Sri Harinam Cintamani ENG

Çri Harinäma Cintämaëi

çré-godruma-candräya namaù

Çréla Bhaktivinoda Öhäkura's

Çri Harinäma Cintämaëi

Translated by Kuçakratha däsa

COMPILED AND PUBLISHED

Sarvasäkñé Däsa

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Golden Age Media expresses its gratitude to the Bhaktivedanta Book Trust (B.B.T), for the use of the verses, quotes, purports, pictures and letters from His Divine Grace A.C. Bhaktivedanta Swami Prabhupada's works. All such verses, quotes, purports and letters are © The Bhaktivedanta Book Trust International.

Dedication

His Divine Grace

A. C. Bhaktivedänta Swämi Prabhupäda

Founder-Äcärya of the International Society for Krishna Consciousness

C o nt ent s 1 | Forword (agrabarti) 1 | Preface (ämukha) 5 | Introduction (prabodhani kathä) 5 | Prologue (mukhabandha) Chapter 1 9 | The Glories of the Holy Name (çri näma-mähätmya-sücanä) Chapter 2 27 | Chanting the Holy Name (nama-grahana-vicära) Chapter 3 43 | Nämäbhäsa (nämäbhäsa-vicära) Chapter 4 63 | Criticizing Vaiñëavas (näma-aparädha-sadhu-nindä) Chapter 5 83 | Considering the Demigods Independent of KåñëA (deväntare svätantra-jïänäparädha) Chapter 6 101 | Disobeying the Spiritual Master (gurv-avajïa)

Chapter 7 117 | Criticizing the Vedic Scriptures (çruti-sästra-nindä) Chapter 8 131 | Interpreting the holy Name (näme artha-väda aparädha) Chapter 9 141 | Committing Sin on the Strength of Holy Name (näma-bale päpa-buddhih) Chapter 10 151 | Instructing the Glories of the Holy name to the Faithless (sraddhä-hina-jane nämopadeça) Chapter 11 159 | Equating Chanting with Pious Activities (anya-çubha-karmer sahita nämake tulya-jïana) Chapter 12 171 | Inattention while Chanting (nämaparadha pramäda) Chapter 13 183 | Maintaining Attachments of 'I' and 'Mine' (aham-mama-bhäväparädha) Chapter 14 195 | Offenses in Devotional Service (seväparädha) Chapter 15 205 | The Bhajana of Confidential Worship (bhajana-pränäli)

Fo rw o r d

By Sacinandana Swämi

The greatest treasure What is God’s greatest treasure?

In this book, Harinäma Cintämaëi, Çréla Haridäsa Öhäkura, answers this difficult question: “The Holy Name is the greatest treasure in Lord Kåñëa’s treasure house.” (Çré Harinäma Cintämaëi 2.34)

Why, we might ask, is the Holy Name the most valuable thing?

Is direct darçana of the Lord not better, or a wish-fulfilling tree or or or …? The answer is given by Çréla Bhaktivinoda Öhäkura - the Holy Name of the Lord has descended into this world to benefit one and all. Thus it is the most merciful form of all of Kåñëa ‘s other forms: “Everything in the material world is made of mäyä. It is dull and inert. The individual souls, imprisoned in the material world are the only spiritual entities within this world. Assuming the form of His Holy Name, Lord Kåñëa has descended here. Thus the Holy Name is the second spiritual entity in this world.” (Çréla Bhaktivinoda Öhäkura, Footnote to Çré Harinäma Cintämaëi 2.35)

When a living being is so fortunate as to obtain the great treasure of the Holy Name and when he cultivates the chanting of Näma Prabhu with all sincerity, he becomes free of innumerable sins and gets blessed with pure love of Kåñëa. That is the incredible power and mercy of the Holy Name.

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Çréla Haridäsa Öhäkura says: “By chanting the Holy Names like Hari, Kåñëa and Räma, e saba kértane jéva päya kåñëa dhäma, the spirit souls attain Lord Kåñëa’s abode.”

