Govinda Lilamrta chapter 4

[Paramananda das]

 

pranams to the readers of Govinda Lilamrta all glories to Sri Guru and Gauranga All glories to Srila Prabhupada Since many years the Bhajan Rahasya has been printed in ISKCON and distributed it is one of the many important books of Srila Bhaktivinoda Thakura only those who are meant to be born again in this material world do not read all the books of Srila Bhaktivinoda Thakura .Srila Prabhupada instructed devotees to first read his books and then one can also read the books of Srila Bhaktivinoda Thakura . Srila Narayana Maharaja would often lecture on Bhajan Rahasya he wanted devotees to get some adhikara for also reading books like Govinda Lilamrta ,of course we should not avoid the 6 sandarbhas but after having read Priti sandarbha it is a natural continuation to study book like Govinda Lilamrta.Lord Caitanya was personally constantly engaged in Krsna lila smarana especially the pastimes related to Radha Krsna in Vrindavana. So how to carefully approach these? This is why Srila Bhaktivinoda Thakura wrote books like Bhajan Rahasya ,Kalyana Kalpa Taru , Gita Mala ,Caitanay Siksamrta , Harinama Cintamani sadly no devotional academy has been established to also study the books of the 6 Goswamis and Srila Bhaktivinoda Thakura,At least while preaching and distributing Srila Prabhupadas books ,I took the time to read so many of these books and comprehend to the degree I was abel too .In Bhajan Rahasya Srila Bhaktivinoda Thakura takes us from sraddha to Prema and explains each vers of Siksastakam and he also takes the reader in summary through the Govinda Lilamrta . These things where not systematically taught   in ISKCON yet .It may not even happen anytime soon. But I am conveying the message of our Guru Parampara as it is so I hope even one person takes these things to heart .Because they are so helpful for our bhakti  Bhajan Rahasya : Chapter 2: Dvitiya-yama Sadhana - Bhajana in the Morning 
Sadhu-Sanga, Anartha-Nivrtti (Removal of Anarthas in Association of Devotees)

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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 Siksastaka (2):

namnam akari bahudha nija-sarva-saktis 
tatrarpita niyamitah smarane na kalah 
etadrsi tava krpa bhagavan mamapi 
durdaivam idrsam ihajani nanuragah (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 Krsna 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 Namastaka (5):

aghadamana-yasodanandanau nandasunoh 
kamalanayana gopicandra vrndavanendrah 
pranata-karuna-krsnav ity aneka-svarupe 
tvayi mama ratir-uccair-vardhatam namadheya (2)

O killer of the demon Agha! O son of Yasoda! O son of Nanda! O lotus-eyed one! O moon of the gopis! O lord of Vrndavana! O merciful to the submissive! O Krsna! You have mercifully manifested in various forms. May my attachment for You be greatly increased.

Krsna has invested full potencies in His holy names. According to Skanda Purana:

dana-vrata-tapas-tirtha-yatradinam ca yah sthitah 
saktayo devamahatam sarva-papa-harah subhah 
rajasuyasvamedhanam jnanasyadhyatma-vastunah 
akrsya harina sarvah sthapitah svesu namasu (3)

Whatever potency to award auspiciousness and destroy sin may be found in the performance of charity, penances, austerities, visiting holy tirthas, worshiping demigods, performing Rajasuya or Asvamedha sacrifices, or the attainment of knowledge related to the soul, that potency has been invested in the holy name of Sri Hari.

The Vaisvanara Samhita confirms that there are no hard and fast rules regarding time or purity while chanting the holy names:

na desa-kala-niyamo na saucasauca-nirnayah 
param sankirtanad eva rama rameti mucyate (4)

There is no restriction regarding place or time, nor is there consideration of purity or impurity; simply by the performance of sankirtana chanting Rama Rama, or the Hare Krsna mantra one can achieve the highest liberation.

