Lochan
Das Thakur has written this song “Bhaja Bhaja Hari Mana Drdha Kari”. In
this song, Lochan Das Thakur explains to his mind to perform Hari
Bhajana with staunch faith, without which it cannot be delivered.
(1)
bhaja bhaja hari, mana drdha kari’, mukhe bolo ta’ra nama
vrajendra-nandana gopi-prana-dhana, bhuvana mohana syama
(2)
kakhana maribe, kemane taribe, visama samana dake
jahara pratape, bhuvana kapaye, na jani mara vipake
(3)
kula-dhana paiya, unmatta haiya, apanake jana bada
samanera dute, dhari’, paye hate, badhiya karibe jada
(4)
kiva yati sati, kiva nica jati, jei hari nahi bhaje
tabe janamiya, bhramiya bhramiya, raurava-narake maje
(5)
e dasa locana, bhave anuksana, michai janama gela
hari na bhajinu, visaye majinu, hrdaye rahala sela
1) O my dear mind, with staunch faith perform hari-bhajana, without
which you cannot be delivered. And with your mouth chant the names of
Vrajendra-nandana, Gopi-prana-dhana (the life and wealth of the gopis)
and Syamasundara, whose beauty en-chants the whole material
manifestation.
2) There is no certainty when your life will
finish, and you also never think about your deliverance from the
material world. But very fearsome Yamadutas are standing near you.
Bhagavan, whose power causes the three worlds to tremble in fear, You
have forgotten. This is your misfortune. Thus, you are suffering in this
material world from different kinds of miseries, and now you are about
to die.
3) You have become intoxicated by your high birth and
wealth, thinking yourself very high class. But you have forgotten that
one day the Yamadutas will take you, tying up your hands and feet.
4) So whether one is a sannyasi or a very low-caste person, without
performing hari-bhajana, one will continue to rotate in the samsara and
go to the hell named Raurava.
5) Locana dasa says, “I have
never done any hari-bhajana, having been absorbed in sense enjoyment. In
this way my human form of life has been wasted. And this causes
excruciating pain like a thorn piercing my heart.
nainaṁ chindanti śastrāṇi
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
ll
kinds of weapons—swords, flame weapons, rain weapons, tornado weapons,
etc.—are unable to kill the spirit soul. It appears that there were many
kinds of weapons made of earth, water, air, ether, etc., in addition to
the modern weapons of fire. Even the nuclear weapons of the modern age
are classified as fire weapons, but formerly there were other weapons
made of all different types of material elements. Firearms were
counteracted by water weapons, which are now unknown to modern science.
Nor do modern scientists have knowledge of tornado weapons. Nonetheless,
the soul can never be cut into pieces, nor annihilated by any number of
weapons, regardless of scientific devices.
The Māyāvādī cannot
explain how the individual soul came into existence simply by ignorance
and consequently became covered by the illusory energy. Nor was it ever
possible to cut the individual souls from the original Supreme Soul;
rather, the individual souls are eternally separated parts of the
Supreme Soul. Because they are atomic individual souls eternally
(sanātana), they are prone to be covered by the illusory energy, and
thus they become separated from the association of the Supreme Lord,
just as the sparks of a fire, although one in quality with the fire, are
prone to be extinguished when out of the fire. In the Varāha Purāṇa,
the living entities are described as separated parts and parcels of the
Supreme. They are eternally so, according to the Bhagavad-gītā also. So,
even after being liberated from illusion, the living entity remains a
separate identity, as is evident from the teachings of the Lord to
Arjuna. Arjuna became liberated by the knowledge received from Kṛṣṇa,
but he never became one with Kṛṣṇa.
BG 3.18
naiva tasya kṛtenārtho
nākṛteneha kaścana
kaścid artha-vyapāśrayaḥ
A
self-realized man is no longer obliged to perform any prescribed duty,
save and except activities in Kṛṣṇa consciousness. Kṛṣṇa consciousness
is not inactivity either, as will be explained in the following verses. A
Kṛṣṇa conscious man does not take shelter of any person—man or demigod.
Whatever he does in Kṛṣṇa consciousness is sufficient in the discharge
of his obligation.
tasmād asaktaḥ satataṁ
TRANSLATION
PURPORT
The
Supreme is the Personality of Godhead for the devotees, and liberation
for the impersonalist. A person, therefore, acting for Kṛṣṇa, or in
Kṛṣṇa consciousness, under proper guidance and without attachment to the
result of the work, is certainly making progress toward the supreme
goal of life. Arjuna is told that he should fight in the Battle of
Kurukṣetra for the interest of Kṛṣṇa because Kṛṣṇa wanted him to fight.
To be a good man or a nonviolent man is a personal attachment, but to
act on behalf of the Supreme is to act without attachment for the
result. That is perfect action of the highest degree, recommended by the
Supreme Personality of Godhead, Śrī Kṛṣṇa. Vedic rituals, like
prescribed sacrifices, are performed for purification of impious
activities that were performed in the field of sense gratification. But
action in Kṛṣṇa consciousness is transcendental to the reactions of good
or evil work. A Kṛṣṇa conscious person has no attachment for the result
but acts on behalf of Kṛṣṇa alone. He engages in all kinds of
activities, but is completely nonattached.
