Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī invoked auspiciousness at the beginning of his scripture via such words — guru, vaiṣṇava, bhagavān — tinera smaraṇa । tinera smaraṇe haya vighnavināśana ॥ anāyāse haya nija vāñchita pūraṇa । [By remembering the triad of Śrī Guru, Vaiṣṇavas and Bhagavān all the obstacles are removed and the deepest desires gets fulfilled easily]. By following him, we are also engaging ourselves in invoking auspiciousness. By remembering Kṛṣṇa via the process of following the footsteps of Kārṣṇas (devotees of Kṛṣṇa), it is possible to attain the mercy of Lord Kṛṣṇa who is the abode of all auspiciousness. “Yasya prasādāt bhagavat prasādo yasyāprasādan na gatiḥ kuto’pi” i.e. by satisfying the lotus feet of Śrī Guru, who is non different from Śrī Vṛṣabhānunandinī — the crown jewel of Kārṣṇas, the Supreme Lord gets satisfied; and there is no other way to satisfy the Supreme Lord — such are the instructions of Mahājanas. May Śrī Gurudeva be pleased, may his non-different expansions Kārṣṇas be pleased, may their causeless mercy grant us the fortune of attaining the mercy of Supreme Lord. May Śrī Śrī Guru-Gaurāṇga-Gāndharvikā-Giridhāri be always victorious, may they grant us our complete auspiciousness.
During the questionnaire of Dharma, who took the form of a baka (heron), Śrīla Yudhiṣṭhira Mahārāja told — ‘The path that is accepted by the Mahājanas is the real path’. By rejecting the idea of following the thornless path of the Mahājanas and by accepting some other path, one becomes traveler to the path of the hell as one is running is the direction opposite to the path of Goloka Vaikuṇṭha. Therefore it is particularly necessary to know ‘Who are Mahājanas’, ‘What is the path ascertained by them’, and ‘How can one accept that path’.
In the story of Ajāmila, which is found in the 6th canto of the summary of entire Vedānta i.e. Śrīmad Bhāgavatam, it is told — Svayambhū (Brahmā), Nārada, Śambhu, Kumāra (Catuḥsana), Kapila (‘Kārdamī Kapila’ who is the son of Devahūti), Svāyambhuva Manu, Prahlāda, Janaka, Bhīṣma, Bali, Śukadeva and Yamarāja — these twelve knowers of the secrets of Bhāgavatā-dharma are Mahājanas. They all have accepted the path of Bhakti and have shown the topmost glories of Bhakti.
bhagavān brahma kārtsnyena triranvīkṣya manīṣayā ।tadadhyavasyat kūṭastho ratirātman yato bhavet ॥
— Bhāgavatam 2.2.34
Just like the munis (great thinkers) try to determine the purport and meaning of the scriptures by reading them two-three times, similarly Lord Brahmā who possesses the qualities such as omniscience showed the pastimes as a muni. He followed the śruti-vākya, “sa munirbhūtvā samacintayat” and performed the pastime of discerning the abhidheya (method of attaining ultimate aim of life) and conclusion of all the Vedas in order to bring out this difficult subject matter to masses. Thus, he analyzed the entire Vedic cannon thrice and concluded that the fruit of all Vedic research is Bhakti-yoga via which one attains the rati or prema to Śrī Hari.
na hyato’nyaḥ śivaḥ panthā viśataḥ saṁsṛtāviha ।vāsudeve bhagavati bhaktiyogo yato bhavet ॥
— Bhāgavatam 2.2.34
Which means that even though there are various paths such as jñāna-yoga that can lead to immediate or gradual liberation of those living entities who have entered in this world, still there is nothing more accurate, blissful and obstacle-free than that path following which the Supreme Lord gets satisfied and which gives rise to bhakti-yoga or prema towards Lord Vāsudeva.
In the Bhagavad-Gītā also, the supreme position of bhakti-yoga has been told via two verses i.e. ‘tapasvibhyo’dhiko yogī’ and ‘yogināmapi sarveṣāṁ’. The Supreme Lord, who is the object of knowledge in all the Vedas, tells bhakti as the summary of all the endeavors, in the topmost secret verses such as ‘manmanā bhava’ and ‘sarvadharmān parityajya’.
In the realm of dharma, various disputing doctrines have arisen throughout the world. The Śrīmad Bhāgavatam have described devotion (bhakti), characterized by hearing, chanting, and other practices, as the highest duty (dharma) of humanity. This devotion is described as being ahaitukī (devoid of any ulterior motives or desire for results), apratihatā (unobstructed by any hindrances), naturally selfless, and directed towards Śrī Kṛṣṇa, who transcends sensory knowledge. In the sixth canto, through the verse beginning with “etavān eva loke’smin”, this devotion is particularly highlighted as centered around the practice of nāma-saṅkīrtana (chanting the holy names of the Lord). Furthermore, in verses such as “tasmād ekena manasā,” “tasmād bhārata sarvātmā,” and “tasmāt sarvātmanā rājan,” the superiority of devotion through śravaṇa (hearing), kīrtana (chanting/glorification), and smaraṇa (remembering) is expounded. Among these, in the verse “etannirvidyamānānām,” the preeminence of kīrtana as a specific form of devotion is emphasized. While kīrtana encompasses the vocal glorification of the Lord’s names, forms, attributes, and pastimes (nāmarūpa-guṇa-līlādinām uccair bhāṣaṇaṃ tu kīrttanam), it is nāma-saṅkīrtana (chanting the holy names) that has been extolled as the highest form of kīrtana by revered authorities such as Śrī Sanātana, Śrī Rūpa, and Śrī Jīva Goswāmī. In the Śrīmad Bhāgavatam also, the prominence of nāma-saṅkīrtana is established in verses such as “yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ,” “kṛte yad dhyāyato viṣṇum,” “kaler doṣa-nidheḥ,” and “nāma-saṅkīrtanaṁ yasya.”