The symptoms of misfortune are described in the Srimad Bhagavatam (3.9.7) as follows:

daivena te hata-dhiyo bhavatah prasangat 
sarvasubhopasamanad vimukhendriya ye 
kurvanti kama-sukha-lesa-lavaya dina 
lobhabhibhuta-manaso 'kusalani sasvat (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 Srimad Bhagavatam (1.7.4-6) further says:

bhakti-yogena manasi samyak pranihite 'male 
apasyat purusam purnam mayam ca tad-apasrayam 
yaya sammohito jiva atmanam tri-gunatmakam 
paro 'pi manute 'nartham tat-krtam cabhipadyate 
anarthopasamam saksad bhakti-yogam adhoksaje (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. Krsna, the potency of Krsna, and the living entity, together constitute the Absolute Truth. Illusioned by maya, 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 krsna-prema. This truth has been realized by Vyasadeva by his full absorption in the Lord's name etc. He thereafter revealed the process of bhakti-yoga in the Srimad Bhagavatam.

In the …mnaya-sutra, four types of misfortune or anarthas are described:

mayamugdhasya jivasya jneyo 'narthas catur vidhah 
hrddaurbbalyam caparadho 'sat-trsna tattva-vibhramah (7)

The living entity attracted by maya is attributed with four types of anarthas: hrdaya-daurbalya (weakness of the heart), aparadha (all kinds of offenses), asat-trsna (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  sadhya-sadhana-tattvayoh 
virodhi-visaye caiva tattva-bhramas catur-vidhah (8)

Sva-tattva bhrama (illusion about one's own identity), paratattva-bhrama (illusion about the Supreme Personality of Godhead), sadhya-sadhana-bhrama (illusion about the processes of sadhana and prema-bhakti), and virodhi-visaya-bhrama (illusion regarding subjects unfavorable to Krsna consciousness) are the four kinds of illusion found in conditioned souls.

Material desires are of four types:

aihikesvaisana para- trikesu caisana 'subha 
bhuti-vancha mumuksa ca hy asat-trsnas catur-vidhah (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:

krsna-nama-svarupesu  tadiya-cit-kanesu ca 
jneya budha-ganair nityam aparadhas catur-vidhah (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:

tucchasaktih kutinati mat saryam sva-pratisthata 
hrd-daurbalyam budhaih sasvaj jneyam kila catur-vidham (11)

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

These anarthas give birth to six enemies kama, krodha, lobha, moha, mada, and matsarya that is, lust, anger, greed, illusion, pride, and envy. These anarthas also beget six waves soka, moha, ksut, pipasa, jara, and mrtyu 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 nama-sankirtana. As stated in the Srimad Bhagavatam (1.1.14):

apannah samsrtim ghoram yan-nama vivaso grnan 
tatah sadyo vimucyeta yad bibheti svayam 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 Krsna, which is feared by fear personified.

The Srimad Bhagavatam (11.2.37) further states:

bhayam dvitiyabhinivesatah syad isad apetasya viparyayo 'smrtih 
tan-mayayato budha abhajet tam bhaktyaikayesam guru-devatatma (13)

When the living entity is attracted by the material energy, which is separate from Krsna, 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 Krsna, he becomes Krsna's competitor. This is called viparyayah asmrtih.

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 Krsna'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 Krsna.

The characteristics of bhakti-yoga are described in the Srimad Bhagavatam (1.2.12 and 1.2.7) as follows:

tac chraddadhana munayo  jnana-vairagya-yuktaya 
pasyanty atmani catmanam bhaktya sruta-grhitaya 
vasudeve bhagavati bhakti-yogah prayojitah 
janayaty asu vairagyam jnanam 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 Vedanta-sruti. By rendering devotional service unto the Personality of Godhead, Sri Krsna, 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 Srimad Bhagavatam (2.9.36):

etavad eva jijnasyam tattva-jijnasunatmanah 
anvaya-vyatirekabhyam yat syat sarvatra sarvada (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 Upadesamrta. The six urges which are unfavorable in bhakti are listed in the first verse:

vaco vegam manasah krodha-vegam jihva-vegam udaropastha-vegam 
etan vegan yo visaheta dhirah sarvam apimam prthivim sa sisyat (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 Radha-Krsna in a secluded place.

The six obstacles to advancement in bhakti are given in the second verse:

atyaharah prayasas ca prajalpo niyamagrahah 
jana-sangas ca laulyam ca sadbhir bhaktir vinasyati (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 Krsna consciousness, and (6) being greedy for mundane achievements.

