Bhāvanā-Sāra-Saṅgrahaḥ, Prātaḥ 57-58

वेणीं गुम्फति दिव्यपुष्प-निचयैः सीमन्त-सीमन्यहो

सिन्दूरं निदधाति कज्जलमयीं निर्माति रेखां दृशोः ।

दिव्यं वासयते दुकूलमसकृत्ताम्बूलमप्याशये-

दित्थम्भूतरतिः सखा तव न मां तल्पे निधत्तेऽङ्कतः ॥ ५७ ॥

veṇīṁ gumphati divya-puṣpa-nicayaiḥ sīmanta-sīmany aho

sindūraṁ nidadhāti kajjala-mayīṁ nirmāti rekhāṁ dṛśoḥ |

divyaṁ vāsayate dukūlam asakṛt tāmbūlam apy āśayed

itthambhūta-ratiḥ sakhā tava na māṁ talpe nidhatte’ṅkataḥ || 57 ||

     “Aho! Your friend strings fragrant flowers within my braid and places vermilion on the part of my hair. He then paints a thin line of collyrium around my eyes and has me don a beautiful dress. After this he repeatedly gives me tāmbūla to chew. Feeling great affection for me, he holds me on his lap rather than placing me on the bed again.” (Vṛndāvana-Mahimāmṛtam 5.99)

नित्यं मन्मुखसम्मुखं मुखविधुं धत्तेऽनिमिषेक्षणो

नित्यं मन्मुखमेव पश्यति मयैवाजस्रगोष्ठीपरः ।

आधायैव शयीत मां हृदि मयैवावर्तयेत् पार्श्वकं

सख्युस्ते सखि! सर्वनागरमणेः प्रीतिः कथं वर्ण्यताम्? ॥ ५८ ॥

nityaṁ manmukha-sammukhaṁ mukha-vidhuṁ dhatte’nimiṣekṣaṇo

nityaṁ manmukham eva paśyati mayaivājasra-goṣṭhī-paraḥ |

ādhāyaiva śayīta māṁ hṛdi mayaivāvartayet pārśvakaṁ

sakhyus te sakhi! sarva-nāgara-maṇeḥ prītiḥ kathaṁ varṇyatām? || 58 ||

     “Every day he places his moonlike face before mine and gazes at me with unblinking eyes. Every day the two of us spend endless hours engrossed in conversation. He places me in his heart and then lies beside me. O sakhī! How can I describe the love of that friend of yours, the jewel of all paramours?” (Vṛndāvana-Mahimāmṛtam 5.97)

Śrī Śrī Prema-Bhakti-Candrikā 29 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

श्रीनाथे जानकीनाथे चाभेदः परमात्मनि ।

तथापि मम सर्वस्वं रामः कमललोचनः ॥ २९ ॥

śrī-nāthe jānakī-nāthe cābhedaḥ paramātmani |

tathāpi mama sarvasvaṁ rāmaḥ kamala-locanaḥ || 29 ||

  Śrī Hanumān says, “Śrī Nārāyaṇa, the husband of Śrī Lakṣmī, and Śrī Rāmacandra, the husband of Śrī Sītā are both the same paramātmā. Therefore, there is no difference between them. Still, the lotus-eyed Śrī Rāmacandra means everything to me.”

Faith in One’s Beloved

  Sudhā-Kaṇikā-Vyākhyā: To help us understand the bhakta’s faith in his beloved, Śrīla Ṭhākura Mahāśaya has quoted a statement from the mouth of Śrī Hanumān. A bhakta’s single-minded devotion to his own cherished deity-form among Śrī Bhagavān’s various svarūpas is particularly praiseworthy because in this situation, the profound affection in the bhakta’s heart for that particular form becomes fully developed. It is not that by doing this, Śrī Bhagavān’s various other forms are disrespected or ignored. With the manifestation of a deeply affectionate feeling toward one particular form, all forms are honored because ananta-rūpe eka-rūpa nāhi kona bheda (CC. Ādi 2.100).  Among the unlimited forms of Śrī Bhagavān there is oneness and in the oneness there are unlimited forms. A thread of non-difference or unity has been kept. So when the bhakta has profound loving faith in one form, all of Śrī Bhagavān’s other forms also become completely satisfied. This has been firmly established in the story of Garuḍa and Hanumān from Śrī Bṛhad-Bhāgavatāmṛtam quoted in the commentary of the previous verse.

  Śrī Hanumān has attained single-minded devotion to Śrī Rāghavendra. In this verse he says, “There is no difference between Śrī Nārāyaṇa, the husband of Śrī Lakṣmī, and Śrī Rāghavendra, the husband of Śrī Sītā because both are in reality the same paramātmā (supreme soul). Still, Śrī Rāghavendra is my greatest treasure.” Śrī Rāghavendra has entered his heart and there remains. While lying down, dreaming, meditating, thinking, hearing or chanting, he knows no one but Śrī Rāmacandra. Śrī Hari is especially pleased with him because of this firm devotion. Such niṣṭhā is no doubt the object of high praise. In Nīlācala, Śrīmat Sanātana Gosvāmipāda told Śrīman Mahāprabhu about his younger brother Śrī Anupama’s firm devotion to Śrī Rāmacandra:

“sei anupama bhāi bālaka-kāla haite |

raghunātha-upāsanā kare dṛḍha-citte ||

rātri-dine raghunāthera nāma āra dhyāna |

rāmāyaṇa nirabadhi śune kare gāna ||

āmi āra rūpa tāṅra jyeṣṭha-sahodara |

āmā-doṅhā saṅge sei rahe nirantara ||

āmā-sabhā-saṅge kṛṣṇa-kathā bhāgabata śune |

tāṅhāra parīkṣā kaila āmi-dui-jane ||

śunaha ballabha! kṛṣṇa parama madhura |

saundarya mādhurya prema bilāsa pracura ||

kṛṣṇa-bhajana kara tumi āmā-doṅhāra saṅge |

tina bhāi ekatra rahiba kṛṣṇa-kathā raṅge ||

ei mata bāra bāra kahi dui-jana |

āmā-doṅhāra gaurabe kichu phiri gela mana ||

‘tomā-doṅhāra ājñā āmi kemane laṅghiba |

dīkṣā-mantra deha kṛṣṇa-bhajana kariba ||’

eta kahi rātri-kāle kare bicāraṇa |

kemane chāḍiba raghunāthera caraṇa ||

saba-rātri krandana kari kaila jāgaraṇa |

prātaḥ-kāle āmā-doṅhā kaila nibedana ||

raghunāthera pade muñi beciyāchoṅ māthā |

kāḍite nā pāroṅ māthā pāṅa baḍa byathā ||

kṛpā kari more ājñā deha dui-jana |

janme janme seboṅ raghunāthera caraṇa ||

raghunāthera pāda-padma chāḍana nā yāya |

chāḍibāra mana haile prāṇa phāṭi’ yāya ||

tabe āmi-doṅhe tāre āliṅgana kaila |

‘sādhu dṛḍha-bhakti tomāra’ kahi praśaṁsila ||

--------------------------------------------

gosāñi kahena–ei mata murāri gupte |

pūrbe āmi parīkṣila, tāra ei mate ||

sei bhakta dhanya ye nā chāḍe prabhura caraṇa |

sei prabhu dhanya ye nā chāḍe nija-jana ||”

  “My brother Anupama has since childhood worshiped Śrī Raghunātha (Śrī Rāma) with firm determination. Day and night he chants Raghunātha’s name and meditates upon him. He continuously hears and sings the Rāmāyaṇa. Rūpa and I are his older brothers and he always stays with us. In our company, he hears the Bhāgavatam and other kṛṣṇa-kathā. We tested him, saying, ‘Listen, dear one. Kṛṣṇa is most attractive. He is abundant in beauty, charm, love and pastimes. Perform kṛṣṇa-bhajana along with us; we three brothers shall remain together and enjoy discussing Śrī Kṛṣṇa’s pastimes.’ We spoke to him repeatedly in this way and, out of respect for us, his mind began to change somewhat. He said, ‘How shall I disobey your orders? Please give me the dīkṣā-mantras and I shall do kṛṣṇa-bhajana.’ Saying this, that night he deliberated over how he could give up the lotus feet of Śrī Raghunātha. He stayed awake all night crying and in the morning he humbly spoke to us. ‘I have sold my head at Śrī Raghunātha’s lotus feet. I am unable to snatch it away again; it would give me too much pain. You two please be merciful to me and allow me to serve Śrī Raghunātha’s lotus feet in birth after birth. I cannot abandon them; if I even think of it, it breaks my heart.’ Then we both embraced him and praised him, saying, ‘Bravo! Your devotion is firm.’ Mahāprabhu replied, ‘I also previously tested Murāri Gupta like this and his response was similar.’ That bhakta is praiseworthy who doesn’t abandon the feet of his Lord, and that Lord is praiseworthy who doesn’t abandon his own servant.” (CC. Antya 4.30-43, 45-46)
  If such niṣṭhā for a particular form of Śrī Bhagavān is born in a bhakta, a corresponding type of Śrī Bhagavān’s love and compassion gradually manifests toward the faithful bhakta. Incidentally, it should also be known that even though it is exceedingly praiseworthy if a particular kind of faith in a particular form of Śrī Bhagavān manifests in such a faithful bhakta like Śrī Hanumān, still, from the angle of tasting mādhurya, which is the primary aim of bhakti-sādhana, only the worshipers of Svayaṁ Bhagavān Śrī Vrajendranandana, the condensed form of rasa, the embodiment of sweetness, the essence of essences, get to experience mādhurya. This is impossible for the worshipers of other forms of Śrī Bhagavān. Specifically, the kaiśora (adolescent) form of Śrī Kṛṣṇa is the highest manifestation of mādhurya, and through their incomparable treasure of love in the form of mahābhāva, the girls of Vraja taste the incomparable sweetness of Śrī Kṛṣṇa. Śrī Rādhārāṇī is preeminent among all the girls of Vraja. Her eyes, ears and other senses are the enjoyers of Śrī Kṛṣṇa’s form and so on and the instruments or gateways for tasting prema. Just as Śrī Kṛṣṇa’s mādhurya is uninterrupted and boundless, Śrī Rādhā’s prema is also uninterrupted and boundless. Therefore, Śrī Rādhā alone, through her constant mādanākhya-mahābhāva, is capable of tasting Śrī Kṛṣṇa’s boundless sweetness. 

  Śrī Kṛṣṇa says, ei prema-dvāre nitya rādhikā ekali, āmāra mādhuryāmṛta āsvāde sakali (CC). “Only Śrī Rādhikā, through this gateway of prema, can always taste the nectar of my sweetness in full.” Though it is impossible for the multitude of jīvas to taste what Śrī Rādhā tastes, if some fortunate jīva is eager to serve Śrī Rādhā with devotion, by her mercy, he can also be blessed to attain that taste. At present, in this particular kali-yuga, Śrīman Mahāprabhu and his sheltered ācāryas Śrī Rūpa, Śrī Sanātana and others have introduced the worship of Śrī Śrī Rādhā-Mādhava in the mood of Śrī Rādhā’s kiṅkarī or mañjarī (maidservant). This type of worship provides the highest taste of Śrī Bhagavān’s mādhurī. This will explained in detail later on in this Prema-Bhakti-Candrikā of Śrīla Ṭhākura Mahāśaya. We took the opportunity to mention only a small amount of this subject-matter here.

