hairs on end and crying, slightly manifest.
The characteristics of sthäyi-bhäva (permanent ecstasy) are described in the Bhakti-rasämåta-sindhu as follows:

kñäntir avyartha-kälatvaà    viraktir mäna-çünyatä
äçä-bandhaù samutkaëöhä    näma-gäne sadä ruciù
äsaktis tad-guëäkhyäne    prétis tad-vasati-sthale
ity ädayo 'nubhäväù syur    jäta-bhäväìkure jane (3)

When the seed of ecstatic emotion for Kåñëa fructifies, the following nine symptoms manifest in one's behavior: tolerance, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment for glorifying the qualities of the Lord, and affection for those places where the Lord resides-that is, a temple or a holy place like Våndävana. These are all called anubhäva, subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify.

If love for Kåñëa in a seedling state has fructified in one's heart, one is not agitated by material things. Not a moment should be lost. Every moment should be utilized for Kåñëa or connected with Him.
 In the material field, people are interested in material enjoyment, mystic power and sense gratification. However, these things do not appeal to the devotee at all. Although a pure devotee's standard is above all, he still considers himself to be in the lowest stage of life. A fully surrendered devotee always hopes that Lord Kåñëa will be kind to him. This hope is very firm in him. This eagerness is chiefly characterized by an ardent desire to attain the mercy of the Lord. Due to having great relish for the holy name, one is inclined to chant the Hare Kåñëa mahä-mantra constantly.
 At this stage of bhäva, a devotee has awakened the tendency to chant and describe the transcendental qualities of the Lord. He has attachment for this process. A devotee absorbed in ecstatic emotion for Kåñëa always has affection forresiding in a place where Kåñëa's pastimes were performed. These are the symptoms of a person who has developed attraction (bhäva) for Kåñëa.
The various anubhävas which manifest when bhäva is nourished are listed in the Bhakti -rasämåta-sindhu:

nåtyaà viluöhitaà gétaà    kroçanaà tanumoöanam
huìkäro jåmbhanaà çväsa-    bhümä lokänapekñitä
läläsrävo 'ööahäsaç ca    ghürëä hikkädayopi ca (4)

Dancing, falling down and rolling on the ground, singing and crying very loudly, bodily contortions, loud vibrations, yawning, deep breathing, disregard for others, frothing of saliva, mad laughter, spitting, hiccups and other similar symptoms are called anubhävas.
The añöa-sättvika vikäras are also given in the Bhakti-rasämåta-sindhu:

te stambha-sveda-romäïcäù    svara-bhedo 'tha vepathuù
vaivarëyam-açru-pralaya    ity añöau sättvikäù småtäù (5)

The eight symptoms of bhäva are, being stunned, trembling, perspiring, standing of hairs on end, fading away of color, weeping, choking and devastation.
The living entity in his siddha-deha is the eternal servant of Kåñëa. Therefore, when his attachment for service manifests, his false identification with the material body is diminished. In Padyävalù the following statement of Çré Caitanya Mahäprabhu is found:

nähaà vipro na ca nara-patir näpi vaiçyo na çüdro
nähaà varëù na ca gåha-patir no vanastho yatir vä 
kintu prodyan-nikhila-paramänanda-pürëämåtäbdher
gopé-bhartuù pada-kamalayor däsa-däsänudäsaù (6)

I am not a brähmaëa, I am not a kñatriya, I am not a vaiçya or a çüdra. Nor am I a brahmacäré, a householder, a vänaprastha or a sannyäsé. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Çré Kåñëa, the maintainer of the gopés. He is an ocean of nectar, and He is the cause of universal transcendental bliss. His is always existing with brilliance.
In the Bhakti-rasämåta-sindhu it is stated that the devotee in räga-märga is simultaneously fixed in two kinds of service-in his sädhana-deha and in his siddha-deha.

sevä sädhaka-rupeëa    siddha-rüpeëa cätra hi
tad-bhava-lipsunä käryä    vraja-lokänusärataù (7)

The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Kåñëa in Våndävana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally.
Çré Caitanya Mahäprabhu indicates the mood and public behavior of the devotee in räga-märga in the following words (quoted from Cc. 2.1.211):

para-vyasaninù näré    vyagräpi gåha-karmasu
tad eväsvädayaty antar    nava-saìga-rasäyanam (8)

If a woman is attached to a man other than her husband, she will appear very busy in carrying out her household affairs, but within her heart she is always relishing feelings of association with her paramour.
In this state of räga-märga, the condition of one's mind is exhibited by affection for staying in a place dear to Kåñëa. As described in the Bhakti-rasämåta-sindhu:

kadähaà yamunä-tére    nämäni tava kértayan
udbäñpaù puëòarékäkña    racayiñyämi täëòavam (9)

O Lord Puëòarékäkña, while chanting Your holy name with tears in my eyes, when shall I dance in ecstasy on the bank of the Yamunä?

The living entity in his eternal form is the servant of Kåñëa. In the conditioned state, the living entity is covered by ignorance. By serving Kåñëa favorably one easily revives his original consciousness. One's duty is to serve Kåñëa favorably without duplicity. Excluding those who are actually desirous of kåñëa-prema, the emotions exhibited by those who are hard-hearted because of offenses are impure and therefore artificial. According to the Çrémad Bhägavatam (2.3.24):

tad açma-säraà hådayaà batedaà
yad gåhyamänair hari-näma-dheyaiù
na vikriyetätha yadä vikäro
netre jalaà gätra-ruheñu harñaù (10)

Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.

The Kåñëa-karëämåta (107) says the youthful form of Kåñëa easily manifests as one's attachment for the holy name develops:

bhaktis tvayi sthiratarä bhagavan yadi syäd
daivena naù phalati divya-kiçora-mürtiù
muktiù svayaà mukulitänjaliù sevate 'smän
dharmärtha-käma-gatayaù samaya-pratékñäù (11)

If I am steadily engaged in devotional service unto You, my dear Lord, then I can easily perceive Your transcendental youthful form. And as far as liberation is concerned, I think that liberation stands at my door with folded hands waiting to serve me and all the material conveniences of dharma, artha and käma stand with her.

The favorable cultivation of chanting the holy names in the association of pure devotees at the stage of attachment is described in the Çrémad Bhägavatam (11.3.30/31) as follows:

parasparänukathanaà    pävanaà bhagavad-yaçaù
mitho ratir mithas tuñöir    nivåttir mitha ätmanaù
smarantaù smärayantaç ca    mitho 'ghaugha-haraà harim
bhaktyä saïjätayä bhaktyä    bibhraty utpulakäà tanum (12)

One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship, they feel mutual happiness and satisfaction. And by thus encouraging one another, they are able to give up material sense gratification, which is the cause of all suffering.
The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes.

 In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away everything inauspicious from them. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.