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

dadati pratigrhnati guhyam akhyati prcchati 
bhunkte bhojayate caiva sad-vidham priti-laksanam (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 Mahaprabhu has prohibited one from even seeing a materialistic sense enjoyer or a woman with the mood of enjoyment in the following words from Sri Caitanya-candrodaya-nataka:

niskincanasya bhagavad-bhajanonmukhasya 
param param jigamisor bhava-sagarasya 
sandarsanam visayinam atha yositam ca 
ha hanta hanta visa-bhaksanato 'py asadhu (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 Vaisnava according to material conceptions. In the Upadesamrta (6) it is said:

drstaih svabhava-janitair vapusas ca dosair 
na prakrtatvam iha bhakta-janasya pasyet 
gangambhasam na khalu budbuda-phena-pankair 
brahma-dravatvam apagacchati nira-dharmaih (20)

Being situated in his original Krsna 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 Manah-siksa (7), one should give up one's mischievous mentality in the form of desire for fame and deceitful fault-finding:

pratisthasa dhrsta svapacaramani me hrdi natet 
katham sadhu-prema sprsati sucir-etan-nanu manah 
sada tvam sevasva prabhu-dayita-samanta-matulam 
yatha tam niskasya tvaritam iha tam vesayati sah (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 Krsna ever find a place in my heart? Just serve the devotees of Krsna, who are His dear unparalleled commanders, so they can drive out this prostitute and enthrone pure love within my heart.

The Manah-siksa (6) further says:

areh cetah prodyat kapata kutinati bhara-khara- 
ksaran-mutre snatva dahasi katham atmanam api mam 
sada tvam gandharva giridhara-pada-prema-vilasat 
sudhambhodhau snatva svam api nitarat manca 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 of Sri Sri Gandarvika 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 Purana, Svarga-khanda:

satam ninda namnah paramam aparadham vitanute 
yatah khyatim yatam katham u sahate tad-vigarham

To blaspheme the great saintly persons who are engaged in preaching the glories of the Hare Krsna maha-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 Krsna maha-mantra. If one does so, he is an offender. The Nama-prabhu, who is identical with Krsna, will never tolerate such blasphemous activities, even from one who passes as a great devotee.

The second namaparadha is described as follows:

sivasya sri-visnor ya iha guna-namadi-sakalam 
dhiya bhinnam pasyet sa khalu hari-namahita-karah

In this material world, the holy name of Visnu is all-auspicious. Visnu'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 Siva to be as good as the name of Lord Visnu or, in other words, to think Lord Siva and the other demigods to be other forms of God and therefore equal to Visnu is also blasphemous. This is the second offense at the lotus feet of the Lord.

guror avajna sruti-sastra-nindanam tathartha-vadah hari-namni 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 Puranas. The fifth offense is to consider the glories of the holy name to be exaggerations. Similarly, the sixth offense is to considerthe holy name of the Lord to be imaginary.

The seventh offense is described as follows:

namno balad yasya hi papa-buddhir na vidyate tasya yamair hi suddhih

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

The eighth offense is stated thus:

dharma-vrata-tyaga-hutadi-sarva- subha-kriya-samyam api pramadah.

It is offensive to consider chanting the Hare Krsna 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 Krsna maha-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:

asraddadhane vimukhe 'py asrnvati yas copadesah siva-namaparadhah

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 Krsna 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:

srute 'pi nama-mahatmye yah priti-rahito narah 
aham-mamadi-paramo namni so 'py aparadha-krt (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 (aham mameti), and does not show respect and love for the chanting of the Hare Krsna maha-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-rasamrta-sindhu it is stated:

prapancikataya buddhya  hari-sambandhi-vastunah 
mumuksubhih parityago vairagyam 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 Srimad Bhagavatam (11.5.41) it is said:

devarsi-bhutapta-nrnam pit½nam na kinkaro nayam rni ca rajan 
sarvatmana yah saranam saranyam gato mukundam parihrtya 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 Purana, one should give up niyamagrahah and yet follow the essence of niyama.

smartavyah satatam visnur vismartavyo na jatucit 
sarve vidhi-nisedhah syur etayor eva kinkarah (26)

Visnu, or Krsna, should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the sastras should be servants to these two principles.

