আপনি পলাবে সব, শুনিয়া গোবিন্দ-রব,
সিংহ-রবে যেন করিগণ ।
সকল বিপত্তি যাবে, মহানন্দ সুখ পাবে,
যার হয় একান্ত ভজন ॥ ২৫ ॥
āpani palābe saba, śuniyā gobinda-raba,
siṁha-rabe yena kari-gaṇa |
sakala bipatti yābe, mahānanda sukha pābe,
yāra haya ekānta-bhajana || 25 ||
When the six enemies hear the name of Govinda, they all flee of their own accord, like a herd of elephants runs from the roar of a lion. All troubles go away for one who performs exclusive bhajana, and he feels great bliss and contentment.
Ekānta-Bhajana
Sudhā-Kaṇikā-Vyākhyā: In this verse it is being described that desire, anger and the other enemies that are not expelled from the bhakta’s heart as a result of his sādhana flee of their own accord. āpani palābe saba, śuniyā gobinda-raba, siṁha-rabe yena kari-gaṇa. Just as an elephant in rut runs away when he hears the roar of a lion, in the same way, desire, anger and the other enemies spontaneously flee from the sādhaka’s heart upon hearing the sound of Śrī Govinda’s name, or about his qualities, pastimes and so on.
The words rava and śabda both mean sound. The power of sound is that it causes one to be aware of an object of sense perception. In the material world, the power of sound is seen even in the names of mundane objects. If one hears the word tamarind, water appears on the tongue; by hearing the word ghost, fear is aroused. If there is an experience of such power in the sounds of worldly things, then what is so amazing about those enemies leaving the sādhaka’s heart and running away forever after hearing the powerful transcendental sounds of Śrī Govinda’s names, qualities and pastimes in which his own complete spiritual potency has eternally been stored? In fact, it should be understood that the direct result of hearing about Śrī Govinda’s names, qualities and so on is the attainment of prema at his lotus feet. As a secondary result, it makes kāma and the other enemies run away. Moreover, the intended meaning of the word rava is that even if someone calls out the name of some worldly man called Govinda, when the six enemies hear that sound they flee from the heart. In the Skanda-Purāṇa it is written, govinda-nāmnā yaḥ kaścin naro bhavati bhūtale, kīrtanād eva tasyāpi pāpaṁ yāti sahasradhā. “In this world, if the name of a person called Govinda is simply mentioned, thousands of sins are driven away.” This is known as nāmābhāsa, a faint or indistinct presence of the holy name. yadyapi anyatra saṅketa haya nāmābhāsa, tathāpi nāmera teja nā haya bināśa (CC. Antya 3.55). “If the holy name is mentioned in reference to something else, this is nāmābhāsa. Still, the power of the name is not destroyed.” Because Śrī Bhagavān’s names are complete and non-different from the one being named, even when nāmābhāsa occurs, their extraordinary power remains manifest. The meaning of the word ābhāsa is reflected. A ray of reflected sunlight is naturally softer or dimmer than rays directly from the sun in the sky. In the same way, even if nāma in the state of ābhāsa manifests slightly less power, by this nāmābhāsa, the four goals of life including mukti are obtained. Under those circumstances, what more can be said regarding the destruction of sin and suffering or the six enemies?
Then Ṭhākura Mahāśaya said, sakala bipatti yābe, mahānanda sukha pābe, yāra haya ekānta-bhajana. When the enemies run away, the sādhaka will be freed from danger or difficulty, meaning that by the destruction of anarthas, firmness in and taste for bhajana and attachment for Śrī Bhagavān will gradually appear in the heart and mind of the sādhaka. Then the sādhaka can be blessed with constant bhajanānanda or the joy of serving Śrī Bhagavān. The sādhaka will then immediately be endowed with ekānta-bhajana, meaning bhajana that is continuous and free from any other desire. The purport is that as long as kāma and the other enemies reside in the heart and mind of the sādhaka, his heart and mind will be tossed about in the waves of various kinds of desires, such as for profit, adoration and distinction. Therefore, even though he has taken shelter of the path of exclusive bhajana, if waves of desire and longing still remain in his heart and mind, his bhajana is not truly exclusive or constant. For example, the mind of a chaste wife who is very devoted to her husband, though he may be dead, is not attached to anything but him. But when a woman who has no such devotion to her husband sees some other handsome man, her mind will very likely be agitated. This is how it should be understood.
In Govinda-Bhāṣya 3.3.9, Śrīla Baladeva Vidyābhūṣaṇapāda has written, “The bhaktas who are devoted to serving Śrī Hari are superior to those bhaktas who still want to enjoy the results of their work. This is because they are ekāntī, or devoted only to spiritual matters. Furthermore, among these ekāntī-bhaktas, those who are attracted to Śrī Hari in the form of Śrī Vrajendranandana are the highest of all. By their profound love, they have thoroughly enchanted Śrī Hari.” Śrīmad Rūpa Gosvāmipāda also has written, tatrāpy ekāntināṁ śreṣṭho govinda-hṛta-mānasāḥ, yeṣāṁ śrīśa-prasādo’pi mano-hartuṁ na śaknuyāt. “Among the ekāntī-bhaktas, those whose minds have been stolen by Śrī Govinda are the best. Even Śrī Vaikuṇṭhanātha cannot attract them.” Needless to say, nothing else can steal their minds. Exclusivity (ekāntitva) originating from indifference to all worldly matters is of four kinds: (1) disregard of dharma, (2) disinterest in karma, jñāna and so on, (3) maintaining devotion even while troubled by impediments, and (4) exclusive dedication to prema. In this way, by the special grace of Śrī Hari, the ekānta-bhaktas become the exclusive receptacles for his mercy. By Śrī Hari’s mercy, all of their anarthas are quickly expelled and they get the treasure of pure bhajana. By tasting such bhajana-rasa, they are blessed with true joy. This is the essential meaning of this verse.
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