Sometimes the pure devotees, free from pride, wander throughout the world chanting and preaching love for the holy names of the Lord. As stated by Närada Muni in the Çrémad Bhägavatam (1.6.26):

nämäny anantasya hata-trapaù paöhan
guhyäni bhadräëi kåtäni ca smaran
gäà paryaöaàs tuñöa-manä gata-spåhaù
kälaà pratékñan vimado vimatsaraù (13)

Thus I began chanting the holy name and fame of the Lord by repeated recitation, ignoring all the formalities of the material world. Such chanting and remembering of the transcendental pastimes of the Lord are benedictory. So doing, I travelled all over the earth, fully satisfied, humble and unenvious.
And again from the Çrémad Bhägavatam (11.3.32):

kvacid rudanty acyuta-cintayä kvacid
dhasanti nandanti vadanty alaukikäù
nåtyanti gäyanty anuçélayanty ajaà
bhavanti tüñëéà param etya nirvåtäù (14)

Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed in thought of the infallible Lord. Sometimes they laugh, feel great pleasure, speak out loud to the Lord, dance or sing. Such devotees, having transcended conditioned life, sometimes imitate the unborn Supreme by acting out His pastimes. And sometimes, achieving His personal audience, they remain peaceful and silent.
Attachment to seeing the beautiful form of the Deity is described in these words from the Çrémad Bhägavatam (10.23.22):

çyämaà hiraëya-paridhià vanamälya-barha-
dhätu-praväla-naöa-veñam anuvratäàse
vinyasta-hastam itareëa dhunänam abjaà
karëotpalälaka-kapola-mukhäbja-häsam (15)

His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus. Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling.
Again from the Çrémad Bhägavatam (10.21.5):

barhäpéòaà naöa-vara-vapuù karëayoù karëikäraà
bibhrad väsaù kanaka-kapiçaà vaijayantéà ca mäläm
randhrän veëor adhara-sudhayäpürayan gopa-våndair
våndäraëyaà sva-pada-ramaëaà präviçad géta-kértiù (16)

Wearing a peacock-feather ornament upon His head, blue karìikära flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayantù garland, Lord Kåñëa exhibited His transcendental form as the best of dancers as He entered the forest of Våndävana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories.
When the holy name blossoms, the devotees' emotions manifest, and they feel enchanted with the Deity, who is Himself enchanted by His own beauty. In the Çrémad Bhägavatam (3.2.12), Uddhava says to Vidura:

yan martya-lélaupayikaà sva-yoga-
mäyä-balaà darçayatä gåhétam
vismäpanaà svasya ca saubhagarddheù
paraà padaà bhüñaëa-bhüñaìäìgam (17)

The Lord appeared in the mortal world by His internal potency, yoga-mäyä. He came in His eternal form, which is just suitable for His pastimes. These pastimes are wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuëöha. Thus His (Çré Kåñëa's) transcendental body is the ornament of all ornaments.

The sweetness of Kåñëa attracts the hearts of all. While having darçana of Kåñëa, the devotees condemn the creator for making eyelids which momentarily block their vision of Kåñëa. This is explained in the Çrémad Bhägavatam (9.24.65) as follows:

yasyänanaà makara-kuëòala-cäru-karëa-
bhräjat-kapola-subhagaà saviläsa-häsam
nityotsavaà na tatåpur dåçibhiù pibantyo
näryo naräç ca muditäù kupitä nimeç ca (18)

Kåñëa's face is decorated with ornaments, such as earrings resembling sharks. His ears are beautiful, His cheeks brilliant, and His playful smiling is attractive to everyone. Whoever sees Lord Kåñëa enjoys a festival. His face and body are fully satisfying for everyone to see, but the devotees are angry at the creator for the disturbance caused by the momentary blinking of their eyes.
The proficiency of the creator in making the form of Kåñëa is glorified in the following words of the Çrémad Bhägavatam (3.2.13):

yad dharma-sünor bata räjasüye
nirékñya dåk-svastyayanaà tri-lokaù
kärtsnyena cädyeha gataà vidhätur
arväk-såtau kauçalam ity amanyata (19)

All the demigods from the upper, lower and middle universal planetary systems assembled at the altar of the Räjasüya sacrifice performed by Mahäräja Yudhiñöhira. After seeing the beautiful bodily features of Lord Kåñëa, they all contemplated that He was the ultimate dexterous creation of Brahmä, the creator of human beings.
The results of seeing the Deity in the stage of attachment are described in the Çrémad Bhägavatam (3.2.14) in these words:

yasyänuräga-pluta-häsa-räsa-
lélävaloka-pratilabdha-mänäù
vraja-striyo dågbhir anupravåtta-
dhiyo 'vatasthuù kila kåtya-çeñäù (20)

The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances, were anguished when Kåñëa left them. They used to follow Him with their eyes, and thus they sat down with stunned intelligence and could not finish their household duties.
The Çrémad Bhägavatam (3.2.21) describes how Çré Kåñëa, the personification of sweetness, is the abode of all opulences.

svayaà tv asämyätiçayas tryadhéçaù
sväräjya-lakñmy-äpta-samasta-kämaù
balià haradbhiç cira-loka-pälaiù
kiréöa-koöy-eòita-päda-péöhaù (21)

The Supreme Personality of Godhead, Kåñëa, is the master of the three worlds and the three principal demigods (Brahmä, Viñëu and Çiva). No one is equal to or greater than Him. By His spiritual potency, sväräjya-lakñmé, all His desires are fulfilled. While offering their dues and presents in worship, the predominating deities of all planets touch the lotus feet of the Lord with their crowns. Thus they offer prayers to the Lord.

The cause of Kåñëa's mercy is inconceivable, that is, His mercy is causeless. This is confirmed in the Çrémad Bhägavatam (10.16.36):

kasyänubhävo 'sya na deva vidmahe
taväìghri-reëu-sparaçädhikäraù
yad-väïchayä çrér lalanäcarat tapo
vihäya kämän su-ciraà dhåta-vratä (22)

O Lord, we do not know how the serpent Käliya has attained this great opportunity of being touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows.
The topmost devotion of the gopés of Vraja is glorified in the Çrémad Bhägavatam (10.47.60) as follows:

näyaà çriyo 'ìga u nitänta-rateù prasädaù
svar-yoñitäà nalina-gandha-rucäà kuto 'nyäù
räsotsave 'sya bhuja-daëòa-gåhéta-kaëöha-
labdhäçiñäà ya udagäd vraja-vallabhénäm (23)

When Lord Kåñëa was dancing with the gopés in the räsa-lélä, the gopés were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation?
Other devotees hanker after the mood of the gopés. Evidence is found in the following statement by Uddhava from the Çrémad Bhägavatam (10.47.61):

äsäm aho caraëa-reëu-juñäm ahaà syäà
våndävane kim api gulma-latauñadhénäm
yä dustyajaà sva-janam ärya-pathaà ca hitvä
bhejur mukunda-padavéà çrutibhir vimågyäm (24)

The gopés of Våndävana have given up the association of their husbands, sons, and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kåñëa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in Våndävana, because the gopés trample them and bless them with the dust of their lotus feet.
From the Çrémad Bhägavatam (10.47.58) it is understood that even Lord Brahmä is agitated seeing the devotion of the gopés.

etäù paraà tanu-bhåto bhuvi gopa-vadhvo
govinda eva nikhilätmani rüòha-bhäväù
väïchanti yad bhava-bhiyo munayo vayaà ca
kià brahma-janmabhir ananta-kathä-rasasya (25)

Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brähmaëa, or even as Lord Brahmä himself?

