Sri Bhajana-rahasya – Kindle edition by Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja, Srila Bhaktivinoda Thakura. Download it once and read it on . > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhajana Rahasya. Text or attachments not found, sub-items list below: Preface. Sri Bhajana-rahasya. This is the sequel to Harinama Cintamani, written by Srila Bhaktivinoda Thakura. Edited and published by Pundarika Vidyanidhi Dasa.
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By the sacrifice of the congregational chanting of the holy name, I worship the deliverer of the living entities of Kali-yuga, Sri Gaurangadeva, who constantly sings the name of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His angas bodily limbs in the form of Nityananda and Advaita Prabhuupangas parts of limbs like Srivasa Panditaastra weapon in the rahaya of the holy nameand parsada associates like Svarupa Damodara, Raya Ramananda, Gadadhara, and Govinda.
When will the son of Sacimata appear within the path of my eyes?
He has accepted the Gaudiya Vaisnavas, who are like bees at His lotus feet, as His personal associates. Like a father, He gave them instructions to chant the Hare Krsna maha-mantra counting a fixed number of rounds. 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 bhsjana living entity. All other religious activities are meant to help one attain perfection in chanting the holy names. Whatever fruit can be obtained in Satya-yuga by devotedly worshiping Sri Hari through the performance of hundreds of sacrifices, that same result can be obtained in Kali-yuga simply by Govinda kirtana.
While chanting, other methods of atonement are prohibited. In the Brhad-visnu Purana it is stated:. 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-vilasathere is the following rahadya from the Vaisnava-cintamani on the superiority of kirtana: Remembrance of Visnu, which destroys all sins, is attained by great efforts, but the glorification of Visnu just by vibrating the lips is superior to this remembrance.
The reason being that even by namabhasaor reflection of chanting, the bondage to the material world is cut. By performance of austerities, remembrance of the Lord is difficult to attain.
However, simply by moving one’s lips one can easily perform kirtana. Even without moving the lips one may remember the holy names. By such chanting and remembering of the holy names one can achieve all perfection.
Therefore, all the sastras bnajana established that chanting and remembering the holy names is superior to the process of arcana. O best of the Bharatas!
The holy name of Hari can be always present in the mouth of only one who has perfectly worshiped Vasudeva for hundreds of previous births. In the sixteen word Hare Krsna mantra there are eight pairs of names. Corresponding to these eight pairs, Caitanya Mahaprabhu has recited the eight slokas of the Siksastaka.
The first pair of names Hare Krsna signifies the subduer of ignorance and the performance of nama-sankirtana with faith. The second pair Hare Krsna means Krsna’s names are invested with all bhajanw. One should have attachment for bhajana by taking shelter of the holy names in the association of sadhus.
Gradually by performing bhajanaanarthas unwanted contaminations are destroyed. As anarthas are removed, nistha firm faith develops. The third pair Krsna Krsna indicates the company of pure devotees and becoming fixed in firm faith throughout the day and night.
By the fourth pair Hare Hare unmotivated devotion is awakened along with a taste for nama-sankirtana. The fifth pair Hare Rama represents the taste for pure service along with rememberance of the tahasya names as prescribed in the Siksastaka.
In the sixth pair Hare Rama chanting in the beginning stage of transcendental emotion leads to material detachment and complete attachment to Krsna.
The seventh pair Rama Rama awakens attachment for the mellow of conjugal rasathe shelter of Radha’s lotus feet, and feelings of separation. The eighth pair Hare Hare leads to attainment of the goal of life loving service to Radha and Krsna following in the mood of the gopis of Vrndavana throughout the eight divisions of day and night asta-kala. One then becomes interested in associating with ragasya devotees. Thereafter, one is initiated by the spiritual master and executes the regulative principles under his orders.
Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sadhana-bhaktithe execution of devotional service according to regulative principles.
Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Krsna consciousness. While chanting at the stage of nisthaanarthas are destroyed and one attains taste for the holy name. Then as more anarthas are destroyed, one rwhasya to the stage of attachment.
Gradually as the stage of bhavaor ratiis attained, almost all anarthas are destroyed. In this development, if the desire for fame arises due to the company of nondevotees, it leads to kutinati diplomacywhich 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. It is better to accept the miseries of being encaged and surrounded by burning flames than to associate with those bereft of Krsna consciousness.