One should refrain from atonement in relation to karma and jnana. The Padma Purana gives the following statement:

harer apy aparadhan yah kuryad dvi-pada-pam salah 
namasrayah kadacit syat taraty eva sa namatah 
namno 'pi sarva-suhrdo hy aparadhat pataty adhah 
namaparadha-yuktanam namany eva haranty-agham 
avisranta prayuktani tany evarthakarani ca (27)

The lowest of human beings who commit offenses at the lotus feet of Sri 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 Krsna and oneself. One first attains knowledge of Krsna's form, then attributes, and then pastimes as stated in  Catuh-sloki Bhagavatam  begining with (2.9.33):

aham evasam evagre nanyad yat sad-asat param 
pascad aham yad etac ca yo 'vasisyeta so 'smy aham (28)

Brahma, 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, Sri Krsna, is eternal and ever-existing. All other manifestations, spiritual and material, are the result of His various potencies. Lord Krsna, who is like the transcendental sun, remains as the eternal truth after the universal destruction. This is the basis of the philosophy of acintya bhedabheda tattva.

Knowledge of the form of maya-sakti and jiva-sakti is found in the Srimad Bhagavatam (2.9.34):

rte 'rtham yat pratiyeta na pratiyeta catmani 
tad vidyad atmano mayam yathabhaso yatha tamah (29)

O Brahma, 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 Krsna known as maya-sakti is simultaneously one with and different from Krsna. Maya-sakti arises from, but is different from, the internal energy (cit-sakti). Maya-sakti, 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 Krsna, still, Krsna in His eternal form exists separately. The Srimad Bhagavatam (2.9.35) states:

yatha mahanti bhutani bhutesuccavacesv anu 
pravistany apravistani tatha tesu na tesv aham (30)

O Brahma, 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 Krsna's name is given in the Bhakti-rasamrta-sindhu:

nama cintamanih krsnas caitanya-rasa-vigrahah 
purnah suddho nitya-mukto 'bhinnatvan nama-naminoh (31)

The holy name of Krsna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krsna Himself, the reservoir of all pleasure. Krsna'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 Krsna Himself. Since Krsna's name is not contaminated by the material qualities, and there is no question of its being involved with maya, Krsna's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krsna and Krsna Himself are identical.

The Bhakti-rasamrta-sindhu further says:

atah sri-krsna-namadi na bhaved grahyam indriyaih 
sevonmukhe hi jihvadau svayam eva sphuraty adah (32)

Because Krsna's form, qualities pastimes, etc. are all on the absolute platform, material senses cannot therefore appreciate them. When a conditioned soul is awakened to Krsna 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 Krsna really is.

According to the Srimad Bhagavatam (11.21.2), one should practice chanting the holy name according to his qualification.

sve sve 'dhikare ya nistha sa gunah parikirtitah 
viparyayas tu dosah syad ubhayor esa niscayah (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 Srimad Bhagavatam (11.20.27/8):

jata-sraddho mat-kathasu nirvinnah sarva-karmasu 
veda duhkhatmakan kaman parityage 'py anisvarah 
tato bhajeta mam pritah sraddhalur drdha-niscayah 
jusamanas ca tan kaman duhkhodarkams 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 Upadesamrta (3):

utsahan niscayad dhairyat tat-tat-karma-pravartanat 
sanga-tyagat sato vrtteh sadbhir bhaktih 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 sravanam kirtanam visnoh smaranam hearing, chanting, and remembering Krsna), (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous acaryas. 
These six principles undoubtedly assure the complete success of pure devotional service.

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

satam prasangan mama virya-samvido bhavanti hrt-karna-rasayanah kathah 
taj-josanad asv apavarga-vartmani sraddha ratir bhaktir anukramisyati (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 sraddha (attachment), rati (bhava), and bhakti (prema-bhakti).

How to associate with devotees is mentioned in the Upadesamrta (5):

krsneti yasya giri tam manasadriyeta 
diksasti cet pranatibhis ca bhajantam isam 
susrusaya bhajana-vijnam ananyam anya- 
nindadi-sunya-hrdam ipsita-sanga-labdhya (37)

One should mentally honor the devotee who chants the holy name of Lord Krsna, one should offer humble obeisances to the devotee who has undergone spiritual initiation (diksa) 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 Krsna.