Devotees attracted by the opulences of the Lord also desire the devotion of the gopés. In the Çrémad Bhägavatam (10.44.14) the ladies of Mathurä speak as follows:

gopyas tapaù kim acaran yad amuñya rüpaà
lävaëya-säram asamordhvam ananya-siddham
dågbhiù pibanty anusaväbhinavaà duräpam
ekänta-dhäma yaçasaù çriya aiçvarasya (26)

What austerities must the gopés have performed! With their eyes they always drink the nectar of Lord Kåñëa's form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame, and opulence. It is self-perfect, ever fresh, and extremely rare.
An introduction to säyaà-lélä (evening pastime) is given in the Govinda-lélämåta:

säyaà rädhäà sva-sakhyä nija-ramaëa-kåte preñitäneka-bhojyäà
sakhyänéteça-çeñäçana mudita hådaà täà ca taà ca vrajendrum
susnätaà ramya-veçaà gåham anu-jananù lälitaà präpta-goñöhaà
nirvyüòho 'srälidohaà svagåham anu punar bhuktavantaà smarämi (27)

In the evening Çré Rädhä sends Her girl friends with many exquisite sweet preparations for Her beloved Kåñëa. When Her friends return with Kåñëa's remnants, Rädhä becomes very happy tasting those remnants.
Vrajendra Kåñëa takes His bath at home and He is then very nicely dressed. Mother Yaçodä lovingly attends Him. Kåñëa then goes to the cowshed, and after milking the cows He again returns home to take His meals in great happiness. I remember these pastimes with great affection.

Thus ends the Sañöha-yäma Sädhana of the Çré Bhajana-rahasya.

7 / Saptama-yäma Sädhana

Bhajana During Late Evening

Vipralambha Prema
(Love in Separation)

The internal symptom of devotion in the stage of perfection is that one worships Kåñëa in the mood of separation (xxxvipralambha). The Çikñäñöaka (7) describes this mood as follows:

yugäyitaà nimeñeëa    cakñuñä prävåñäyitam
çünyäyitaà jagat sarvaà    govinda-viraheëa me (1)

My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from my eyes like torrents of rain, and I see the entire world as void.
In my agitation, a day never ends, for every moment seems like a millenium. Pouring incessant tears, my eyes are like clouds in the rainy season. The three worlds have become void because of separation from Govinda. I feel as if I were burning alive in a slow fire.
In the mood of vipralambha, xxxipürva-räga and xxxiipraväsa are especially favorable in the execution of one's bhajana.

Pürva-räga is described in the following five verses. In this verse from Çrémad Bhägavatam (10.21.9), the gopés praise the good fortune of the flute, which drinks the nectar of Kåñëa's lips:

gopyaù kim äcarad ayaà kuçalaà sma veëur
dämodarädhara-sudhäm api gopikänäm
bhuìkte svayaà yad avaçiñöa-rasaà hradinyo
håñyat-tvaco 'çru mumucus taravo yathäryäù (2)

My dear gopés, what auspicious activities must the flute have performed to enjoy the nectar of Kåñëa's lips independently and leave only a taste for us gopés, for whom that nectar is actually meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure just as persons who are advanced in knowledge take pleasure to see their descendants engage in the service of the Lord. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body.
The Çrémad Bhägavatam (10.21.11) describes how the does and bucks worship Kåñëa and attain good fortune after hearing the sound of Kåñëa's flute:

dhanyäù sma müòha-gatayo 'pi hariëya etä
yä nanda-nandanam upätta-vicitra-veçam
äkarëya veëu-raëitaà saha-kåñëa-säräù
püjäà dadhur viracitäà praëayävalokaiù (3)

Blessed are these deer. Though merely dumb animals, they have approached Mahäräja Nanda's son, who is gorgeously dressed and is playing on His flute. Indeed, both the does and the bucks worship the Lord with looks of love and affection.
It is stated in the Çrémad Bhägavatam (10.21.15) that by the sound of Kåñëa's flute, the rivers stop flowing and worship Kåñëa's lotus feet with lotus flowers:

nadyas tadä tad upadhärya mukunda-gétam
ävarta-lakñita-manobhava-bhagna-vegäù
äliìgana-sthagitam ürmi-bhujair murärer
gåhëanti päda-yugalaà kamalopahäräù (4)

When the rivers hear the flute-song of Kåñëa, their minds begin to desire Him, and thus the flow of their currents are broken and their waters are agitated, moving around in whirlpools. Then with the arms of their waves the rivers embrace Muräri's lotus feet and, holding on to them, present offerings of lotus flowers.
Govardhana Hill becomes jubilant by the touch of the feet of Räma and Kåñëa and worships Them with various offerings. As stated in the Çrémad Bhägavatam (10.21.18):

hantäyam adrir abalä hari-däsa-varyo
yad räma-kåñëa-caraëa-sparaça pramodaù
mänaà tanoti saha-go-gaëayos tayor yat
pänéya-süyavasa-kandara-kandamülaiù (5)

Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Kåñëa and Balaräma, along with Their calves, cows, and cowherd friends, with all kinds of necessities-water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Kåñëa and Balaräma, Govardhana Hill appears very jubilant.
By hearing the sound of Kåñëa's flute the animate entities become inanimate and the inanimate entities become animate. In the Çrémad Bhägavatam (10.21.19) it is said:

gä gopakair anu-vanaà nayator udära-
veëu-svanaiù kala-padais tanu-bhåtsu sakhyaù
aspandanaà gati-matäà pulakas tarüëäà
niryoga-päça-kåta-lakñaëayor vicitram (6)

My dear friends, as Kåñëa and Balaräma pass through the forest with Their cowherd friends, leading Their cows, They carry ropes to bind the cow's rear legs at the time of milking. When Lord Kåñëa plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble with ecstasy. These things are certainly very wonderful.
O friend, by not obtaining Kåñëa my heart is breaking. When will providence give me Kåñëa's association?