Bhāvanā-Sāra-Saṅgrahaḥ, Prātaḥ 54-56

कोऽयं कृष्ण इति व्युदस्यति धृतिं यस्तन्वि कर्णं विशन्

रागान्धे! किमिदं सदैव भवती तस्योरसि क्रीडति ।

हास्यं मा कुरु मोहिते! त्वमधुना न्यस्तास्य हस्ते मया

सत्यं सत्यमसौ दृगङ्गनमगादद्यैव विद्युन्निभः ॥ ५४ ॥

ko’yaṁ kṛṣṇa iti vyudasyati dhṛtiṁ yas tanvi karṇaṁ viśan

rāgāndhe! kim idaṁ sadaiva bhavatī tasyorasi krīḍati |

hāsyaṁ mā kuru mohite! tvam adhunā nyastāsya haste mayā

satyaṁ satyam asau dṛgaṅganam agād adyaiva vidyun-nibhaḥ || 54 ||

Śrī Rādhā said, “O slender one! Who is this person ‘Kṛṣṇa’? When his name simply enters my ears, all my patience is destroyed!” 

Śyāmalā replied, “O one blinded by love! What are you saying? You always dally on his broad chest!”

Rādhā: “Please don’t make fun of me.”

Śyāmalā: “O bewildered one! I have now placed you in his hands.”

Rādhā: “No doubt; but it seems as though he has come only today like lightning in the courtyard of my eyes.” (Ujjvala-Nīlamaṇi, Sthāyībhāva-Prakaraṇam 148)

लज्जाभरक्रान्ततयातितूष्णीं स्थिता वयस्या प्रियकेलिवार्त्ताम् ।

श्रोतुं गृहीत्वा चिबुकं तदा सा ह्यत्याग्रहीदालीमथ प्रवक्तुम् ॥ ५५ ॥

lajjābhara-krāntatayātitūṣṇīṁ sthitā vayasyā priya-keli-vārttām |

śrotuṁ gṛhītvā cibukaṁ tadā sā hy atyāgrahīd ālīm atha pravaktum || 55 ||

Overcome with embarrassment, Rādhā became silent. Eager to hear more about Yugala-Kiśora’s love affair, Śyāmalā then took hold of her friend’s chin and insisted that she speak. 

प्रियसखि! मम वृत्तं पृच्छ मा भाग्यमीदृक्

क्व नु मम कथयेयं त्वय्यहं तान् विलासान् ।

धृतवति करमेव श्यामले क्वास काहं

किमिव च करकोऽसौ किं व्यधान्न स्मरामि ॥ ५६ ॥

priya-sakhi! mama vṛttaṁ pṛccha mā bhāgyam īdṛk

kva nu mama kathayeyaṁ tvayy ahaṁ tān vilāsān |

dhṛtavati karam eva śyāmale kvāsa kāhaṁ

kim iva ca karako’sau kiṁ vyadhān na smarāmi || 56 ||

Rādhā said, “Dear friend, don’t ask any more questions about my affairs. Alas, such is my fate! How can I possibly describe my pastimes to you? O Śyāmalā! I don’t remember anything about Śyāmasundara taking my hand, or where I was, or even who I was, what to speak of what his hand was like, or what he did!” (Vṛndāvana-Mahimāmṛtam 5.98)

Śrī Śrī Prema-Bhakti-Candrikā 28 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

আপন ভজন পথ,        তাতে হব অনুরত,

ইষ্টদেব-স্থানে লীলাগান ।

নৈষ্ঠিক ভজন এই,        তোমারে কহিল ভাই,

হনুমান তাহাতে প্রমাণ ॥ ২৮ ॥

āpana bhajana patha,        tāte haba anurata,

iṣṭadeba-sthāne līlā-gāna |

naiṣṭhika bhajana ei,        tomāre kahila bhāi,

hanumān tāhāte pramāṇa || 28 ||

     Become devoted or ceaselessly faithful to your own bhajana path. Sing of līlā in the place of your iṣṭadeva. Oh brother, I say to you, this is firm bhajana, of which the exemplar is Śrī Hanumān.

Naiṣṭhika-Bhajana

     Sudhā-Kaṇikā-Vyākhyā: Śrīla Ṭhākura Mahāśaya is now discussing naiṣṭhika-bhajana, firm and steady worship. In this verse, both the bhakta’s niṣṭhā (firm faith or trust) in his own bhajana and his niṣṭhā in his worshipable Śrī Bhagavān have been demonstrated. He first mentions bhajana-niṣṭhā: āpana bhajana patha, tāte haba anurata, iṣṭadeba-sthāne līlā-gāna. “Become devoted or ceaselessly faithful to your own bhajana path.” Niṣṭhā means steadiness; at the appearance of niṣṭhā, one remains constantly and steadily engaged in bhajana. As a result of continuously hearing śrī-hari-kathā from the mouths of sādhus, one’s anarthas go away and steadiness in bhajana appears. This is described in Śrīmad-Bhāgavatam 1.2.17-18:

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ |

hṛdy antaḥ-stho hy abhadrāṇi vidhunoti suhṛt satām ||

naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā |

bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī ||

     “Bhagavān Śrī Kṛṣṇa is the friend of the sādhus. Hearing or chanting about him bestows virtue. When he enters the hearts of those who hear his stories, all inauspicious things there, meaning anarthas, are destroyed. After continuously serving the devotees (or the Bhāgavatam), when one’s anarthas and so on are nearly destroyed, firm devotion to the illustrious Śrī Bhagavān then appears.” Because of the presence of these five kinds of obstacles in the anartha state––laya, vikṣepa, apratipatti, kaṣāya and rasāsvāda––niṣṭhā is not seen to appear in bhajana. The gradual increase of sleepiness at the time of kīrtana, śravaṇa and smaraṇa is called laya (mental inactivity, rest). Being concerned with news about worldly affairs while performing kīrtana and so on is called vikṣepa (distraction). The inability to perform kīrtana and so on even though laya and vikṣepa are not present is called apratipatti (lack of power). Saṁskāras or mental impressions of anger, greed, pride and so on are called kaṣāya (impurities). The lack of absorption of the mind in kīrtana and so on at the appearance of happiness related to some sense object is called rasāsvāda (perception of pleasure). The absence of these obstacles during bhajana is a symptom of the birth of niṣṭhā. At the appearance of niṣṭhā, though engaged constantly in śravaṇa, kīrtana and other forms of bhajana, the sādhaka feels no fatigue. Therefore, devotion or constant attachment to one’s own bhajana path has been called naiṣṭhika-bhajana. 