One should pass his life in the mood of yukta-vairagya and chant the holy name. As stated in Bhakti-rasamrta-sindhu:

anasaktasya visayan yatharham upayunjatah 
nirbandhah krsna-sambandhe yuktam vairagyam ucyate (38)

When one is not attached to anything, but at the same time accepts everything in relation to Krsna, one is rightly situated above possessiveness.

The Srimad Bhagavatam (7.11.32) further says:

vrttya sva-bhava-krtaya vartamanah sva-karma-krt 
hitva sva-bhava-jam karma sanair nirgunatam iyat (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 niskama stage.

One should live free from sin and take shelter of the holy name. This art of living is mentioned in the Srimad Bhagavatam (11.7.39):

prana-vrttyaiva santusyen munir naivendriya-priyaih 
jnanam yatha na nasyeta navakiryeta van-manah (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-vairagya.

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

yasya yat sangatih pumso manivat syat sa tad gunah 
svakularddhyai tato dhiman svayuthany eva samsrayet (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 mahajanas as described in the Skanda Purana:

sa mrgyah sreyasam hetuh panthah santapavarjitah 
anavapta-sramam purve yena santah pratasthire (42)

One should strictly follow the easy path which the previous mahajanas 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-yamala:

sruti-smrti-puranadi pancaratra-vidhim vina 
aikantiki harer bhaktir utpatayaiva kalpyate (43)

Devotional service to the Lord that ignores the authorized Vedic literatures like the Upanisads, Puranas, Narada-pancaratra, etc., is simply an unnecessary disturbance in society. One can easily progress by accepting the path given by the mahajanas. 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-vilasa:

evam ekantinam prayah kirtanam smaranam prabhoh 
kurvatah parama-pritya krtyamanyan na rocyate 
bhavena kenacit prestha sri-murter anghri sevane 
syadicchaisam sva-mantrena sva-rasenaiva tad vidhih 
vihitesv eva nityesu pravartante svayam hi te 
sarva-tyagepy aheyayah sarvanartha-bhuvas ca te 
kuryuh pratistha-visthayah yatnam asparsane varam 
prabhate cardharate ca madhyahne divasaksaye 
kirtayanti harim ye vai na tesam anya-sadhanam (44)

The devotees whose minds are fixed on hearing and chanting Krsna's glories in pure love have no taste for other activities. Serving their beloved Deities with their diksa mantras stimulates their taste for svarasiki bhajana (worship according to their particular rasa). The activities of such a raganuga bhakta arise out of spontaneous devotion for Krsna. Still, his activities are never contrary to sastric 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 Krsna. Those who chant the holy name with full faith in the association of devotees are freed from anarthas and reach the stage of nistha.

Remember Krsna's eternal pastimes in the morning, and gradually you will attain bhava. In the Govinda-lilamrta it is said:

radham snata-vibhusitam vrajapayahutam sakhibhih prage 
tad-gehe vihitanna-paka-racanam krsnavasesanam 
krsnam buddham avapta-dhenu-sadanam nirvyudha-go-dohanam 
susnatam krta-bhojanam saha-caraistam catha tam casrye (45)

I take shelter of Srimati Radharani. After finishing Her ablutions and ornamenting Her body, Radharani is called early in the morning by Mother Yasoda. Radha, along with Her girl friends, then goes to the house of Mother Yasoda and prepares varieties of delicious foodstuffs which are offered to Krsna. Radharani then takes Krsna's remnants. During this time Radha occasionally gets the chance to meet Krsna. I also take shelter of Krsna. After awakening from His bed early in the morning, Krsna first goes to the cowshed to milk the cows. Following His daily routine, Krsna 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, bhava (transcendental emotions) will be awakened.