Praväsa is described in the next four verses. In this state Rädhäräëé's emotions are most relishable for the devotees. One should read such passages as Bhramara-géta (Rädhäräëé's talks with the bumblebee). Rädhäräëé's emotional outburst is expressed in the following words of Çré Madhavendra Puré:

ayi déna-dayärdra nätha he
mathurä-nätha kadävalokyase
hådayaà tvad-aloka-kätaraà
dayita bhrämyati kià karomy aham (7)

O my Lord! O most merciful master! O master of Mathurä! When shall I see You again? Because of my not seeing You, my agitated heart has become unsteady. O most beloved one, what shall I do now?
The gopés blame Providence on their separation from Kåñëa in these words of the Çrémad Bhägavatam (10.39.19):

aho vidhätas tava na kvacid dayä
saàyojya maitryä praëayena dehinaù
täàç cäkåtärthän viyunaìkñy apärthakaà
vikréòitaà te 'rbhaka-ceñöitaà yathä (8)

The gopés said: O Providence, you have no mercy! You bring embodied creatures together in friendship and love and then senselessly separate them before they fulfill their desires. This whimsical play of yours is like a child's game.
Separation from Kåñëa for even a moment is unbearable, as stated in the Çrémad Bhägavatam (10.39.29):

yasyänuräga-lalita-smita-valgu-mantra-
lélävaloka-parirambhaëa-räsa-goñöäm
nétäù sma naù kñaëam iva kñaëadä vinä taà
gopyaù kathaà nv atitarema tamo durantam (9)

When He brought us to the assembly of the räsa dance, where we enjoyed His affectionate and charming smiles, His delightful secret talks, His playful glances and His embraces, we passed many nights as if they were a single moment. O gopés, how can we possibly cross over the insurmountable darkness of His absence?

The overwhelming emotions experienced by Rädhäräëé in separation from Kåñëa are described in the Haàsadüta as follows:

yadä yäto gopé hådaya madano nanda-sadanän-
mukundo gändhinyästa-nayam anurundhan madhu-purém
tadämäìkñéccintäsariti ghanaghurëäparicayai-
ragädhäyäà rädhämayapayasi rädhävirahiëù (10)

When the Cupid of the gopés' hearts, Kåñëa, left the house of Nanda Mahäräja and accompanied Akrüra to Mathurä, Çrématé Rädhäräëé's mind was disrupted. She became almost mad because of separation from Kåñëa, and She drown in the deep whirlpools and waves of a fathomless river of anxiety.

Ten symptoms of separation are given in the Ujjvala-nélamaëi as follows:

cintätra jätarodvegau    tänavaà malinäìgatä
praläpo vyädhir unmädo    mohomåtyurdaçä daça (11)

There are ten stages of lamentation due to separation: anxiety, wakefulness, mental agitation, thinness, uncleanliness, talking like a madman, disease, madness, illusion, and death.
Rädhäräëé is overwhelmed by these symptoms and feeling extreme misery.
Feeling sharp pangs of separation, Rädhäräëé reproaches Kåñëa in the following verse from the Jagannätha-vallabha-näöaka:

prema-ccheda-rujo 'vagacchati harir näyaà na ca prema vä
sthänästhänam avaiti näpi madano jänäti no durbaläù
anyo veda na cänya-duùkham akhilaà no jévanam väçravaà
dvi-träëy eva dinäni yauvanam idaà hä-hä vidhe kä gatiù (12)

Our Kåñëa does not realize what we have suffered from injuries inflicted in the course of loving affairs. We are actually misused by love because love does not know where to strike and where not to strike. Even Cupid does not know of our weakened condition. What should I tell anyone? No one can understand another's difficulties. Our life is actually not under our control, for youth will remain for two or three days and soon be finished. In this condition, O creator, what will be our destination?
One sakhé says to Rädhä, "Be patient. Why are You becoming so anxious? What is the benefit of this anxiety? Your beloved, the best of heroes, will come soon."

Rädhä replied, "O sakhé, I don't see any way He will come. The disease caused by Our loving affairs is simply increasing, for He has not come from Mathurä to save Me. Love does not know where to strike and where not to strike. Kåñëa is hard-hearted in His loving affairs, therefore I am most bewildered. On top of that, Cupid has pierced Me with his arrows. They don't understand My suffering and this life is flickering, with youth lasting for only a few days. My dear friend, please tell Me, will that jewel amongst heroes return to Vraja? O fate, where will I find solace?"
A description of Rädhäräëé's agitation due to separation from Kåñëa is given the Kåñëa-karëämåta (42):

kim iha kåëumaù kasya brumaù kåtaà kåtamäçayä
kathayata kathämanyäà dhanyäm aho hådayeçayaù
madhura-madhura-smeräkäre mano-nayanotsave
kåpaëa-kåpaëä kåñëe tåñëä ciraà vata lambate (13)

Alas, what shall I do? To whom shall I speak? Let whatever I have done in hopes of meeting Kåñëa be finished now. Please say something auspicious, but do not speak about Kåñëa. Alas, Kåñëa is lying within My heart like Cupid, therefore how can I possibly give up talking of Him? I cannot forget Kåñëa, whose smile is sweeter than sweetness itself and who gives pleasure to My mind and eyes. Alas, My great thirst for Kåñëa is increasing moment by moment!

The hope for attaining Kåñëa has taken residence within My heart. But unfortunately that pitiable hope seems impossible to fructify.

Rädhäräëé's delirious talk in separation from Kåñëa is given in the Kåñëa-karëämåta (41):

amüny adhanyäni dinäntaräëi
hare tvad-älokanam antareëa
anätha-bandho karuëaika-sindho
hä hanta hä hanta kathaà nayämi (14)

O My Lord, O Supreme Personality of Godhead, O friend of the helpless! You are the only ocean of mercy! Because I have not met You, My inauspicious days and nights have become unbearable. I do not know how I shall pass the time.

Therefore, please tell this maidservant how to meet You.
Longing to see beloved Kåñëa is described in the Kåñëa-karëämåta (40):

he deva he dayita he bhuvanaika-bandho
he kåñëa he capala he karuëaika-sindho
he nätha he ramaëa he nayanäbhiräma
hä hä kadä nu bhavitäsi padaà dåçor me (15)

O My Lord! O dearest one! O only friend of the universe! O Kåñëa, O restless one, O ocean of mercy! O My Lord, O My enjoyer, O beloved to My eyes! Alas, when will You again be visible to Me?
Meeting with Kåñëa unfolds as explained in the Kåñëa-karëämåta (68):

märaù svayaà nu madhura-dyuti-maëòalaà nu
mädhuryam eva nu mano-nayanämåtaà nu
veëé-måjo nu mama jévita-vallabho nu
kåñëo 'yam abhyudayate mama locanäya (16)

My dear friends, where is that sweetly effulgent Kåñëa, Cupid personified, who is sweetness itself, the nectar of My eyes and mind, He who loosens the hair of the gopés, who is the supreme source of transcendental bliss and My life and soul? Has He come before My eyes again?