     Within naiṣṭhika-bhajana, one of the limbs is singing of līlā in the presence of one’s iṣṭadeva. Iṣṭadeva means one’s beloved arcā-vigraha (deity form) or alternatively, because Śrī Guru and other great Vaiṣṇavas are to be worshipped like Śrī Hari, they are also iṣṭadevas. Singing of one’s favorite bhagavad-līlās in their presence is an unfailing method for getting prema. Śrī Bhagavān feels great joy when he hears his own pastimes. When Śrī Kṛṣṇa heard the praise of his own qualities from the mouth of Śrī Bilvamaṅgala Ṭhākura, he was overjoyed and personally gave the name Śrī Kṛṣṇa-Karṇāmṛtam to his poem. Arranging for Śrī Gurudeva and other highly realized bhaktas to hear the singing of śrī-kṛṣṇa-līlā is also an excellent sevā. If the sādhaka gets the mercy of Śrī Guru, the Vaiṣṇavas and Śrī Bhagavān through this limb of bhajana, nothing remains unattainable for him.

     Or, iṣṭadeba-sthāne could also mean that residing in the places of Śrī Kṛṣṇa’s pastimes such as Śrī Vṛndāvana or some other holy place and singing Śrī Kṛṣṇa’s līlās is one principal limb of bhajana. Śrī Vṛndāvana Dhāma is the place of great stimulation for śrī-kṛṣṇa-līlā. Here among the speakers of hari-kathā, for example, śrī-kṛṣṇa-līlā-rasa is revealed; this is not possible elsewhere. Moreover, by singing of śrī-kṛṣṇa-līlā in Vraja Dhāma, sevā of the great souls residing there is perfectly accomplished. As a result of this, the sādhaka succeeds in obtaining an indescribable object of human pursuit. One day my most honorable Śrī Śrīla Guru Mahārāja said, “By serving the Vaiṣṇavas living in Śrī Vṛndāvana with śrī-hari-kathā, you get a treasure higher even than the attainment of Śrī Bhagavān.” It is not that just by finding Śrī Bhagavān, one has the ability to relish him; the asuras during the time of Śrī Bhagavān’s manifest līlā are evidence of that. But by hearing and chanting śrī-hari-kathā in the association of the highly advanced bhaktas living in Śrī Vṛndāvana, one gets a delightful taste of bhagavad-rasa. Śrīla Ṭhākura Mahāśaya therefore said, iṣṭadeba-sthāne līlā-gāna.

     After that, he said, naiṣṭhika bhajana ei, tomāre kahila bhāi, hanumān tāhāte pramāṇa. After discussing niṣṭhā in bhajana, he now mentions niṣṭhā in one’s cherished deity form with the example of Śrī Hanumān. Śrīmat Sanātana Gosvāmipāda has written about Śrī Hanumān’s niṣṭhā for his Lord in his commentary on Śrī Bṛhad-Bhāgavatāmṛtam 1.4.107, the purport of which goes like this: “One day, in the city of Dvārakā, as a joke to remove Śrī Garuḍa’s pride and to celebrate single-minded devotion at Śrī Bhagavān’s lotus feet, Śrī Dvārakānātha gave him an order: ‘O Garuḍa! Go to Kimpuruṣa-Varṣa, tell Hanumān I want to see him and then bring him here.’ After Śrī Garuḍa arrived in Kimpuruṣa-Varṣa, he said to Śrī Hanumān, ‘O Hanumān! Bhagavān Dvārakānātha Śrī Yādavendra has summoned you. Please go there quickly.’ Śrī Hanumān is solely devoted to Śrī Raghunātha’s lotus feet and was busily engaged in his sevā. Therefore, dismayed at the thought of having to interrupt his devotion to Śrī Raghunātha, he didn’t honor Garuḍa’s words. Because of that, Śrī Garuḍa became angry. When he was about to capture Śrī Hanumān to take him by force to Dvārakā, Śrī Hanumān instead effortlessly flung him with the tip of his tail and Garuḍa landed in faraway Dvārakā. Seeing Garuḍa bewildered, Śrī Bhagavān smiled and said, ‘O Garuḍa! Go there again and tell Hanumān that Śrī Raghunātha has called him.’ Then Śrī Kṛṣṇa became Śrī Rāmacandra and Śrī Balarāma became Lakṣmaṇa. Kṛṣṇa asked Śrī Satyabhāmā to become Sītā, but when she was unable to assume the form of Sītā, Śrī Bhagavān teased her and asked Śrī Rukmiṇī Devī to do so instead.* When Śrī Rukmiṇī Devī assumed the form of Sītā, Śrī Bhagavān, with her on his left side, sat upon the lion-throne in Dvārakā. Meanwhile, Śrī Garuḍa once again came before Śrī Hanumān and informed him of Śrī Bhagavān’s words. Though overwhelmed with joy by simply by hearing those words, Śrī Hanumān immediately took a mighty leap and landed in Dvārakā. Seeing Śrī Bhagavān in the form of his beloved Raghuvara, he propitiated him with sevā. When Śrī Bhagavān saw his devotion to his beloved Rāma, he became most delighted and gave him his desired blessing.” After that, Śrīla Ṭhākura Mahāśaya quotes one verse from the lotus mouth of Śrī Hanumān.

*Here, Śrī Satyabhāmā’s inability to assume the form of Śrī Sītā does not indicate any inferiority in her power, but rather its superiority. Rukmiṇī Devī’s bhāva is similar to that of Śrī Sītā Devī, but Satyabhāmā Devī’s bhāva is such that she has sometimes been huffy toward Śrī Kṛṣṇa, which is completely impossible for Sītā Devī.