Thus ends the Dvitiya-yama Sadhana of the Sri Bhajana-rahasya

 

 

Chapter 4

Shri Krishna's bath and breakfast

 

 

 

Nanda Maharaja very eagerly sent Krishna back borne from the meadows. There Krishna saw that His mother was very eagerly looking out for Him by the town gates, her eyes filled with tears and her dressed moistened with milk flowing from her breasts out of parental love. Seeing Krishna approaching, mother Yasoda said: "Come my child, come quickly! Why didn’t You come home despite being hungry? Why are You giving me sorrow? We have prepared different dishes for You with great care, but they are getting cold!" (1-2)

 

Saying this, mother Yasoda caressed her son with her sprout-like hand. Eager to bring Krishna's friends in her home, she spoke to them with a voice melting out of love: "0 Boys! My son does not eat much without you, being eager to join you again in play, after eating! Therefore I wish that you come to my home to eat with my restless boy! 0 sons! You have all become hungry, so quickly go home, dress, bathe and ornament yourselves and come to my house to eat!" (3-5)

 

Hearing this, the boys joyfully went home while queen Yasoda took Krishna, Balarama and Madhumangala home. When Mukunda came home He showered the thirsty, dried up Cataka bird-like gopis with the waterfall of His personal sweetness, while He drank the sweet effulgent nectar of their moonlike faces with His own two Cakora bird-like eyes. (7)

 

Seeing Krishna coming to the bathing dais, a servant named Saranga took off all His ornaments and dressed Him in a clean thin contracted bathing dress. Krishna happily sat down on a good seat and a servant named Patri washed His lotus feet with a stream of fragrant water poured out of a shining golden pot by a servant named Patraka. Then Patri dried off those lotus feet with a towel. A barber’s son named Subandha smeared Krishna's limbs with soft Narayana-oil, and then lovingly massaged  His body. Another servant, named Sugandha, massaged Krishna's limbs with a yellow, ever-cool unguent which is even softer than a pile of butter. While he gently massaged Krishna, Sugandha was overwhelmed with affection. (8-11)

 

Two servants, named Snigdha and Karpura, affectionately arranged Krishna's hair with soft, cool and fragrant Amalaki-paste. Raktaka bathed Krishna's naturally cool and shining limbs with cold water; handed to him by Payoda, and then dried Him of with a fine towel. Different servants then showered their Lord Krishna with lukewarm scented water brought in golden pots. They were very happy when the water poured out of the pots. Patri dried off Krishna's beautiful limbs with soft thin towels and rubbed the water out of His hair. Then he dressed Krishna in His shining golden dhoti. Krishna sat upon the cleansed dais and a servant named Kumuda scented His hair with aguru-smoke, combed His hair and made a braid in it with a string. A dressing servant named Makaranda made a tilak of gorocana, named Tamala-patra (leaf of a Tamal tree) and filled up the space in between with musk. Then he smeared Krishna's limbs with catuh sama (vermilion, musk, sandal and aguru). (12-17)

 

A servant named Premakanda hung golden bangles named Cankana on Krishna's beautiful wrists, Capricorn earrings on His ears, ankle bells, whose jingling defeated the cooing of swans, on His feet, and a jeweled necklace shining like the stars around His neck. (18)

 

Mother Yasoda walked hither and thither, overwhelmed with love for Krishna, encouraging her servants, and working herself also. (19)

 

Then Shrimad Balarama and Shri Madhumangala, freshly bathed, anointed and ornamented, joined Krishna, who shone in their midst. Mother took them to the dining table, which was rinsed and covered by a sheet, surrounded by golden pots and clean chairs, where nice incense was burning. When Krishna sat at the table, Shridama and Subala sat at His left, Madhumangala faced Him and Shri Balarama and others sat on His right. When they thus sat down, mother Yasoda served Krishna and all others a drink which was brought in by Citra-devi in golden pots. Being called by Yasoda, all the gopis joyfully handed her the breakfast sweets that each of them had cooked. Ranga devi handed Yasoda the laddus that Radha had brought from Her home. Radhika Herself gave her a wink to give Yasoda these Ganga jala laddus. Melting with affection, Yasoda accepted these laddus and placed them on separate golden trays, distributing them to Balarama and the other boys. (20-26)

 

While enjoying the rice cooked in ghee, Krishna joked with His friends and looked at Radha's face from the corner of His eye. The sakhis were very happy to see Him like this. (27)

 

Yasoda lifted her index finger at Krishna, warning Him to eat by saying: "This is very nice, eat this! This is very sweet, this is pleasant and this tastes good!" Hari laughed and repeatedly gave each of His friends their own favorite dish from His own plate, knowing what they liked. (28-29)

 