(Harinäma Cintämaëi 2.40)

This is not an empty promise by a particular group of Caitanya Vaiñëavas. No, the ancient scripture Çrémad-Bhägavatam confirms this again and again. In the beginning of his divine instruction to King Parékñit, who has only 7 more days to live, the great Çukadeva Goswämé, without wasting a moment, tells his disciple the essence of that greatest of all scriptures: etan nirvidyamänänäm icchatäm akuto-bhayam yoginäà nàpa nirëétaà harer nämänukértanam “O King, constant chanting of the Holy Name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.” (Çrémad-Bhägavatam, 2.1.11)

How to chant properly If anyone thinks about all this carefully, he will certainly become inspired to welcome the chanting of the Holy Name as his foremost occupation. Who could ever ignore a powerful and kind king who comes into a prisonhouse to not only release all its prisoners but to offer them a close relationship with Himself in His wonderful eternal kingdom?

The chanting of the Holy Name however has to be done properly. ii

Without knowing how to chant in the right way, one would surely be unsuccessful in his efforts. The analogy of shooting with a bow is given in the scriptures to alert us to the dangers of not chanting properly: "The vedic mantra is the bow, the pure living entity the arrow, and the target the Supreme Being." (Çrémad-Bhägavatam, 7.15.42)

Therefore, the Hare Kåñëa mantra is our bow, the pure soul the arrow, and Rädhä and Kåñëa the goal. If the arrow is to hit the target – if the archer is to reach Rädhä and Kåñëa through his chanting – the archer cannot be thoughtless when he aims. We need to know the science of how to aim the arrow of our chanting properly.

If you do not know how to use a bow and arrow, you will surely miss the goal and remain disappointed. Çri Harinäma Cintämaëi therefore teaches us systematically how to chant properly. By giving us innumerable positive tips how to avoid the 10 offences which can otherwise cover the effect of chanting like clouds that cover the sun. The work enhances the practice of chanting like no other spiritual text. And throughout the text it teaches us about the goal – Rädhä and Kåñëa in the Kingdom of God.

The Divine Connection Çréla Bhaktivinoda Öhäkura states in Harinäma Cintämaëi (3.15), that if we chant without any awareness of our relationship with Kåñëa, we will attain only a shadow of the Holy Name, not the real Name. Imagine what happens when you eat only the shadow of a meal? You remain hungry and will feel the need to go elsewhere to satisfy your appetite. Similarly, we tend to seek happiness in illusory things when we taste only a shadow of the Holy Name.

Our heart feels spiritually weak and we even become willing to iii

offend the Holy Name. By these anarthas, or acts against our own interest, our spiritual progress can be almost permanently blocked.

To end “shadow chanting” “Çréla Bhaktivinoda Öhäkura recommends a simple meditation that fixes the mind in a correct understanding of our position in relation to Kåñëa (sambandha-jnäna): • I am an atomic particle of consciousness and Kåñëa’s eternal servant.

• Kåñëa is the infinite conscious entity and my only master.

• T he material world is the prison house, meant to reform my absend-mindedness.

(Footnote to Harinäma Cintämaëi, 3.25)

This then, is an effective cure for spiritual under-nourishment.

By taking it, we will not be forced to remain attached to this world.

Chanting with a sense of relationship is nourishing: Your are a soul, a part of Kåñëa. You are in this world only to realize your relationship with Him. Here is a powerful prayer to facilitate this awakening: ‘kåñëa, tomära haëa’ yadi bale eka-bära mäyä-bandha haite kåñëa täre kare pära “One is immediately freed from the clutches of mäyä if he seriously and sincerely says, ‘My dear Lord Kåñëa, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service.’ (Çré Caitanya-Caritämåta Madhya, 22.33)

Such chanting, where the devotee begs for the shelter of the Lord, is surely heard by Kåñëa.

We find an example of such surrender in the life of Draupadé, when the Kauravas were trying to disrobe her in public. At that time she called out loudly the names of Kåñëa. But Kåñëa took a long time to arrive – her aggressors were almost successful in their iv

sinful endeavor.

Why did Kåñëa take so long? Because even as she called His name, she turned to grandfather Bhéñma, her husbands, the assembled kings, and all others present for shelter. Only when she finally lifted her arms to the sky and surrendered body, mind, and heart to Lord Kåñëa, was her call then imbued with the quality that immediately attracted Him to appear. Çréla Prabhupäda writes: “In the Mahäbhärata Kåñëa says: ‘When I was away from Draupadé, she cried with the words: ‘He Govinda!’ This call for me has put me in her debt, and that indebtedness is gradually increasing in my heart …’ The mahä-mantra is also simply an address to the Lord and His energy. So to anyone who is constantly engaged in addressing the Lord and His energy, we can imagine how much the Supreme Lord is obliged. It is impossible for the Lord to ever forget such a devotee …”

(The Nectar of Devotion, ch. 21)

This publication is a great cause of joy for the world. We owe a great debt to the Late Kuçakratha Prabhu, who supplied us with a lively and accurate translation, which is very faithful to the original footnotes of Çréla Bhaktivinoda Öhäkura, subject heading within the chapter and all. And we equally owe a debt of gratitude to Sarvasäkñé Prabhu and his talented team from the publishing house Golden Age Media.

