Śrī Śrī Prema-Bhakti-Candrikā 39 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

নরোত্তম বড় দুঃখী,        নাথ! মোরে কর সুখী,

তোমার ভজন-সঙ্কীর্তনে ।

অন্তরায় নাহি যায়,        এই ত পরম ভয়,

নিবেদন করি অনুক্ষণে ॥ ৩৯ ॥

narottama baḍa duḥkhī,        nātha! more kara sukhī,

tomāra bhajana-saṅkīrtane |

antarāya nāhi yāya,        ei ta parama bhaya,

nibedana kari anukṣaṇe || 39 ||

     O Lord! I, Narottama, am very miserable; please make me happy by engaging me in your bhajana and saṅkīrtana. It is my greatest fear that these obstacles will not go away; therefore I pray to you at every moment.

Bhajana-Saṅkīrtana 

     Sudhā-Kaṇikā-Vyākhyā: Śrīla Ṭhākura Mahāśaya next prays for bhajana in the form of saṅkīrtana, congregational chanting, by saying, narottama baḍa duḥkhī, nātha! more kara sukhī, tomāra bhajana-saṅkīrtane. “O Lord Śrī Kṛṣṇa! This Narottama is a very miserable person. Please rescue him from his terrible suffering. The word nātha means ‘protector or preserver.’ Therefore, after protecting him from misery, preserve him with happiness.” If Śrī Kṛṣṇa replies, “What makes you happy; can you say?” In response, he says, tomāra bhajana-saṅkīrtane. “My only happiness lies in your bhajana and nāma-saṅkīrtana; therefore, make me happy by giving me the blessed gift of your bhajana.” Filled with extreme humility, Śrīla Ṭhākura Mahāśaya considers himself a worldly person. For the worldly people who are intoxicated by sense-enjoyment, this most helpful instruction is like an elixer for reviving the dead. Worldly people who have forgotten their true nature, infatuated by the mundane pleasures of eating, having sex and so on, think this to be the happiest of conditions. Though having obtained a human body, the receptacle for knowledge and intelligence, they themselves create the suffering they must endure in various kinds of miserable wombs and terrible hells. Śrīla Ṭhākura Mahāśaya himself has said in verse eighty-two, biṣaya garalamaya, tāte māna sukhacaya, sei sukha duḥkha kari māna. If briefly considered, everyone can easily understand that the illusion of worldly enjoyment is the cause of various kinds of indescribable miseries. How can that be called happiness? It is easily deduced that this is the source of intense misery or trouble. According to Maharṣi Gautama’s Nyāya-Darśana, the cessation of suffering is called mukti. In his doctrine, there are twenty-one kinds of duḥkha or suffering. Because the body, the six senses, the six sense-objects and the six kinds of perception are the abodes of misery, they are referred to as duḥkha. Because sukha, happiness, is also subject to being transformed into misery, that is also duḥkha, and misery itself is duḥkha. These are the twenty-one kinds of duḥkha. In this doctrine, even happiness is considered to be misery. In fact, true happiness is not something of this material world. Therefore, it has been said,

sukha nāi kabhu e saṁsāre | sukha āche māyāra opāre ||

sukha bale tumi dekha yāre | se tomāya duḥkha dibāra tare ||

āche sukhera ākāra dhare | sarbātmā gilibāra tare ||

yemana keha nāginīre | puṣpa-mālā bale pare ||

tāra biṣe saba aṅga jāre | kebā bāñcābe tāre ||

sādhu dhanvantarī dhare | akapaṭe āśraya kare ||

jhāḍāo bāhire antare | tabe ḍubibe sukha-sāyare ||

     “There is never any happiness in this material world; happiness is beyond māyā. Whatever you see as happiness in this world is meant to give you misery. It has assumed the form of happiness to devour your entire being, just as if a person mistakes a snake for a flower garland, his entire body will burn from its poison. One who wants true happiness will sincerely accept the shelter of a sādhu, who like a doctor, will purify him within and without. In such a state, he will sink into the ocean of happiness.”