Seeing Acyuta's weak appetite and His mother's efforts to make Him eat, Madhumangala, the expert joker; told Vrajesvari: "If Krishna does not eat much, then give everything to me, 0 mother! I will nourish Him simply by embracing Him! Thus He will also become strong! Because there is something wrong with His digestive fire, Krishna cannot eat dishes cooked in ghee, so, mother; just give Him some light rice and vegetables!" (30-32)

 

Then Krishna laughed, took five to six handfuls of food grains from His own plate and put it on Madhumangala's plate, saying: "Eat this!" (33)

 

Madhumangala, sitting on Krishna's left, slapped his left armpit. Commencing his full meal, he said: "O friend! I'm eating!" and took two handfuls of food. Then he told Yasoda: "Mother; give me some yoghurt! "He said to the boys: "Look! This naughty monkey is dancing, hoping to get some yoghurt or cooked rice!" The boys all looked where Madhumangala was pointing at, and meanwhile Madhumangala put all his own food on their plates. Then he proudly announced: "I have eaten everything!" (34-36)

 

Seeing mother Yasoda coming with a plate of yoghurt, he told her: "Look mother! I have eaten yoghurt, now just quickly give me a lot of sweet rice!" (37)

 

Rohini quickly served them sweet rice which was prepared by Radha and kept cool by Her by fanning it softly with a fresh banana leaf; from golden plates. Then Rohini gradually served the best rice, which was handed to Her by Radha Herself and which was kept on golden trays by maidservants like Vimala. She served one dish after the other; up to the amla. Each dish was handed to her by Gandharvika (Shri Radhika). Rohini served soft white rotis cooked with thoroughly ground wheat and sprinkled with ghee on different plates. (38-41)

 

On separate plates Dhanistha brought savouries and other dishes prepared by Lalita, and Yasoda served them with great loving joy (42)

 

Seeing the moonlike face and the very sweet soft luster of their heart's lover; Shri Radha and Her friends, who were auspiciousness personified for Krishna's abode, became very happy, filled with deep emotions. (43)

 

After eating these four kinds of sweet nectarean dishes (licked, chewed, drunk and sucked) with gusto, Madhumangala and his friends made Krishna laugh with their jokes. Insatiably, some boys chewed their chewable food, licked their lickable food, drank their drinks and sucked their suckable food (44-45)

 

As He secretly fixed His honeybee eyes on Radhika's lotuslike face, lotus eyed Krishna gave great joy to His mother; who saw Him slowly eating all the dishes that were as sweet as nectar by the touch of Radha's hands. (46)

 

Shri Radha was satisfied by looking at Her beloved's nectarean beauty. Hiding Her own mood (feelings) She attracted His mind with the glances from the corners of Her restless eyes. (47)

 

Shri Krishna, the king of lovers, looked at Radha's restless dancing wagtail bird-like eyes and lost His appetite, even when Balarama's mother served Him soft sweet rice with her own hands. (48)

 

Mother Yasoda became upset when she saw that Krishna ate so little, and left a third part of His meal uneaten, so she said: "0 Son! All these dishes have been prepared with great care, why are You refusing them? I swear on my head! Eat a little more, You are hungry! I diligently brought King Vrsabhanu's daughter here to cook for You, and everything was cooked by Her! Though all these dishes are billions of times sweeter than nectar; You will not eat! Alas! Alas! What shall I do? This is killing me!" Then she told Rohini:" Look, Rohini! Although this whimsical, weak boy is hungry, He will not eat!" (49-52)

 

Then Balarama’s mother Rohini, whose body was filled with motherly love, fondled Krishna and said: "Boy, Radha, who is more tender than a jasmine-flower; and myself have prepared these sweets with great care! Why are You making Her; Your mother; and myself sad by not eating? Look! Your mother is distressed by thinking that You will be tired of roaming in the forest! I beg You, Heed my words and eat something!" (53-55)

 

Krishna replied: "I have eaten so much", but then He began to eat profusely to hide His ecstatic transformations (from seeing Shri Radhika, and hearing Her name. In this way He gave great joy to His mothers. (56)

 

Mother Yasoda, asking Krishna to eat all the sweets, showed them with her fingers, repeatedly saying: "Boy! This is very sweet, that is very sweet". Her eyes filled with tears and being determined to fill up Krishna's belly, she told Him: "Eat!" (57)