As Bhaktivinoda Öhäkura writes in his introduction, “This is not an ordinary book.” It really is a jewel which comes directly from the ocean of nectar and which can be found only by Lord Kåñëa‘s mercy.

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Çri Caitanya himself says: “A person who finds this jewel becomes saintly and his every desire is fulfilled. His life is a full success and he is always filled with bliss. With ecstatic love he worships Lord Kåñëa.” (Çré Harinäma Cintämaëi, 15.114)

By Lord Caitanya’s mercy, the chanting of the Holy Name is spreading to every town and village and more and more people are becoming aware of the sublime power of the Holy Name. It’s unprecedented and super excellent position amongst all other spiritual practices.

When my exalted spiritual master visited us in 1974 in Germany, he expressed his desire to spread the chanting of the Holy Names.

“I have not come to teach you, but only to request you to please chant the name of God. Please chant this Hare Kåñëa mantra, be cleansed of your consciousness and understand your spiritual identity.” (Çréla Prabhupäda, Conversation with Father Emmanuel Jungclaussen, 1974 Germany)

May this edition greatly contribute to the spiritual life of all sincere devotees and seekers. May it help you to become quickly successful in your endeavours.

– Sacinandana Swämi

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P refa c e

By Sarvasäkñé Däs

M

ost munificent Lord Çré Caitanya Mahäprabhu appeared in Mäyäpur, West Bengal on 18 February 1486 and without

any discrimination He distributed the love of Godhead to one and

all. His life and teachings are available in many authoritative books, which are written by His intimate associates and their disciples. Çréla Narottama däsa Öhakura says, golokera prema-dhana, hari-näma-saìkértana, “The only remedy is hari-näma-saìkértana, the chanting of the Hare Kåñëa mahä-mantra, which is descended from the spiritual world, Goloka Våndävana.”

Lord brought this prema-näma, “Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare” from His transcendental abode and whole heartedly distributed it in this mortal world to each and every living being. Vaiñëava äcäryas say, this is a special Kali-yuga called as ‘dhanya-kali’ because Lord Gauräìga personally appeared and distributed the holy name, which is the simple and sublime way to achieve the love of Godhead which is very difficult to achieve in other yugas. Normally Kali-yuga is very degraded and people are too much entangled in sinful activities and are ignorant about their true identity. But in this rare age people can restore their divine identity very easily by the special blessings of the Supreme Lord. The only yajïa required to re-establish our eternal and blissful relationship with Supreme Lord is chanting His vii

transcendental holy names. By chanting the holy names of the Lord we are in immediate contact with Kåñëa.

Lord teaches the different aspects of devotional service to the world through His eternal associates. In this book, we will find that on the order of the Lord, the Näma-äcärya Çréla Haridäsa Öhäkura is humbly revealing the divine secrets of holy name which were unheard or unspoken to the people of this world. This sacred conversation took place between Çré Caitanya Mahäprabhu and Çréla Haridäsa Öhäkura in Siddha-bakula, Jagannätha Puré. Our revered äcärya, Çréla Bhaktivinoda Öhäkura, compiled and presented this unmatched talk on holy name in his work known as “Çré Harinäma Cintämaëi.” “Çri Harinäma Cintämaëi” book is most essential and important work of Öhäkura Bhaktivinoda who appeared and restored the mission and teachings of Lord Çré Caitanya Mahäprabhu in this modern era. He is also well known in the Vaiñëava community as the Seventh Gosvämé.