Seeing Kåñëa come before My eyes has returned life to My body. All My miseries have gone far away. O friend! My heart is now comforted for I have regained My lost treasure.
The direct darçana of Kåñëa is described in the Çrémad Bhägavatam (10.32.2):

täsäm ävirabhüc chauriù    smayamäna-mukhämbujaù
pétämbara-dharaù sragvé    säkñän manmatha-manmathaù (17)

Then Lord Kåñëa, a smile on His lotus face, appeared before the gopés. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people.
The mood of Vraja is glorified in the Lalita-mädhava. While meeting Kåñëa in Nava-våndävana in Dvärakä, Rädhä requests Him:

ciräd äçä-mätraà tvayi viracayantaù sthira-dhiyo
vidadhyur ye väsaà madhurima gabhére madhupure
dadhänaù kaiçore vayasi sakhi täà gokulapate
prapadyethäs teñäà paricayam avaçyaà nayanayoù (18)

O Kåñëa, persons with fixed minds have hoped for a long time that You will return to Madhupuré, which is filled with intense sweetness. O Lord of Gokula, please go there in Your youthful form and perform Your sweet pastimes before their eyes. This is My only request.
Feeling separation, Rädhä wishes to take Kåñëa back to Våndävana, which is filled with ever-sweet memories. Again from the Lalita-mädhava:

yä te lélä-rasa parimalodgäri-vanyä-parétä
dhanyä kñauëù viläsati våtä mäthurù mädhurébhiù
taträsmäbhiç caöula-paçupé-bhäva-mugdhäntaräbhiù
samvétastaà kalaya vadanolläsi-veëur-vihäram (19)

O Kåñëa! Within Mathurä-maëòala is the most fortunate forest of Våndävana. It is surrounded by forests ornamented with the fragrance of the sweet mellows of Your pastimes, which You perform within Your inconceivable energy. In the congenial atmosphere of that transcendental abode You would enjoy different sports with us gopés, whose hearts are overwhelmed with love for You. O son of Nanda, we desire to again enjoy pastimes there with You as You play on Your flute.

Feeling intense separation, the gopés rebuke the creator of their eyelids as they gaze at Kåñëa. The following statement from the Çrémad Bhägavatam (10.82.39), describes the gopé's state while meeting Kåñëa at Kurukñetra:

gopyaç ca kåñëam upalabhya ciräd abhéñöaà
yat-prekñaëe dåçiñu pakñma-kåtaà çapanti
dågbhir hådé-kåtam alaà parirabhya sarväs
tad-bhävam äpur api nitya-yujäà duräpam (20)

While gazing at their beloved Kåñëa, the young gopés used to condemn the creator of their eyelids, (which would momentarily block their vision of Him). Now, seeing Kåñëa again after such a long separation, with their eyes they took Him into their hearts, and there they embraced Him to their full satisfaction. In this way they became totally absorbed in ecstatic meditation on Him, although those who constantly practice mystic yoga find such absorption difficult to achieve.

The great eagerness of the gopés to achieve Kåñëa in their own residence (their hearts) is described in the Çrémad Bhägavatam (10.82.48) as follows:

ähuç ca te nalina-näbha padäravindaà
yogeçvarair hådi vicintyam agädha-bodhaiù
saàsära-küpa-patitottaraëävalambaà
gehaà juñäm api manasy udiyät sadä naù (21)

Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogis and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.
O Kåñëa! We are cowherd girls. We are not yogis, nor are we materialists. All our activities are dedicated to You. Our hearts are nondifferent from Våndävana, so please keep Your lotus feet there and thus fulfill our desire.

Kåñëa's amorous conversation with the gopés at Kurukñetra is described in the Çrémad Bhägavatam (10.82.40):

bhagaväàs täs tathä-bhütä    vivikta upasaìgataù
äçliñyänämayaà påñövä    prahasann idam abravét (22)

The Supreme Lord approached the gopés in a secluded place as they stood in their ecstatic trance. After embracing each of them and inquiring about their well-being, He laughed and spoke as follows.

Seeing the love between Kåñëa and the gopés, the Lord's consorts from Dvärakä are astonished.
In the Çrémad Bhägavatam (10.82.44), Kåñëa says the living entities' affection for Him is always auspicious, and by that affection they ultimately attain Him:

mayi bhaktir hi bhütänäm    amåtatväya kalpate
diñöyä yad äsén mat-sneho    bhavaténäà mad-äpanaù (23)

Rendering devotional service to Me qualifies any living being for eternal life. But by your good fortune you have developed a special loving attitude toward Me, by which you have obtained Me.
This prema-bhakti you have for Me is the supreme nectar. Under the control of this affection I am always engaged in your service.

The following is an introduction to pradoça-léla (late evening pastimes) from Govinda-lélämåta:

rädhäà sälégaëäntäm asitasitaniçä-yogya-veçäà pradoñe
dutyä våndä-padeçädabhisåta-yamunä-téra-kalpäga-kuïjäm
kåñëaà gopaiù sabhäyäà vihita-guëi kalälokanaà snigdha mäträ
yatnädänéya saàçäyitam atha nibhåtaà präpta-kuïjaà smarämi (24)

I remember Çré Rädhä in the late evening. She dresses Herself in clothes suitable for the dark and light fortnight for the pleasure of Kåñëa. (She wears black clothes on the new moon day and white clothes on the full moon day.) In accordance with Våndä's advice, She takes shelter in a secluded bower on the banks of the Yamunä in the company of Her sakhé messenger.

I also remember Kåñëa sitting in an assembly of cowherd boys and watching their various feats. His affectionate mother, Yaçodä, brings Him home and attempts to put Him to sleep. Remembering the company of Rädhä, He soon quietly slips out of bed and leaves for the forest bower.
I remember Rädhä and Kåñëa engaged in this pastime.

Thus ends the Saptama-yäma Sädhana of the Çré Bhajana-rahasya.

8 / Añöama-yäma Sädhana

Pastimes at Night

Prema-bhajana-Sambhoga
(Devotional Love)

The niñöhä, or firm faith of a devotee who has achieved perfection in pure devotion, with complete dependence on Kåñëa, is described in the Çikñäñöaka (8) as follows:

äçliñya vä päda-ratäà pinañöu mäm
adarçanän marma-hatäà karotu vä
yathä tathä vä vidadhätu lampaöo
mat-präna-näthas tu sa eva näparaù (1)

Let Kåñëa tightly embrace this maidservant, who has fallen at His lotus feet. Let Him trample me or break my heart by never being visible to me. He is a debauchee, after all, and can do whatever He likes, but He is still no one other than the worshipable Lord of my heart.
I am a maidservant at the lotus feet of Kåñëa. He is the embodiment of transcendental happiness and mellows. If He likes He can tightly embrace me and make me feel oneness with Him, or by not giving me His audience, He may corrode my mind and body. Nevertheless, it is He who is the Lord of my life.