Śrīman Mahāprabhu has proclaimed —
bhajanera madhye śreṣṭha navavidha bhakti । kṛṣṇa-prema kṛṣṇa dite dhare mahāśakti ॥ tāra madhye sarva-śreṣṭha nāma-saṅkīrtana । niraparādhe nāma laile pāya prema-dhana ॥
[Among the various forms of devotional practices (bhajana), the ninefold path of devotion (navavidha bhakti) is supreme, possessing immense potency to bestow both divine love (kṛṣṇa-prema) and Kṛṣṇa Himself. Of these, the chanting of the holy names (nāma-saṅkīrtana) holds the highest position. By chanting the holy name without offense (niraparādha), one can attain the treasure of divine love (prema-dhana).]
In the twelfth chapter of the Bhagavad-gītā, remembrance (smaraṇa), meditation (manana), and repeated practice (abhyāsa) are extolled. However, as these require a purified heart and are not easily accessible to all, they do not become a source of joy for every individual. On the other hand, bhakti-yoga, which is characterized by external practices like hearing (śravaṇa) and chanting (kīrtana), is universally accessible. Therefore, for the conditioned souls afflicted by the age of Kali, nāma-saṅkīrtana emerges as the supreme and most blissful means to achieve spiritual success. Particularly, Śrī Gaurahari, the most magnanimous incarnation who came to distribute the unprecedented love of Vraja, declared through His dearest internal associate, Śrī Svarūpa Dāmodara —
(harṣe prabhu kahe) śuna svarūpa rāma rāya । nāma-saṅkīrtana kalau parama upāya ।
["(In great joy, the Lord said) Listen, Svarūpa and Rāmānanda Rāya, nāma-saṅkīrtana is the supreme means in this age of Kali."]
From this, it becomes evident that in this blessed age of Kali, Śrīman Mahāprabhu has invested extraordinary potency, specifically the awakening of rāga (deep spontaneous love), in the chanting of the holy name. Hence, nāma-saṅkīrtana is the foremost means to attain rāga-bhakti. Although it is said, “vidhimārge vraja-bhāva pāite nāhi śakti” ["the regulated path alone is insufficient to attain the mood of Vraja"], Mahāprabhu's teachings affirm that engaging in nāma-bhajana even through the path of regulation (vidhi-mārga) leads swiftly to the qualification for the awakening of rāga.
Mahāprabhu further instructed —
ye rūpe laile nāma prema upajaya । tāhāra lakṣaṇa śloka śuna svarūpa rāma rāya ॥
["Hear, Svarūpa and Rāmānanda Rāya, the characteristics of chanting the holy name that awakens divine love."]
He then recited the verse “tṛṇād api sunīcena” and explained that by cultivating the humility expressed in this verse and engaging in nāma-bhajana, the devotee soon becomes eligible for the mercy of hlādinī-śakti, the internal bliss potency of Supreme Lord. By this mercy, the mind becomes imbued with the mellows of devotion (kṛṣṇa-bhakti-rasa), as understood in rāgānuga-bhakti. In order to pay the price for such a stage, an intense and transcendental longing (aprākṛta-lālasā) for following in the footsteps of the natural loving devotion (ragātmikā-bhakti) of the residents of Vraja arises within the devotee.
The art of satisfying the senses of Kṛṣṇa (kṛṣṇendriya-tarpaṇa-cāturya) is the essence of expertise in devotional service (bhajana-cāturya or bhajana-naipuṇya). Such a truly expert devotee, proficient in the science of bhajana, is completely surrendered, free from all forms of criticism of others, and possesses a pure heart. Continuously seeking the transcendental pastimes of Vraja (aprākṛta-vraja-vilāsa), such a devotee attains the rare fortune of associating with Kṛṣṇa’s dear devotees, engaging in their company, and performing service. Although these blessings are exceedingly rare in this world, they become accessible and achievable solely through Kṛṣṇa’s grace. For this reason, prominent mahājanas (great spiritual authorities) like Śrīla Ṭhākura Bhaktivinoda have demonstrated the ideal of praying to Śrīman Mahāprabhu for the association of such advanced sādhus who are well-versed in the science of bhajana. This is expressed in prayers such as —
kabe śrī caitanya more karibena dayā । kabe āmi pāiba vaiṣṇava-pada-chāyā ॥
["When will Śrī Caitanya show His mercy upon me? When will I attain the shelter of the lotus feet of the Vaiṣṇavas?"]
It is solely through the causeless mercy of exalted devotees who illuminate the path of rāga-bhakti that one can develop a mind imbued with the essence of kṛṣṇa-bhakti-rasa. This state is unattainable even through the accumulation of pious deeds (sukṛti) over millions of lifetimes.
By taking complete shelter of the lotus feet of a genuine spiritual master, and engaging in exclusive and heartfelt association with advanced devotees in a secluded environment, while cultivating unwavering personal determination in chanting the holy name, one gradually purifies their understanding of the principles of the worshipable Lord (upāsya), the worshiper (upāsaka), and the process of worship (upāsanā). Through this process, progress in devotional service is achieved, culminating in the awakening of a deep, transcendental longing (lālasā) for the aprākṛta (transcendental) bhajana of Vraja.
(to be continued in the next part)