This book is divided into fifteen chapters and is composed in Bengali verses. It is actually a conversation between Lord Caitanya and Haridäsa Öhäkura. The Lord personally asks questions about the glories of the holy name, and Haridäsa Öhäkura gives extensive answers. The first three chapters describe the inconceivable glories of the holy name, acceptance of the holy name, and chanting the holy name free of impersonalist misconceptions. Fourth through thirteenth chapters elaborate on the ten offenses against pure chanting, and the last two chapters describe thirty two offenses to be avoided in the execution of pure devotional service, as well as a nectarean discussion on the process of practicing such devotion culminating in self-realization in pure ecstatic love of Godhead. viii

His Divine Grace A. C. Bhaktivedänta Swami Prabhupäda in his book Teachings of Queen Kunti mentioned the purpose of our movement, “All the centers of the Kåñëa consciousness movement are opened only for this purpose to facilitate chanting, dancing, and worshiping so that we shall not forget Kåñëa.”

Easiest way to always remember Kåñëa is to vibrate the holy name by our tongue. Therefore it is most essential to understand and imbibe the teaching, which is given in this book for one who wants to advance in devotional service. Especially, one who wants to improve his näma-bhajana and the understanding of holy name of Kåñëa.

It is my great fortune that by the grace of my spiritual master Çréla Gopäl Kåñëa Gosvämi, I have become an instrument in publishing this book on the holy name of the Lord written by Çréla Bhaktivinoda Öhäkura. He originally wrote this great work in very melodious Bengali payära (verse), which is easily understandable by every class of men. We have tried our best to maintain original appearance of this book by keeping Bengali titles, verses, and footnotes that were given by Öhäkura Bhaktivinoda.

I am eternally indebted to the various devotees for their invaluable services to successfully publish this book. From the core of my heart, I am thankful to Sitäräni devé däsé and Sammohini Rüpä devé däsé who took her precious time to edit this book. I am also grateful to Nämabhäva Däsa who has designed a beautiful cover for this book.

My special thanks to Tuñöa Gauräìga Däsa who has depicted the original emotions of the conversation between Çré Caitanya Mahäprabhu and Çréla Haridäsa Öhäkura through his wonderful painting for the cover. I am truly grateful to Bhaktin Divya Rädhikä ix

who enthusiastically provided so many sketches in such a short time, which we used as various illustrations in this book. Also I would like to thank Anuttama Hari Däsa for arranging the design and layout.

May they be blessed with supreme gift of loving devotion to Kåñëa.

I am offering my most humble obeisances at the lotus feet of devotees who are the lovers of the holy name. Please forgive me and over look my mistakes, which I may have committed while publishing this work.

Sarvasäkñé Däsa Jagannätha Puré, Orissä.

Snäna Yätra, June 13, 2014.

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Int ro d u ct io n By Çréla Bhaktivinoda Thäkura

T

his is not an ordinary book. Only persons who have firm faith in Lord Caitanya and in devotional service, and who take shelter of the holy name are qualified to understand this book.

Persons who have faith that by following the path of sädhanä-bhakti by and taking shelter of the holy name they will attain all perfection are the best of spiritual aspirants. In Çré Çikñäñöaka Lord Caitanya taught about the holy name. Lord Caitanya also taught Haridäsa Öhäkura and selected him to be the greatest teachers of the holy name.

Authoritative biographies affirm that Haridäsa Öhäkura was born in a Muslim family. This we know for certain. Haridäsa was born in a rural village named Buòana. Because of his previous pious deeds he soon became attracted to the worship of Lord Kåñëa. Leaving home, and fashioning a small cottage in the forest of Benäpola, he passed his days chanting and remembering Lord Kåñëa’s holy names. Harassed by nondevotees, he left and made a home by the Gaìgä’s bank. Some wicked men sent a prostitute to corrupt him. Hearing Lord Kåñëa’s holy names from Haridäsa’s mouth, the prostitute became a saintly devotee. Offering his small cottage in Benäpola to the new devotee, Haridäsa left that xi