The state of one who remembers Kåñëa's pastimes is that, like Kåñëa, his body is also sac-cid-ananda. Therefore the Vaiñëava's body is not different from Kåñëa's. Kåñëa explains this to Uddhava in the following words from Çrémad Bhägavatam (11.29.34):

martyo yadä tyakta-samasta-karmä
niveditätmä vicikérñito me
tadämåtatvaà pratipadyamäno
mayätma-bhüyäya ca kalpate vai (2)

A person who gives up all fruitive activities and offers himself entirely unto Me, eagerly desiring to render service unto Me, achieves liberation from birth and death and is promoted to the status of sharing My own opulences.

Such a devotee enters into the Lord's pastimes and enjoys with Him.
The devotee's bhajana niñöhä is described in the Manaù-çikñä in these words:

na dharmaà nädharmaà çruti-gaëa-niruktaà kila kuru
vraje rädhä-kåñëa-pracura-paricaryäm iha tanu
çacé-sünuà nandéçvara-pati-sutatve guru-varaà
mukunda-preñöhatve smara paramajasraà nanu manaù (3)

O my dear mind, please do not perform the religious activities prescribed in the Vedas or the sinful activities prohibited in the scriptures. Just stay in Vraja-dhäma, which is manifest on this material plane, and fully engage in the service of the Divine Couple, Çré Çré Rädhä-Kåñëa. Always remember Çré Gaurahari, the son of Mother Çacé, is nondifferent from Çré Kåñëa, the son of Mahäräja Nanda. And always remember that Çré Gurudeva is the dearmost associate of Mukunda. These feelings are your transcendental wealth.

The devotee's humility is described by Sanätana Gosvämé in the next verse, quoted by Çréla Rüpa Gosvämé in the Bhakti-rasämåta-sindhu. One who has achieved the stage of rati (bhäva) and has firm hope that Kåñëa will be kind to him prays as follows:

na premä çravaëädi-bhaktir api vä yoga 'thavä vaiñëavo
jïänaà vä çubha-karma vä kiyad aho saj-jätir apy asti vä
hénärthädhika-sädhake tvayi tathäpy acchedya-mülä saté
he gopé-jana-vallabha vyathayate hä hä mad-äçaiva mäm (4)

O my Lord, I do not have any love for You, nor am I qualified for discharging devotional service by chanting and hearing. Nor do I possess the mystic power of a Vaiñëava, knowledge, or pious activities. Nor do I belong to a very high-caste family. On the whole, I do not possess anything. Still, O beloved of the gopés, because You bestow Your mercy on the most fallen, I have an unbreakable hope that is constantly in my heart. That hope is always giving me pain.

The devotee's introduction to his siddha-deha (spiritual form) is described in the Rädhä- rasa-  suddhã - nidhi (53):

dukülaà vibhräëämatha kucataöe kaïcukapaöaà
prasädaà sväminyäù svakara-tala-dattaà praëayataù
sthitäà nityaà pärçve vividha-paricaryaika-caturäà
kiçorém ätmänaà caöulaparakéyäà nu kalaye (5)

I am a maidservant (maïjaré) of Rädhäräëé in my siddha-deha. With deep affection Çrématé Rädhäräëé has bestowed on me Her mercy in the form of clothing which She has worn. Wearing this clothing, I will see myself as an adolescent young girl always remaining near Çrématé Rädhäräëé, and ready to cleverly serve Her in different ways. In this way I will abandon my husband, and day and night serve the lotus feet of Rädhä in the groves of Våndävana.

The method of bhajana and place of residence for one who has attained the above mentioned contemplation is stated in the Upadeçämåta (8):

tan-näma-rüpa-caritädi-sukértanänu-
småtyoù krameëa rasanä-manasù niyojya
tiñöan vraje tad-anurägi-janänugämé
kälaà nayed akhilam ity upadeça-säram (6)

The essence of all advice is that one should utilize one's full time-twenty-four hours a day-in nicely chanting and remembering the Lord's divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging one's tongue and mind. In this way one should reside in Vraja (Goloka Våndävana-dhäma) and serve Kåñëa under the guidance of His beloved Vrajaväsù associates. One should follow in the footsteps of the Lord's beloved devotees, who are deeply attached to His devotional service.

The devotee's process of bhajana is described in the Bhakti-rasämåta-sindhu. Under the guidance of the spiritual master, a rägänuga devotee should always perform his own cherished eternal service:

kåñëaà smaran janaà cäsya    preñöhaà nija-saméhitam
tat-tat-kathä-rataç cäsau    kuryäd väsaà vraje sadä (7)

A rägänuga devotee should always reside in Vraja by constantly remembering Kåñëa with His 
dearmost associates according to his own rasa. If one is not able to physically live in Vraja, he should at least live there mentally. Those persons who are ignorant and always engaged in material sense gratification are never capable of residing in Vraja. However, the mahä-bhagavats, who may not be residing in Vraja by external vision, are actually always living only in Vraja.

The devotee's external behavior-the symptoms and activities of one situated in prema-is described in the Çrémad Bhägavatam (11.2.40):

evaà-vrataù sva-priya-näma-kértyä
jätänurägo druta-citta uccaiù
hasaty atho roditi rauti gäyaty
unmäda-van nåtyati loka-bähyaù (8)

By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion.

The devotee's firm faith in Vraja-lélä is found in this verse, recited by Caitanya Mahäprabhu from the Kävya-prakäça, and quoted in Padyävalé:

yaù kaumära-haraù sa eva hi varas tä eva caitra-kñapäs
te conmélita-mälaté-surabhayaù prauòhäù kadambäniläù
sä caiväsmi tathäpi tatra surata-vyäpära-lélä-vidhau
revä-rodhasi vetasé-taru-tale cetaù samutkaëöhate (9)

That very personality who stole my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of mälatù flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet my mind is not happy here. I am eager to go back to that place on the bank of the Revä under the Vetasù tree. That is my desire.

In the Padyävalé, Çréla Rüpa Gosvämé has elucidated the previous çloka in the following words:

priyaù so 'yaà kåñëaù sahacari kuru-kñetra-militas
tathähaà sä rädhä tad idam ubhayoù saìgama-sukham
tathäpy antaù-khelan-madhura-muralé-païcama-juñe
mano me kälindé-pulina-vipinäya spåhayati (10)

My dear friend, now I have met My very old and dear friend Kåñëa on this field of Kurukñetra. I am the same Rädhäräëé, and now We are meeting together. It is very pleasant, but I would still like to go to the bank of the Yamunä beneath the trees of the forest. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Våndävana.