Bhāvanā-Sāra-Saṅgrahaḥ, Prātaḥ 52-53

ततः श्रीराधिका प्राह–

मातः परं सुमुखि! यामि तदीय-पार्श्वं दूरादसौ नयनवर्त्म-निवर्तनीयः ।

अध्येतु नाम भवती तत एव तत्ते पाण्डित्यमेव मनसो रसदं मम स्यात् ॥ ५२ ॥

tataḥ śrī-rādhikā prāha–

mātaḥ paraṁ sumukhi! yāmi tadīya-pārśvaṁ

dūrād asau nayana-vartma-nivartanīyaḥ |

adhyetu nāma bhavatī tata eva tat te

pāṇḍityam eva manaso rasadaṁ mama syāt || 52 ||

     Rādhā responded, “O charming one, from now on I won’t go anywhere with him or even look at him from a distance. Perhaps you should learn from him instead. I would love it if you became a great scholar.” (Ānanda-Vṛndāvana-Campūḥ 11.226)

भ्राजन्ते वरदन्ति! मौक्तिकगणा यस्योल्लिखद्भिर्नखैः

क्षिप्ताः पुष्करमालयावृतरुचः कुञ्जेषु कुञ्जेष्वमी ।

शौटीर्याब्धिरुरोजपञ्जरतटे संवेशयन्त्या कथं

स श्रीमान् हरिणेक्षणे! हरिरभून्नेत्रेण बद्धस्त्वया? ॥ ५३ ॥

bhrājante varadanti! mauktika-gaṇā yasyollikhadbhir nakhaiḥ

kṣiptāḥ puṣkara-mālayāvṛta-rucaḥ kuñjeṣu kuñjeṣv amī |

śauṭīryābdhir uroja-pañjara-taṭe saṁveśayantyā kathaṁ

sa śrīmān hariṇekṣaṇe! harir abhūn netreṇa baddhas tvayā? || 53 ||

     Śyāmalā: “O one with perfect teeth! Broken by Kṛṣṇa’s nails, the gopīs’ beautiful pearl necklaces, their luster once covered by Kṛṣṇa’s garland of blue lotus, now glimmer as they lie scattered from bower to bower. O doe-eyed one, how have you captured that splendid ocean of manliness with only your glance and brought him to rest upon the slope of your breasts?” (Ujjvala-Nīlamaṇi, Uddīpana-Vibhāva-Prakaraṇam 20)

Śrī Śrī Prema-Bhakti-Candrikā 27 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

অসৎ-ক্রিয়া কুটিনাটী,        ছাড় অন্য পরিপাটি,

অন্য দেবে না করিহ রতি ।

আপন আপন স্থানে,        পিরীতি সভায় টানে,

ভক্তিপথে পড়য়ে বিগতি ॥ ২৭ ॥

asat-kriyā kuṭināṭī,        chāḍa anya paripāṭi,

anya debe nā kariha rati |

āpana āpana sthāne,        pirīti sabhāya ṭāne,

bhakti-pathe paḍaye bigati || 27 ||

     Give up immoral activities, deceitful behavior and other methods. Do not be attached to other gods and goddesses. Affection pulls everyone to where it is and causes them to fall from the path of bhakti.

Falling from the Path of Bhakti

     Sudhā-Kaṇikā-Vyākhyā: In this verse, Śrīla Ṭhākura Mahāśaya is mentioning some similar anarthas on the path of bhakti or bhajana that, being easily perceptible to the sādhaka’s intelligence, he has no desire for but that can still indeed block his progress. First, he says, asat-kriyā kuṭināṭī, chāḍa anya paripāṭi. The bhakti-sādhaka who desires to get prema must abandon immoral activities (asat-kriyā), deceitful behavior and any other methods. Lying, unkind behavior, animal slaughter, stealing and so on are asat-kriyā. We shall try to shed a little light on how by indulging in these immoral acts, the sādhaka causes powerful obstacles to arise in his life in the form of offenses (aparādha) that are destructive to bhakti. The primary result of bhagavad-bhakti is bhagavat-prema, love of God. This prema is produced in the bhakta’s heart when the darkness of ignorance is driven from it through the performance of śravaṇa, kīrtana and the other limbs of śuddha-bhakti. This is the conclusion of the bhakti-śāstras. Aparādhas or offenses are severe obstacles on this path of the dawning of prema. When these impediments are present, prema is not attained even if one practices the limbs of bhakti. This has been described repeatedly in the bhakti-śāstras. Therefore, among the Vaiṣṇavas, discussion of aparādhas is very important. Aparādha generally means the thirty-two offenses regarding sevā and the ten offenses regarding the holy name that are described in śāstra. Besides these, there are ordinary sinful acts prohibited by śāstra that in bhajana life ultimately become the more serious nāmāparādha or sevāparādha and are obstacles for attaining prema. For example, the following are all asat-kriyā: freely speaking lies while engaged in conversations, buying and selling, laughing and joking; taking others’ things, like books and so on, without asking, or asking for something and taking it, but then forgetting to return it; killing mosquitos, flies, bugs, rats, mice and so on without restraint; speaking harshly while dealing with the public, engaging in cruel behavior and so on. Even though these may be small sins for ordinary people, for the sādhakas they can eventually become more serious aparādhas and serve as powerful impediments to the attainment of prema. Therefore, the diligent bhakta-sādhaka must watch carefully for these things and give them up so he can progress on the path of bhajana.

     In the same way, kuṭināṭī must also be abandoned. Kuṭināṭī means deceitfulness, hypocrisy and absorption in some other matter. Outwardly showing honor and so on to the sādhus, gurus, Vaiṣṇavas and Śrī Bhagavān while having no such faith or trust in one’s heart is called deceit. Śrīmat Jīva Gosvāmipāda has written in his Bhakti-Sandarbha that the cause of such deceitfulness is a vaiṣṇava-aparādha committed in either the current or a previous lifetime. This hypocrisy is a powerful impediment to bhakti. It must be given up by taking shelter of mahat-kṛpā, the mercy of the great souls, and by honest, straightforward behavior toward the sādhus, gurus and Vaiṣṇavas. Deception, duplicity, cheating, fraud, swindling, slyness and so on are synonyms of the word deceit. If these are employed in dealings with the guru and Vaiṣṇavas, they will eventually cause a terrible aparādha. Moreover, no regret even arises in such deceitful people’s minds; they think everything is fine and feel self-satisfied. As a result of this, the means for them to expel this deceit is also blocked. Therefore, the sādhaka must always be on guard so that this kuṭināṭī doesn’t get the opportunity to enter his mind through some weak point. ‘Absorption in some other matter’ means that the sādhaka’s mind is engrossed in various worldly sense objects unrelated to Kṛṣṇa. It is impossible for a mind to engage in contemplation of Śrī Bhagavān if it is distracted by objects of sense perception. After understanding the transient, changing nature of worldly, physical things and giving up attachment to insignificant or detestable mundane sense objects, the sādhaka must endeavor to devote his mind to the rasa of Śrī Bhagavān’s names, qualities, pastimes and so on. Or it could also mean that the sādhaka must abandon kuṭināṭī or deceit in the form of immoral actions.