Such association is a very great hardship. One should prefer to embrace a snake, a tiger or an alligator rather than associate with persons who are worshipers of various demigods and who are impelled by material desire. In the Bhakti-rasamrta-sindhu it is said that even namabhasa destroys all sins and bestows liberation.
O reservoir of all good qualities, just worship Sri Krsna, the purifier of all purifiers, the most exalted of the personalities worshiped by choice poetry.
Worship Him with a faithful, unflinching mind, without duplicity, and in a highly elevated manner. Thus worship the Lord, whose name is like the sun, for just as a slight appearance of bhajna sun dissipates the darkness of night, so a slight appearance of the holy name of Krsna can drive away all the darkness of ignorance that arises in the heart due to greatly sinful activities performed in previous lives.
As one executes devotional practices according to the instructions of the Siksastakathe pastimes of Krsna gradually manifest within his heart. In the beginning, one should perform bhajana according to the first sloka of Siksastaka Srila Bhaktivinode Thakura states in his commentary on the Siksastakathe Sanmodana-bhasyathat the word param rahhasya the first verse indicates that after sraddha and sat-sangathat is, at the stage of bhajana-kriya one engages in the chanting of the holy name.
By this practice one should then become mature Mature means one should carefully try to rahaxya namaparadha as indicated by the word durdaivamthen one is able to properly glorify the holy name, form, attributes, rahaeya pastimes of the Lord.
Gradually one should concentrate on bhajana according to the third and fourth sloka. The third verse of Siksastaka describes the qualities of the sadhaka which manifest after he is free from offenses.
In the fourth verse, the words na dhanam na janam na sundarim indicate the marginal qualities of the pure devotee, who is free from all material desires. After accepting siddha-deha one should begin bhajana under the shelter of the lotus feet of Srimati Radharani and gradually make progress. Bhajana performed according to the sixth sloka indicates almost all anarthas have disappeared In the sixth verse the external symptoms of bhava are described.
At this stage the sadhaka has already overcome almost all anarthas. If one thinks of his siddha-deha without achieving the adhikara his intellect gets bewildered. One should carefully accept the sequence as given in the Siksastaka if he wants to attain perfection.
By observing the activities of sadhus one can attain a pure intellect.
On achieving siddha-dehaas one continues rajasya he can easily enjoy service throughout the day and night. One should remember Siksastaka and practice smarana and kirtana accordingly, then gradually asta-kala service will be awakened in the heart.
At that time all unwanted contaminations, including religiosity, economic development, sense gratification, and liberation will appear insignificant, and one will achieve the treasure of love. By chanting the holy name the mirror of one’s heart is cleansed.
As stated in the Siksastaka Glories to the Sri Krsna sankirtanawhich cleanses the heart of all the dust accumulated for years together. Thus the fire of rahasyya life, of repeated birth and death is extinguished. This sankirtana movement is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life of all transcendental knowledge, it increases the ocean of transcendental bliss, and it helps to have a taste of bhajaan full nectar for which we are always anxious.
By performing congregational chanting of the Hare Krsna mantra, one can destroy the sinful condition of material existence, purify the unclean heart, and awaken all varieties of devotional service. The result of chanting is that one awakens his love for Krsna and tastes transcendental bliss. Ultimately, one attains the association of Krsna and engages in His devotional service, as if immersing himself in a great ocean of love.
In Rupa Gosvami’s Namastaka 7 the holy name is described as the personification of bliss rauasya knowledge. You destroy the miseries of those who take Your shelter. For Your devotees You are very charming and delightful. Your form is the personification of knowledge and bliss, and therefore You are a festival for the residents of Gokula. I bow down again and again before You, whose form is fully spiritual like Vaikuntha.
Simply by chanting the holy name of Krsna, one can be freed from all undesirable habits. This is the meaning of awakening all good fortune and initiating the flow of love of Krsna.
Astanga-yoga is rahasay full of fear. As stated in the Srimad Bhagavatam 1. 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 rahsaya Mukunda, the Personality of Godhead. The Srimad Bhagavatam 1. Knowledge of self-realization, even though free bhajsna 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 bhajzna from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?
The Srimad Bhagavatam 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.