There are no pastimes equal to the pastimes performed in Våndävana. These pastimes are unknown in other abodes beginning with Vaikuëöha. In Vraja these pastimes have two divisions known as vicheda (separation) and sambhoga (meeting). Always enjoy these two transcendental mellows, as they are supremely blissful.

The various pastimes performed during the meeting of Rädhä and Kåñëa are described in the Ujjvala-nélamaëi as follows:

te tu sandarçanaà jalpaù sparçanaà vartma rodhanam
räsa-våndävana-kréòä-yamunädy-ambu-kelayaù
nau-khelä-lélayä-cauryaà-ghaööa-kuïjädi-lénatä
madhu-pänaà vadhü-veçä-dhåtiù kapaöa suptatä
dyüta-kréòä-paöäkåñöiç-cambäçleñau-nakhärpaëam
bimbädhara-sudhäpänaà-samprayogädayo matäù (11)

When Rädhä and Kåñëa meet the following sports usually occur: 1) Sandarçana (looking at each other), 2) Jalpa (talks and making false arguments between each other), 3) Sparça (touching each other), 4) Vartma-nirodhana (obstructing the path), 5) Räsa-lélä, (räsa dance), 6) Våndävana-kréòä (sporting in the forests of Våndävana), 7) Yamunä-khelana (sporting in the water of the Yamunä), 8) Naukä-khelä (sporting in a boat), 9) Lélä-chaurya (stealing the flute, clothes, flowers, etc.), 10) Däna-ghaöa-lélä (pastime of charging tax at the ghäöa), 11) Kuïjädi-lénatä (hiding in groves), 12) Madhupäna (drinking honey), 13) Vadhü-veça-dhäraëa (dressing like a newly wed girl), 14) Kapaöa-nidra (pretending to sleep), 15) Dyüta-kréòä (playing chess), 16) Vasträkarçaëa (snatching each other's cloth), 17) Cumbä (kissing), 18) Açleça (embracing), 19) Nakhärpaëa (scratching), 20) Bimbädhara-sudhäpäna (relishing the nectar of each other's lips) 21) Samprayoga (conjugal meeting). These are the different types of pastimes when Rädä and Kåñëa meet.

Decorating Rädhä-Kåñëa is described in the Stavävalé, Seva-saìkalpa-prakäça-stotra (9):

sphuran-muktä guïjä maëi sumanasäà hära-racane
mudendor lekhä me racayatu tathä çikñaëa-vidhim
yatha taiù saàkaëöhaptair dayita-sarasù madhya-sadane
sphuöaà rädhä kåñëävayam api jano bhüñayati tau (12)

May Indulekhä, who is my guru, instruct me in the art of making beautiful garlands of pearls, jewels, guïja and different flowers, so that I can charmingly decorate Çré Çré Rädhä and Kåñëa within the jeweled mandira in the middle of Rädhä-kuëòa.

In the mood of separation, the Gopé-géta should be read. The gopés declare therein, Çrémad Bhägavatam (10.31.9), that one who distributes the nectar of kåñëa-kathä is the most munificent person.

tava kathämåtaà tapta-jévanaà
kavibhir éòitaà kalmañäpaham
çravaëa-maìgalaà çrémad ätataà
bhuvi gåëanti ye bhüri-dä janäù (13)

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the messages of Godhead are most munificent.

One is introduced to the gopés' deep affection for Kåñëa by hearing of the great sorrow they experience while thinking of Kåñëa wandering throughout the forests of Vraja. They express their sorrow in the Çrémad Bhägavatam (10.31.11):

calasi yad vrajäc cärayan paçün
nalina-sundaraà nätha te padam
çila-tåëäìkuraiù sédatéti naù
kalilatäà manaù känta gacchati (14)

Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants.

Without seeing Kåñëa's beautiful face, decorated with curly hair, a moment appears like a hundred yugas for the gopés. This is expressed by the gopé's in the Çrémad Bhägavatam (10.31.15):

aöati yad bhavän ahni känanaà
truöi yugäyate tväm apaçyatäm
kuöila-kuntalaà çré-mukhaà ca te
jaòa udékñatäà pakñma-kåd dåçäm (15)

When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator.

The topmost position of gopé-bhäva is meant only for Kåñëa's pleasure. An example of the gopé's bhäva is given in the Çrémad Bhägavatam (10.31.19):

yat te sujäta-caraëämburuhaà staneñu
bhétäù çanaiù priya dadhémahi karkaçeñu
tenäöavém aöasi tad vyathate na kià svit
kürpädibhir bhramati dhér bhavad-äyuñäà naù (16)

O dearly beloved! Your lotus feet are so soft that we place them gently on our hard breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.
An emotional outburst in sambhoga is described in the Kåñëa-karëämåta (12):

nikhila-bhuvana-lakñmé-nitya-léläspadäbhyäà
kamala-vipina-véthé-garväìkuñäbhyäà
praëamadabhaya-däna-prauòhé-gäòhädåtäbhyäà
kim api vahatu cetaù kåñëa pädämbujäbhyäm (17)

Let my heart attain indescribable pleasure from the lotus feet of Kåñëa, which are the abode of the most sweet ever-sportive pastimes of Çrématé Rädhäräëé, who is the goddess of fortune of all transcendental planets. His lotus feet defeat the pride of clusters of lotus flowers and they are highly esteemed due to their providing safety for the Lord's devotees.

Again in the Kåñëa-karëämåta (18) it is said:

taruëäruëa karuëämaya vipuläyata nayanaà
kamaläkuca-kalasébhara-vipulé-kåta pulakam
muralérava-taralé-kåta-muni-mänasa nalinaà
mama khelatu mada-cetasi madhurädharam amåtam (18)

May the nectar of Kåñëa's sweet lips intoxicate my heart by sporting within. His wide youthful eyes, reddish like the rising sun, are full of compassion seeing the fatigued condition of His beloved Çrématé Rädhäräëé. Out of happiness, His hair is standing on end from the touch of the pitcherlike breasts of Kamalä (Rädhäräëé). The sound of His flute is melting the hearts of the sages, which thus become soft like the lotus flower, and the already lotus-soft hearts of the gopés-who have undertaken a vow of silence due to anger or shyness-are further softened.