     Similarly, the sādhaka must also give up other methods or systems. It is absolutely necessary that the sādhaka abandons any methods for seeking bodily happiness and focuses exclusively on the method of śrī-kṛṣṇa-bhajana. The reason is that if one remains absorbed in the happiness of the body and things related to it, one’s absorption in bhajana will gradually decrease. The sādhaka should accept only as much food, clothing and so on as is helpful to his bhajana-sādhana. If he takes more than that, he will gradually become attached or absorbed in those things and his bhajana will diminish. If he accepts comparatively less, his body and mind may wither and cause a disturbance to his bhajana. In a statement from the Nāradīya-Pañcarātra contained in the Bhakti-Rasāmṛta-Sindhu, we see the following: yāvatā syāt svanirvāhaḥ svīkuryāt tāvad arthavit, ādhikye nyūnatāyāṁ ca cyavate paramārthataḥ. “One who understands the means by which his own bhakti or bhajana is supported should accept only that which is necessary to maintain the body and things related to it. If one accepts more or less than that, he will deviate from the supreme goal.” Oftentimes we imagine that there is some lack regarding the body and things related to it. We say, “Without this, I can’t carry on; without that, I won’t have enough; if things aren’t like this, I can’t succeed.” We repeat maxims of śaraṇāgati like ānukūlyasya saṅkalpa (resolving to do that which is favorable), and under the pretext of maintaining our bodies for doing bhajana, we try to gather more than necessary of the articles, substances and so on used in various methods for producing happiness and comfort for our bodies and things related. In fact, when one becomes foolishly absorbed in such systems or arrangements related to the body, his bhajana decreases, and instead of progressing on the path of bhakti, his forward movement is blocked.

      Ṭhākura Mahāśaya then says, anya debe nā kariha rati. “Do not become attached to devatās such as Brahmā, Rudra and so on, thinking them to be separate Supreme Lords.” Some people perform Śrī Kṛṣṇa worship but remain attached to other gods and goddesses. Some, though having taken shelter of Śrī Kṛṣṇa’s lotus feet, are unable to give up the worship of other devas and devīs as their family deities. Others, after hearing discussions about ananya-bhakti from the mouths of sādhus, or having personally read about it in books, think that worshipping other devas and devīs with articles that have been offered to Śrī Kṛṣṇa is faultless and not harmful to exclusive bhakti. Moreover, because of their affection for other devatās, some also eventually take shelter of śrī-kṛṣṇa-bhajana. ye’py anya-devatā-bhaktā yajante śraddhayānvitāḥ, te’pi mām eva kaunteya yajanty avidhi-pūrvakam (Gītā 9.23). “O Kaunteya! Those who are devoted to other devatās and worship them with faith also worship me, but that is avidhi-pūrvaka or not according to rule, meaning it contains no system for attaining liberation from saṁsāra or attaining Śrī Bhagavān.” After hearing such discussions of the Lord’s teachings in the Gītā, they worship the devas and devīs and pray to them for kṛṣṇa-bhakti, which is vidhi-pūrvaka, according to rule. Like this, even people who perform śrī-kṛṣṇa-bhajana remain attached in various ways to other gods and goddesses. Śrīla Ṭhākura Mahāśaya is aiming at those mentioned in this verse who are attached to other devatās when he says, āpana āpana sthāne, pirīti sabhāya ṭāne, bhakti-pathe paḍaye bigati. Regardless of the above-mentioned moods, the sādhaka who has taken shelter of Śrī Kṛṣṇa’s lotus feet should not be attached to other devatās because the nature of prīti (love, attachment, fondness) is that it attracts one to where it is. If one has placed his affection in some other devatā, that affection pulls the mind and heart toward that particular deity. Because of this, the sādhaka falls from the path of bhakti, meaning that because this state of mind is harmful to exclusive bhakti, it blocks one’s path of progress in bhajana-sādhana. The affection of one’s heart must be offered completely at Śrī Kṛṣṇa’s lotus feet. By doing this, one’s affection is no longer divided. If some worshipper of Śrī Kṛṣṇa retains affection for another god or goddess, he should still worship Śrī Kṛṣṇa in a singleminded way. As a result of his worship of Śrī Kṛṣṇa, those gods and goddesses will be pleased, whereas by worshipping them separately, they will never receive such pleasure. This has been discussed previously.

Bhāvanā-Sāra-Saṅgrahaḥ, Prātaḥ 50-51

व्यापारो मनसश्च यत्र न गतः सम्भावनाभावतो

यत् स्वप्नः किमथेन्द्रजालमथवा भ्रान्तिः सुदीर्घैव मे ।

तत् किं ह्लादि किमार्तिदं किमुभयं किंवा न तन्नापि त-

च्चेतोविद्रुति-कारकं च मनसो मूर्छाकरं चाभवत् ॥ ५० ॥

vyāpāro manasaś ca yatra na gataḥ sambhāvanābhāvato

yat svapnaḥ kim athendra-jālam athavā bhrāntiḥ sudīrghaiva me |

tat kiṁ hlādi kim ārtidaṁ kim ubhayaṁ kiṁvā na tan nāpi tac-

ceto-vidruti-kārakaṁ ca manaso mūrchā-karaṁ cābhavat || 50 ||

     “Where the mind has never gone, there is a lack of clear perception. Whether it was a dream, a magic spell, or my long-continuing delusion, or whether it caused me joy or pain, or both, or neither, I cannot say. But I do feel that that which caused my heart to melt and that which caused my mind to swoon are one and the same.” (Ānanda-Vṛndāvana-Campūḥ 11.222)