     Śrīla Ṭhākura Mahāśaya says, narottama baḍa duḥkhī. Suffering exists to one degree or another in all of us, but we don’t all understand its consequence. The experience of suffering is like a touchstone for a human life. By the touch of this suffering, the iron-like citta stained by sense-enjoyment becomes radiant like gold as the desire for bhakti appears. As a person continually experiences suffering, by the mercy of the great souls, he is able to extend his hand toward Śrī Govinda’s lotus feet, which are filled with happiness. In the end, he is blessed with joyful service to those lotus feet.

     Śrīla Ṭhākura Mahāśaya is saying that true joy lies in śrī-kṛṣṇa-bhajana and saṅkīrtana. In the form, qualities and pastimes of Śrī Kṛṣṇa, who is filled with joy and rasa, are found the full manifestations of that joy and rasa. By devoting himself to śravaṇa, kīrtana and the other limbs of bhajana, the bhakta continually tastes the unabated sweetness of the rasa of Kṛṣṇa’s form, qualities, pastimes and so on. Śrīla Ṭhākura Mahāśaya has previously discussed the topic of bhajana, which should be understood as śravaṇa, kīrtana and the rest of the nine kinds of bhakti. In addition to that, he has also discussed saṅkīrtana. Though saṅkīrtana is included among the nine kinds of bhakti, he has specifically prayed for absorption in nāma-saṅkīrtana, implying its preeminence over all. We find the following in Śrī Caitanya-Caritāmṛta, Antya 4:70-71:

bhajanera madhye śreṣṭha naba-bidhā bhakti |

kṛṣṇa-prema kṛṣṇa dite dhare mahāśakti ||

tāra-madhye sarba-śreṣṭha–nāma-saṅkīrtana |

niraparādha-nāma haite haya prema-dhana ||

     “Among the different types of bhajana, the nine kinds of bhakti are the best. They bear the great power of being able to give Kṛṣṇa and love of Kṛṣṇa. Among them, nāma-saṅkīrtana is the best of all. From offenseless chanting of the Holy Names comes the treasure of prema.” When many people join in one place and loudly sing kīrtana, accompanied by śrī-khola, karatālas and so on, that is called saṅkīrtana. Good fortune comes to oneself, other people and even other mobile and immobile beings when nāma is heard. For this reason, saṅkīrtana is considered better than japa and other practices. Moreover, nāma-kīrtana accompanied by līlā-smaraṇa can also be called saṅkīrtana (samyak, or complete kīrtana). For Gauḍīya Vaiṣṇava sādhakas who perform bhajana on the path of rāga, there is a system of nāma-kīrtana combined with contemplation of līlā. By introducing his garāṇahāṭī style of music, Śrīla Narottama Ṭhākura Mahāśaya has given form to the saṅkīrtana-rasa of nāma, guṇa, līlā and so on. Therefore, the following has been written: 

saṅkīrtanānandaja-mandahāsya-dantadyuti-dyotita-diṅmukhāya | svedāśrudhārā-snapitāya tasmai namo namaḥ śrīla-narottamāya ||

     “I bow again and again to Śrīla Ṭhākura Narottama. The luster of his teeth shines through his gentle smile born of the joy of saṅkīrtana and brightens all directions, and at the time of saṅkīrtana, all his limbs are bathed with an endless stream of sweat and tears.” Through this, we get an excellent introduction to the happiness Śrīla Ṭhākura Mahāśaya derives from saṅkīrtana.