 

Repeatedly and untiringly Yasoda encouraged her son to eat the samosas. Cooked Mangoes, Sikharini, lemonade, milk, Amiksa, curries, yoghurt, fruits and many varieties of cakes and pies, while her dress was moistened by her breast milk flowing out of parental love, and her loving tears. (58)

After eating all these sweet drinkable, chewable and lickable soft sweets, all the boys were satisfied and they became eager to go out to the forest. They washed their mouths, washed their lotuslike hands with scented clay and brushed their teeth with soft toothpicks. Then they washed their mouths with water brought in golden pots by the servants. (59-60)

 

A servant named Jambula massaged Krishna's belly with his left hand to stimulate His digestion and he served cool and splendid khadir-powder with cardamom, cloves and camphor to make a pleasant flavour in His mouth. (61)

 

Krishna took a fresh pan leaf from His eager servant Rasala and took another hundred steps to lie down on His huge bed, where His servants started fanning Him with a peacock feather fan. The servant Vilasaka served his dear Lord more soft betel leaves. (62-63)

 

Shri Radha left the kitchen, washed Her hands and feet and entered another room where She was fanned by Her maidservants while She gazed at Her Beloved through the window with Her girlfriends. When She began to perspire of ecstasy mother Yasoda thought it was from Her fatigue of cooking, so she ordered Rohini to bring Radha some food from the house while she personally sat next to Her. Dhanistha secretly mixed some remnants of Han's meal cooked in ghee with the rice-in-ghee brought from the house by Rohini, and gave it to Radha and Her friends. Seeing that Radhika shyly covered Her face with Her veil, not eating anything, Krishna's mother; who was melting of affection, told Her: "Mother! Think of me as Your mother! Why are You so shy? I love You as much as I love my son! I worship You! When I see You eating You cool off my eyes! Eat while I watch You personally!" (64-68)

 

Then she told Radhika's girlfriends: "0 Girls! You are also all my daughters! Why are you shy? Eat something!" Speaking such affectionate words to Lalita and her friends, Yasoda took hundreds of oaths to make them eat her sweetmeats. (69)

 

Her heart eager with desires to marry her son, filled with affection, Yasoda carefully placed many suitable ornaments (for this) in nice baskets at her home, as if Radha was her own daughter-in-law. Dhanistha brought these baskets to Shri Radha along with betel leaves, sandalpaste, vermilion and new clothes. Queen Yasoda was very happy to see Radhika surrounded by Her girlfriends, as if She was her own daughter-in-law. (70-71)

 

Visakha brought Krishna's yellow dhoti of last night from Radha and gave it to Subala through Dhanistha. Subala in return gave Radha's blue cloth to Dhanistha. (72)

 

The servants, who were expert in their service, decorated their Lord with oils, scents, garlands, clothes and ornaments, their limbs blooming with affection. They put tilaka on Krishna's forehead with their fingers, smeared His limbs with musk and sandal paste, drew pictures on His body with mineral pigments, dressed Him in fresh clothes, put a peacock feather crown on His head, hung His rings and earrings, His gunja necklace, jewel necklace, medal, Kaustubha-jewel, Vaijayanti flower garland, armlets, bracelets and ankle bells on, and they hung a necklace of big pearls on His chest, which only reflects Gandharvika’s (Radhika's) image in them. On the left side of Krishna's sash they tucked His horn and on the right side His Murali-flute, which was studded with wonderful jewels. They placed His Lagudi-reed in His left hand and His play lotus, which lotus-eyed Krishna playfully twirled around, in His right hand. (73-76)

 

Krishna then met His cowherd friends, who also all had flutes, horns and sticks, and who smiled, dressed and enjoyed just like Him. Surrounded by them, lotus-eyed Krishna left His home for the forest, churning the minds of the fawn-eyed gopis. (77)

 

In the poem Govinda Lilamrta, which was the result of service to Shri Rupa Gosvami, who is a honeybee at the lotusfeet of Shri Chaitanya, the encouragement of Shri Raghunatha Dasa Gosvami, the association of Shri Jiva Gosvami and the blessings of Shri Raghunatha Bhatta Gosvami, this was the fourth chapter; filled with descriptions of Krishna's breakfast-pastimes.