अथ श्यामाह–

केलीकलाध्ययन-कौशलमेकदैव

न स्यादतः किमपि नो भवती विवेद ।

भूयस्ततः सखि! विलासगुरोः सकाशाद्

यत्नादधीष्व यदि विज्ञतमासि भूष्णुः ॥ ५१ ॥

atha śyāmāha–

kelī-kalādhyayana-kauśalam ekadaiva

na syād ataḥ kim api no bhavatī viveda |

bhūyas tataḥ sakhi! vilāsa-guroḥ sakāśād

yatnād adhīṣva yadi vijñatamāsi bhūṣṇuḥ || 51 ||

  Hearing this, Śyāmalā replied, “You can’t be an expert in the amorous arts while you’re still a mere student. Therefore, you don’t know very much yet. Friend, if you really want to be a wise person, you should once again approach your vilāsa-guru and try to learn more.” (Ānanda-Vṛndāvana-Campūḥ 11.224)

Śrī Śrī Prema-Bhakti-Candrikā 26 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

না করিহ অসৎ চেষ্টা,        লাভ পূজা প্রতিষ্ঠা,

সদা চিন্ত গোবিন্দচরণ ।

সকল বিপত্তি যায়,        মহানন্দ সুখ পায়,

প্রেমভক্তি পরম কারণ ॥ ২৬ ॥

nā kariha asat ceṣṭā,        lābha pūjā pratiṣṭhā,

sadā cinta gobinda-caraṇa |

sakala bipatti yāya,        mahānanda sukha pāya,

prema-bhakti parama kāraṇa || 26 ||

     Do not engage in mundane endeavors or try to attain profit, adoration and distinction. Always contemplate Śrī Govinda’s lotus feet. All your troubles will go away and you will receive great joy and pleasure. This is the best way to attain prema-bhakti.

Giving up Mundane Endeavors and the Desire for Fame

     Sudhā-Kaṇikā-Vyākhyā: In this verse, Śrīla Ṭhākura Mahāśaya discusses some obstacles to bhajana in the form of mundane endeavors and the desire for profit, adoration and distinction, and then he establishes the remedy. nā kariha asat ceṣṭā, lābha pūjā pratiṣṭhā. Asac-ceṣṭā means all endeavors that produce results that are not eternal, are transitory or that perish in a moment. All such endeavors are called asac-ceṣṭā. The meaning is that other than actions related to Śrī Kṛṣṇa, his bhakta and bhakti, all activities concerning the destructible material body and things connected to it are asac-ceṣṭā. The bhakta who desires his highest welfare must give up all such unholy acts and constantly engage his body, mind and senses in transcendental activities, or sac-ceṣṭā, related to Śrī Bhagavān, Śrī Guru, the Vaiṣṇavas and bhakti. A question may be asked here. All the gṛhastha-bhaktas who have taken to the path of bhajana by accepting the shelter of the lotus feet of a true guru generate their livelihoods by doing business, working at jobs, farming the land and so on. Are all those activities asac-ceṣṭā? The answer is no, they are all sac-ceṣṭā or holy because the bhaktas who have taken shelter at Śrī Kṛṣṇa’s lotus feet belong to Śrī Kṛṣṇa’s world. Their houses, wives, friends and relatives, wealth and property have all been offered at Śrī Kṛṣṇa’s lotus feet. Their homes, work and so on are all dedicated to Śrī Kṛṣṇa’s sevā, not for independently maintaining themselves. Therefore, these things are included in the process of bhajana. Actually, all of the sheltered bhakta’s endeavors are dedicated to Śrī Kṛṣṇa and everything is offered for Śrī Kṛṣṇa’s happiness. Even working to earn one’s living and so on can help one to realize prema. Śrī Kṛṣṇa personally said to Uddhava, mad-arthe dharma-kāmārthān ācaran mad-apāśrayaḥ, labhate niścalāṁ bhaktiṁ mayy uddhava sanātane (Bhāg. 11.11.24). “O Uddhava! The bhakta who takes shelter of me and engages in activities of righteousness, economic growth and sense enjoyment for my satisfaction attains unwavering devotion to me, the eternal person.” By these words from the Lord’s lotus mouth, it is clearly understood that if the bhakta dedicates his householder duties, wealth or wealth-producing worldly activities, desires, longings, intentions and so on to Śrī Kṛṣṇa, these actions produce prema. But the sādhaka must be vigilant so that “Theft does not exist in the temple of love.” It is not that one says everything belongs to Śrī Kṛṣṇa and then engages in business for his own happiness. If one performs work for his own happiness, his worldly property and riches become the cause of material bondage. For this reason, we have been directed by the śāstras and the words of the mahājanas to abandon such improper actions.

