smarantaḥ smÄrayantaÅ› ca
mitho 'ghaugha-haraá¹ harim
bhaktyÄ sañjÄtayÄ bhaktyÄ
bibhraty utpulakÄá¹ tanum
2 times this text was mentioned in purports to other texts: CC(1) , TLC(1)
smarantaḥ - remembering; smÄrayantaḥ ca - and reminding; mithaḥ - one another; agha-ogha-haram - who takes away everything inauspicious from the devotee; harim - the Supreme Personality of Godhead; bhaktyÄ - by devotion; sañjÄtayÄ - awakened; bhaktyÄ - by devotion; bibhrati - possess; utpulakÄm - agitated by ecstasy; tanum - body.
The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.
The word aghaugha-haram is very significant in this verse. Agha refers to that which is inauspicious or sinful. The living entity is actually sac-cid-Änanda-vigraha, or eternal and full of bliss and knowledge, but by neglecting his eternal relationship with Kṛṣṇa, the Personality of Godhead, he commits sinful activities and undergoes the inauspicious result in the form of material suffering. The chain of sinful reactions is called ogha, or a relentless wave of suffering. Kṛṣṇa is aghaugha-haraá¹ harim; He takes away the sinful reactions of His devotees, who are thus entitled to experience the inconceivable bliss of the kingdom of God even while remaining in this world.
The words bhaktyÄ sañjÄtayÄ bhaktyÄ indicate that there are two divisions of bhakti-yoga: sÄdhana-bhakti and rÄgÄnuga-bhakti. ÅšrÄ«la PrabhupÄda has elaborately explained in his book The Nectar of Devotion the progress of the devotee from sÄdhana-bhakti, or the execution of regulative principles, to rÄgÄnuga-bhakti, or service executed in love of Godhead. According to ÅšrÄ«la BhaktisiddhÄnta SarasvatÄ« ṬhÄkura, a liberated soul is always enthusiastic due to the appearance of transcendental ecstasy within his body. Thus he always aspires to remain overwhelmed in chanting the glories of the Personality of Godhead, Hari.