     Then Śrīla Ṭhākura Mahāśaya makes a very important statement: antarāya nāhi yāya, ei ta parama bhaya, nibedana kari anukṣaṇe. Bhakti-sādhanā has so much inconceivable power that, in the absence of aparādhas and other anarthas, it very quickly blesses the sādhaka with prema, the fruit of bhajana. According to the severity of his impediments, the sādhaka is delayed in attaining prema through his bhajana-sādhana. For those who take shelter of the lotus feet of Śrī Guru and the Vaiṣṇavas and always carefully guard against aparādhas and other obstacles to bhajana, those obstacles never materialize. Because of this, they cautiously avoid those obstacles and remain engaged in bhajana. For careful sādhakas, there can be no impediments. If, by chance, an obstacle comes to them because of some kind of asat-saṅga or bad saṁskāra, they feel very repentant and resort more seriously to the mercy of Śrī Guru and the Vaiṣṇavas and the shelter of Śrī Bhagavān’s lotus feet. In this way, they quickly cast off the impediment. The sādhaka’s sorrowful prayer at the lotus feet of Śrī Guru, the Vaiṣṇavas and Śrī Bhagavān constantly protects him from the influence of all obstacles. This sorrowful prayer causes Śrī Bhagavān’s mercy to flow toward the sādhaka, which results in the obstacle being removed. Therefore, he says, nibedana kari anukṣaṇe: “I pray to you at every moment.”

Śrī Śrī Prema-Bhakti-Candrikā 38 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

মো সম পতিত নাই,        ত্রিভুবনে দেখ চাই,

নরোত্তম-পাবন নাম ধর ।

ঘুষুক সংসারে নাম,        পতিত-পাবন শ্যাম,

নিজদাস কর গিরিধর ॥ ৩৮ ॥

mo sama patita nāi,        tribhubane dekha cāi,

narottama-pābana nāma dhara |

ghuṣuka saṁsāre nāma,        patita-pābana śyāma,

nija-dāsa kara giridhara || 38 ||

     Giridhara! You will not find anyone in the three worlds as fallen as I. Please accept the name Narottama-Pāvana, the Savior of Narottama. Let this name be proclaimed throughout the world, O Patita-Pāvana Śyāma, and make me your own servant.

Being Giridhārī’s Servant

     Sudhā-Kaṇikā-Vyākhyā: After gradually increasing, Śrīla Ṭhākura Mahāśaya’s humility has reached its zenith. Such humility is indicative of the maturity of his prema. dainyaṁ tu paramaṁ premṇaḥ paripākena janyate (Śrī Bṛhad-Bhāgavatāmṛtam 2.5.224). According to the depth one’s prema has attained in the mature state of humility, one’s eagerness to serve his beloved also increases. Therefore, with the increase of eagerness, the increase of prema is also inferred. Humility and eagerness constitute the natural dharma of prema. Humility attracts the compassion of one’s beloved, and compassion resides within humility. Therefore, the sādhaka must diligently try to maintain humility with his body, mind and words. In Śrī Bṛhad-Bhāgavatāmṛtam 2.5.223, we find the following:

yayā vācehayā dainyaṁ matyā ca sthairyam iti tat | 

taṁ yatnena bhajed vidvāṁs tad-viruddhāni varjayet || 

     “An intelligent sādhaka should carefully engage his words, actions and intellect in behavior that establishes him in humility and should abandon any contrary behavior.” Śrīla Ṭhākura Mahāśaya is the embodiment of prema; consequently, humility is his natural treasure. Therefore, with the extraordinary force of absolute humility, he says, mo sama patita nāi, tribhubane dekha cāi, narottama-pābana nāma dhara. “O Master! Śrī Kṛṣṇa! There is no one in the three worlds as fallen or lowly as I. If you consider this for a moment, you can see it is easily understood.” This is the nature of true humility. Those who are actually sinful, afflicted, lowly or fallen do not think of themselves as sinful or lowly. The world is purified by contact with the dust from the lotus feet of those who are sinless great souls. They consider themselves the most sinful, afflicted, lowly and fallen beings in the three worlds, or as burdens on the world. Therefore, this is not ordinary humility. This type of humility, which is a great quality or ornament for a bhakta, arises from bhāgavatī-bhakti, which is endowed with extraordinarily wonderful qualities. Adorned with this ornament of humility, the bhakta attracts the Lord’s mercy. Śrīla Ṭhākura Mahāśaya says, “Lord! After rescuing me, you should accept the name Narottama-Pāvana, the Savior of Narottama. Among your unlimited names, this name above all is evidence that you rescue the fallen. As this name is proclaimed throughout the universe, let hope appear in the hearts of the sinful and afflicted. ghuṣuka saṁsāre nāma, patita-pābana śyāma, nija-dāsa kara giridhara. ‘O Śyāma! This name Narottama-Pāvana is the highest embodiment of your desire to rescue the fallen. As it spreads throughout the world, let the lowly and fallen be uplifted and inspired to perform bhajana at your lotus feet. O Giridhara! O Master! Please make this humble person your servant and bless him with the gift of sevā.” Here, the import of addressing Śrī Kṛṣṇa as Giridhara is that after Kṛṣṇa thwarted the sacrifice to Indra and established śrī-govardhana-pūjā, Indra became furious. Resolving to destroy Vraja, he employed the clouds that appear at the time of universal dissolution to create a terrible rainstorm. Then, to protect the Vrajavāsīs, Śrī Kṛṣṇa held the huge Govardhana Hill in his left hand for seven days and nights, sheltering them safely from the storm. Śrīla Ṭhākura Mahāśaya is saying, “O Giridhara! Like the clouds of universal destruction, kāma and the other enemies have rained anarthas upon me and caused me to float toward the ocean of misery. Lord! Give meaning to your ‘Giridhara’ name by granting me a safe place in the shade of your umbrella-like lotus feet.”

Śrī Śrī Prema-Bhakti-Candrikā 37 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

কামে মোর হত চিত,        নাহি মানে নিজ-হিত,

মনের না ঘুচে দুর্বাসনা ।

মোরে নাথ অঙ্গীকুরু,        ওহে বাঞ্ছা-কল্পতরু,

করুণা দেখুক সর্বজনা ॥ ৩৭ ॥

kāme mora hata cita,        nāhi māne nija-hita,

manera nā ghuce durbāsanā |

more nātha aṅgīkuru,        ohe bāñchā-kalpataru,

karuṇā dekhuka sarba-janā || 37 ||

     My heart and mind have been ruined by lust. I never consider what is good or bad for me. Harmful desires never leave my mind. O Lord, you who are like a tree that grants all wishes, please accept me and show your mercy to all beings.

Desire Tree

Sudhā-Kaṇikā-Vyākhyā: Thinking that his heart and mind have been ruined by lust, and feeling overwhelmed by these extremely harmful desires, Śrīla Ṭhākura Mahāśaya says with deep humility, kāme mora hata cita, nāhi māne nija-hita, manera nā ghuce durbāsanā. The jīva’s subtle body is created to bear his inner faculties of mind, intellect, heart, ego and so on. This subtle body is the first covering of the jīva and the gross body composed of the five elements the second. Countless karma-saṁskāras remain fixed within a person’s subtle body. Though the gross body is repeatedly destroyed, the subtle body remains until one’s release from māyā. Bearing his previous karma-saṁskāras in his subtle body, the jīva enters a gross body corresponding to that karma. As long as the jīva remains under the authority of māyā, he remains bound within the same subtle body. Therefore, it is understood that the saṁskāras left by the desires and intentions of endless births remain bound in a person’s citta-koṣa, that which surrounds and serves as a vessel for the heart and mind. This citta, the inner faculty possessed of an inquisitive nature, has been called kāma-janmā, or born of desire. The meaning is that desires manifest from this citta according to one’s previous saṁskāras, and when those desires become fully developed in the mind and intellect, they create and sustain agitation in the body and senses. Therefore, he says, “My citta has been ruined by desire. The citta has vanquished and dissipated my ability to distinguish real from unreal. nāhi māne nija-hita. Having considered what is beneficial or harmful to myself, I am unable to give up the harmful and accept the beneficial.” 
     The purport is that a person’s citta, the inquisitive inner faculty, is searching for the ultimate saṁskāra of bhagavad-bhajana. If that bhajana-saṁskāra is established in one’s citta through the association of devotees, the citta abandons all wickedness, becomes righteous and attains sufficient power to distinguish the real from the unreal. On the other hand, if wicked desires are established in one’s citta through the association of non-devotees, the wicked citta, being engrossed in corrupt matters and extremely weak, falls down and loses its power to distinguish the real from the unreal. The condition of a citta devoid of knowledge of what is beneficial and what is not has been likened to death.