     Like asac-ceṣṭā, the bhakta must renounce profit, adoration and distinction, which are powerful impediments to bhakti. These anarthas are called bhaktyuttha-anarthas, or arisen from the practice of bhakti, because they make themselves known to the bhakta according to the level of his bhajana. Like thieves, they carry the bhakta’s bhajana boat to Rasātala, the lowest of the seven underworlds. Śrīmad Raghunātha Dāsa Gosvāmipāda has called the hope for pratiṣṭhā or distinction a shameless outcaste woman. pratiṣṭhāśā dhṛṣṭā śvapaca-ramaṇī me hṛdi naṭet, kathaṁ sādhu-premā spṛśati śucir etan nanu manaḥ (Manaḥ-Śikṣā 7). “O mind! The desire for fame dances like a shameless outcaste woman in my heart. How can pure love touch such a heart?” Dhṛṣṭā means shameless. This immodesty does not want to leave the heart of the sādhaka for any reason. At the end of Śrī Hari-Bhakti-Vilāsa, the following is written: sarva-tyāge’py aheyāyāḥ sarvānartha-bhuvaś ca ye, kuryuḥ pratiṣṭhā-viṣṭhāyāḥ yatnam asparśane varam (20.370). “Even those who are capable of renouncing everything are not able to give up the root of all anarthas, the desire for fame and distinction. The sādhaka must make a special effort to avoid touching this excrement.” In Śrī Caitanya-Caritāmṛta, profit, adoration and distinction have been called sub-branches of the creeper of devotion. When sprinkled with the water of hearing, chanting and so on, they begin to grow and eventually obstruct the growth of the main creeper of devotion. seka-jala pāñā upaśākhā bāḍi’ yāya, stabdha hañā mūla-śākhā bāḍite nā pāya. prathamei upaśākhāra kariye chedana, tabe mula-śākhā bāḍi’ yāya bṛndābana (CC. Mad. 19.160-161). If the sādhaka is unable to taste the nectar of Śrī Hari’s names, qualities, pastimes and so on, this hope for profit, adoration and distinction expands its influence in his heart. Those sādhakas whose only goal is to please Śrī Bhagavān are desireless, pure-hearted and devoted to bhajana. They are satisfied with whatever they have and are adorned with the qualities of humility, modesty and so on. They easily cast all harmful anarthas far away.

     Then Ṭhākura Mahāśaya said, sadā cinta gobinda-caraṇa. After giving up all the harmful impediments to bhajana, the sādhaka who desires the highest blessing always thinks of Śrī Govinda’s lotus feet. The word caraṇa has been written here with great devotion. In fact, the remembrance of Śrī Kṛṣṇa’s wonderfully sweet names, form, qualities, pastimes and so on has been described. Just as the attention of one contemplating the sense objects is absorbed at every moment in those sense objects, in the same way, by remembering Śrī Govinda, the attention of the meditator becomes absorbed in Śrī Govinda. viṣayān dhyāyataś cittaṁ viṣayeṣu viṣajjate, mām anusmarataś cittaṁ mayy eva pravilīyate (Bhāg. 11.14.27). viṣaya-dhyānāsaktaṁ cittaṁ yathā viṣaya-mādhurya-nimagnaṁ dṛṣṭaṁ tathaiva madīya-dhyānāsaktaṁ man-mādhurya-mātra-nimagnaṁ syāt (Sārārtha-Darśinī Ṭīkā). “When someone’s mind is attached to contemplating the sense objects, it becomes submerged in the sweetness of those objects and is unable to think of Śrī Bhagavān. In the same way, the mind that becomes attached to meditating on me is submerged in my sweetness and has no inclination for thinking or knowing about anything else.”

     After that he said, sakala bipatti yāya, mahānanda sukha pāya, prema-bhakti parama kāraṇa. The meaning is that if the sādhaka gives up all mundane endeavors along with the desire for profit, adoration and distinction and meditates constantly on Śrī Govinda’s lotus feet, then all his troubles are driven away and he receives mahānanda, or the treasure of extreme joy. It should be understood that this is also the best means to attain prema-bhakti. It could also mean that prema-bhakti is the best means or principal cause of attaining Śrī Kṛṣṇa, and that prema-bhakti itself is attained by the aforementioned process. Therefore, every sādhaka who desires to attain prema must make a serious effort to give up mundane activities and the desire for profit, adoration and distinction and to meditate constantly on Śrī Govinda’s lotus feet. At the end of Śrīmad-Bhāgavatam, Śrī Sūta Muni described the fruit of contemplating Śrī Bhagavān’s lotus feet to the ṛṣis headed by Śaunaka: avismṛtiḥ kṛṣṇa-padāravindayoḥ kṣiṇoty abhadrāṇi ca śaṁ tanoti, sattvasya śuddhiṁ paramātma-bhaktiṁ jñānaṁ ca vijñāna-virāga-yuktam (Bhāg. 12.12.55). “Constant remembrance of Śrī Kṛṣṇa’s lotus feet destroys all inauspiciousness, expands the ultimate good, purifies the mind and heart, causes the appearance of bhakti at Śrī Bhagavān’s feet and bestows realization, detachment and knowledge.”

Bhāvanā-Sāra-Saṅgrahaḥ, Prātaḥ 48-49

इति सप्रणयवाचा सादरं पृच्छ्यमाना पटवृत-मुखचन्द्रा स्वच्छचित्ता बतासौ ।

मुदमथ जनयन्ती पार्श्वगानां सखीनामवनि-निहित-दृष्टिं सस्मितः प्रत्युवाच ॥ ४८ ॥

iti sapraṇaya-vācā sādaraṁ pṛcchyamānā

paṭa-vṛta-mukhacandrā svaccha-cittā batāsau |

mudam atha janayantī pārśvagānāṁ sakhīnām

avani-nihita-dṛṣṭiṁ sasmitaḥ pratyuvāca || 48 ||

     Being questioned by Śyāmalā in this respectful and affectionate way, pure-hearted Rādhā covered her moonlike face with her dress and looked toward the floor. Surrounded by her joyful sakhīs, she smiled sweetly and began to speak.

क्वाहं स्थिता क्व चलिता क्व च वा स पन्था नीतास्मि केन नलिनाक्षि तदीय पार्श्वम् ।

किंवा बभूव मयि तत्र समेतवत्यां जानाम्यहं यदि तदा भवती न वेत्ति ॥ ४९ ॥

kvāhaṁ sthitā kva calitā kva ca vā sa panthā

nītāsmi kena nalinākṣi tadīya pārśvam |

kiṁvā babhūva mayi tatra sametavatyāṁ

jānāmy ahaṁ yadi tadā bhavatī na vetti || 49 ||

     “O lotus-eyed one! If I know where I was, where I went, on what path I walked with him, or how I arrived in such and such a place, how is it that you don’t know?”* (Ānanda-Vṛndāvana-Campūḥ 11.221)

*(“After all, I never do anything without consulting you.”) 

Śrī Śrī Prema-Bhakti-Candrikā 25 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

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.