The Ujjvala-nélamaëi describes in the following words the various services performed within the mind of one situated in his eternal form:

mithaù prema-guëotkérttis tayor äsakti-käritä
abhisära-dvayor eva sakhyäù kåñëe samarpaëam
narmmäçväsana-nepathyaà hådayodghäöa-päöavam
chidra-samvåtir etasyäù patyädeù parivaïcanä
çikñä-saìgamanaà käle sevanaà vyajanädibhiù
tayor dvayor upälambhaù sandeça-preñaëaà tathä
näyikä präàa saàrakñä prayatnädyäù sakhé-kriyäù (19)

In the conjugal pastimes of Kåñëa, Kåñëa is the hero (näyaka), and Rädhikä is the heroine (näyikä). The first service of the gopés is to chant the glories of both the hero and the heroine. Their second service is to gradually create a situation in which the hero may be attracted to the heroine and vice versa. Their third service is to induce both of Them to approach one another. Their fourth service is to offer Rädhäräëé to Kåñëa, the fifth is to create a jovial atmosphere, the sixth to give Them assurance of Their meeting, the seventh to dress and decorate both hero and heroine, the eighth to cleverly inspire Rädhä and Kåñëa to express Their minds, the ninth to conceal the faults of the heroine, the tenth to cheat their respective husbands and relatives, the eleventh to give instruction, the twelfth to enable both hero and heroine to meet at the proper time, the thirteenth to fan both hero and heroine, the fourteenth to sometimes reproach the hero and heroine, the fifteenth to send messages, and the sixteent to protect the heroine by various means.

In Stavävalé, Vraja-viläsa-stava (38) it is said:
tämbülärpaëa-päda-mardana-payo-dänäbhisärädibhir
våndäraëya-maheçvaréà priyatayä yäs toñayanti priyäù
präàa-preñöha-sakhé-kuläd api kiläsaìkocitä bhümikäù
kelé-bhümiñu rüpa-maïjaré-mukhäs tä däsikäù saàçraye (20)

By offering Them betel nuts, massaging Their feet, bringing Them water, arranging Their secret meetings, and by performing many other services, many maidservants affectionately please Rädhäräëé, the supreme controller of the Våndävana forest. When the Divine Couple enjoy Their conjugal pastimes, these maidservants are not at all shy and they move freely without hesitation, even more than the präàa-preñöha-sakhés (such as Lalitä and Viçakhä). I take shelter of those maidservants, who have Rüpa-maïjarù as their leader.

Pride in one's service is found in these words of the Gosvämés:

navyaà divyaà kävyaà svakåtam atulaà näöaka-kulaà
prahelégüòhärthäù sakhi-rucira véëä-dhvani gatiù
kadä sneholläsair lalita-lalitä-preraëa balät
salajjaà gändharvä sara-sama-sakåc-chikñayati mäm (21)

When will Çrématé Rädhäräëé, at the request of Lalitä, teach me in delighted affection and modesty the incomparable dramas She has composed, along with new poems with deep meanings and charming rägas for the vina.

Acceptance of Viçäkhä-sakhé, whose voice defeats the singing of the cuckoo, as a guru for learning the art of music is given in the Stavävalé, Prärthana:

kuhükaëöhé-kaëöhäd api kamala-kaëöhé mayi punar
viçäkhä gänasyäpi ca rucira-çikñäà praëayatu
yathähaà tenaitat yuva-yugalam ulläsya sagaëäl
labhe räse tasmän maëi-padaka härän iha muhuù (22)

I pray that Viçäkhädevé, whose voice is more enchanting than the cuckoos, may teach me the art of singing sweetly. By singing during the räsa dance songs learnt from her, I may please the youthful Divine Couple with Their associates. I will thus receive gifts such as Their jeweled lockets and necklaces.

The ecstasy of räsa-lélä is described in the Géta-govinda. Çré Kåñëa along with the damsels of Våndävana always enjoy the pastime of räsa dance.

viçveñäm anuraïjanena janayannänandam-indévara-
çreëù çyämala-komalair upanayann aìgair anaìgotsavam
svacchandaà vraja-sundarébhir abhitaù pratyaìgam äliìgitaù
çåìgäraù sakhi mürttimän iva madhau mugdho hariù kréòati (23)

My dear friends, just see how Çré Kåñëa is enjoying the season of spring! With the gopés embracing each of His limbs, He is like Cupid personified. He enlivens the gopés and the entire creation with His transcendental pastimes. With His soft bluish-black limbs, which resemble blue lotus flowers, He has created a spring festival for Cupid.

In the sweet land of Våndävana, during the season of Vasanta, the bumble bees become mad and they come in a line to obtain nectar from the beautiful flowers. The most sweet king of transcendental rasa, Çré Kåñëa, enjoys the räsa dance with the sweetest nectarean sports along with the sweet gopés, who are expert at dancing. The sweet sounds of the karatälas and other instruments are heard as Kåñëa sweetly engages in dancing with the gopés. Vidyäpati has come to know this sweet song which is full of mellows.

The happiness of seeing Kåñëa is described in the Jagannätha-vallabha-näöaka. The gopés therein express their great appreciation for meeting Kåñëa after separation from Him.

yadä yäto daivän madhu-ripur asau locana-pathaà
tadäsmäkaà ceto madana-hatakenähåtam abhüt
punar yasminn eña kñaëam api dåçor eti padavéà
vidhäsyämas tasminn akhila-ghaöikä ratna-khacitäù (24)

If by chance the transcendental form of Kåñëa comes before my path of vision, my heart, injured from being beaten, will be stolen away by Cupid, happiness personified. Because I could not see the beautiful form of Kåñëa to my heart's content, when I again see His form I shall decorate the phases of time with many jewels.

An introduction to rätri-lélä (night pastime) is given in Govinda-lélämåta:

täv utkau labdha-saìgau bahu-paricaraëair våndayärädhyamänau
preñöhälébhir lasantau vipina-viharaëair gäna-räsädiläsyaiù
nänä-lélä-nitäntau praëaya-sahacarù vånda-saàsevyamänau
rädhä-kåñëau niçäyäà sukusuma-çayane präpta-nidrau smarämi (25)

I remember Rädhä and Kåñëa, who at night are anxious for each other's company. After They meet, Våndädevù serves Them in various ways as They roam throughout the forest. Rädhä and Kåñëa appear very charming with Their sakhés as They sing and dance in Their räsa pastimes. Becoming fatigued from Their sportive activities, They are served by Their many loving friends (maïjarés). As the night ends, They lie on a bed of flowers where They sleep. The sakhés drown in an ocean of ecstasy as they observe these pastimes.

O mind, remember and worship with a desire to enter into this pastime of Rädhä and Kåñëa's sleeping.

One gradually attains perfection by always remembering the treasure of these eight-fold daily pastimes while engaged in devotional service. That sädhaka who attains the stage of svarüpa-siddhi while practicing gopé-bhäva relishes these añöa-käla pastimes while residing in Vraja manifested in the material world. After achieving Kåñëa's mercy, when he leaves his material body, such a devotee attains the service of Rädhä and Kåñëa as Their associate within Vraja of the spiritual world.

In that state there is no perception of the gross or subtle material bodies. By chanting the Hare Kåñëa mahä-mantra in this state of eternal liberation, one easily achieves complete ecstatic love.
O brother, the holy name never loses potency either at the stage of practice or perfection. Therefore, chant the holy name and consider it your sole objective. Don't consider any other means of sädhana.

Thus ends the Añöama-yäma Sädhana of the Çré Bhajana-rahasya.