  Śrīla Ṭhākura Mahāśaya then says, manera nā ghuce durbāsanā: “The bad desires do not pass from my mind.” If one’s citta is corrupted, harmful desires gradually develop in his mind. The inner faculty of mind, characterized by certainty and doubt, accepts and rejects various kinds of bad desires or desires for sense enjoyment. Because of its connection to those bad desires, it becomes extremely wicked and loses the power to contemplate matters of truth or to remain focused on anything regarding reality. Psychologists have made statements about the immeasurable capabilities of a thoughtful or powerful mind. For example, in the world of natural sciences, people have now brought the power of electricity under their control and are producing many amazing results. These are actions that, for a very long time, no one was able to accomplish. Now, however, like a slave, this power of electricity is very quickly providing us with endless kinds of useful or convenient services. Compared to all the powers that man has brought under his control, whether individual or combined, his own power is without doubt greater. This is undeniable. If that were not true, he would not be able to maintain his command over them. A person’s mind is the instrument of his dominance over other powers. A human’s psychology or power of thinking is greater than all others. If, as a result of taking shelter of Śrī Bhagavān in the association of bhaktas, a human’s mind or power of thinking gets the assistance of the powerful cit-śakti (spiritual energy) or bhakti-śakti, that human soul, which is more powerful than unlimited electricity, is undoubtedly taken to the spiritual kingdom and forever blessed with the gift of experiencing bhagavat-rasa. Sunk in the mud of bad desires, a human’s most formidable mind or power of thinking is the cause of his suffering the miseries of 8,400,000 different kinds of wombs and various terrible hells such as Kumbhīpāka and so on. How can there be a greater misfortune than this for a person? manera nā ghuce durbāsanā.

  Śrīla Ṭhākura Mahāśaya then says, more nātha aṅgīkuru, ohe bāñchā-kalpataru, karuṇā dekhuka sarba-janā. “O Lord Śrī Kṛṣṇa, you who are like a tree that fulfills all desires, please accept me as an eternal servant at your lotus feet and show your compassion to everyone in the world.” Śrī Kṛṣṇa has been called a desire tree who fulfills the longings of his bhaktas. In Śrīmad-Bhāgavatam 10.38.22, Akrūra says,

na tasya kaścid dayitaḥ suhṛttamo
na cāpriyo dveṣya upekṣya eva vā |

tathāpi bhaktān bhajate yathā tathā
sura-drumo yadvad upāśrito’rtha-daḥ ||

  “Although Śrī Bhagavān neither favors, despises, befriends, hates or ignores anyone, he still gives results corresponding to the worship of his devotees, just as a desire tree gives fruit to those who have taken shelter of it.” Here, the example of the desire tree giving fruit to only those who have taken shelter of it is partial because even though the tree gives fruit to those people, it is never subservient to them. Moreover, Śrī Bhagavān shows friendship toward those who are friendly to his bhaktas and enmity toward those who are inimical. This is not possible for a desire tree. Again, the desire tree only gives the fruit wished for by those who have resorted to it; it doesn’t consider whether that fruit may be good or bad for them. But Śrī Bhagavān doesn’t give things that would be harmful, though the bhakta may want them. Instead, he gives him prema, the highest benefit or fifth goal of life. Śrīla Ṭhākura Mahāśaya is praying for the prema-sevā of Śrī Kṛṣṇa, who is like a tree that fulfills all desires. It should be understood that Śrī Kṛṣṇa’s gift of his own prema-sevā is genuine proof of his compassion. Therefore, Śrīla Ṭhākura Mahāśaya said, karuṇā dekhuka sarba-janā.