province. Singing and singing Lord Kåñëa’s holy names, he crossed the Gaìgä, came to Saptagräma, and stayed in the home of Çréla Yadunandana Äcärya. Accompanied by Yadunandana Äcärya, again and again he attended meetings hosted by the rent-collectors Çré Hiraëya and Govardhana. At one of those meetings he debated the glories of the holy name with a brahma-bandhu named Gopäla Cakravarté. Hiraëya and Govardhana fired that brähmaëa from his job, and because of his offense to a Vaiñëava, the brähmaëa developed leprosy. At that time Govardhana’s small son, Raghunätha däsa, became attracted to Vaiñëavism by Haridäsa’s mercy. Sad at heart by hearing of Gopäla Cakravarté’s sufferings, Haridäsa left that place, took shelter of Advaita Prabhu in Phuliyä-gräma, made his home in a cave by the Gaìgä’s bank, and engaged in nirjanabhajana (solitary worship of the Lord). Thinking his personal fame and glory unimportant, a devotee may leave the association of the people in general and live like a hermit, but the glory of a devotee can never really be hidden. In this way Haridäsa’s fame and glory became widespread. Hearing of it, the Muslims became angry. The Muslim king of that place had Haridäsa arrested and made him suffer. Haridäsa was filled with mercy for every living being. Not considering other’s faults, he gave blessings to everyone. Leaving that place, he returned to his cave. A few days later Lord Caitanya came to that place. In Lord Advaita’s company, Haridäsa met Lord Caitanya and took shelter of His feet. From that time on Lord Caitanya engaged Haridäsa in preaching the glories of the holy name. When Lord Caitanya went to Jagannätha Puré, Haridäsa followed and lived by a Siddha-bakula tree. When Haridäsa left this world, Lord Caitanya personally placed him in a samädhi by the seashore and personally performed his funeral saìkértana and festival. xii

The devotees who associated with Lord Caitanya in His pastimes became very devoted to Him. By His order they preached His teachings to the world. Asking of him some questions, Lord Caitanya made the truth of the holy name appear from Haridäsa’s mouth.

These teachings are described in many places in Çré Caitanyacaritämåta, Çré Caitanya-bhägavata, and in many other books describing devotional service. Encouraged at various times by various devotees, I have compiled an anthology of various writings describing Çré Haridäsa Öhäkura’s preachings about the holy name.

From different faraway places I have gathered many books about Haridäsa. Seeing that the statements of the sahajiyäs, bäulas, and many others are only incoherent ramblings that have no value, I have taken great care to avoid their words. In this way I found one or two books explaining the pure Vaiñëava philosophy. Actually there were sixteen titles in thirty-two manuscripts, books pleasing to the rasikas. At this I was very happy. Çré Haridäsa Öhäkura taught the glories of the holy name to various pure devotees, and, in their gurudeva’s name, these disciples wrote various books. Seeing these books, the devotees in Çréhaööa-gräma who had originally encouraged me to write became very thankful. All these books I found contained Haridäsa’s teachings about the holy name. This book, Harinäma Cintämaëi, is a compilation of those teachings. To please the devotees, devotees whose only wealth is Lord Kåñëa, I now publish this book. I do not think persons who are not devoted to the holy name, persons who do not think Lord Kåñëa is their only wealth, should read this book. I have no wish to hear the foolish arguments of the nondevotees.

There are many paths of sädhana-bhakti. Taking shelter of the holy name is one of these paths. From the time of Çré Kåñëa Caitanya Mahäprabhu, the exalted devotees have followed this path, which xiii

was taught by Çré Haridäsa Öhäkura. For a long time the devotees residing in Vraja’s forests have followed this path, and starting a few days before them, the bhajanänandé Vaiñëavas in Jagannätha Puré have also followed it. With my own eyes I have seen how they follow. At the end of their Çré Hari-bhakti-viläsa, Çré Sanätana Gosvämé and Çré Gopäla Bhaööa Gosvämé clearly wrote about this method of performing pure devotional service, a method that consists of living in a solitary place and always hearing, chanting, and remembering the holy name without offense. This Çré Harinäma Cintämaëi is written in the meter payära. Women, children, and persons unlettered in Sanskrit can easily learn Lord Caitanya’s teachings from it. In this book I have not placed any Sanskrit quotes, for that might trouble them. Other books have already woven a great garland of scripture quotes about the holy name. Harinäma Cintämaëi follows the statements of all those scripture quotes. If Lord Kåñëa wills, may this book be promptly published for the benefit of the devotees.

The servant Çré Bhaktivinoda, whose only wealth is Lord Kåñëa.

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Pro l o gu e

By Yaçomaté devé däsé

All glories to His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda, who introduced the chanting of the Lord’s Holy Name in every town and village around the world.

Congratulations to all the readers!

You have in your hand a rare and most precious treasure, a sincere harinäma sädhaka’s guidebook for attaining love of God — Çré Harinäma Cintämaëi. It is an invaluable legacy and birthright of the Gauòéya Vaiñëava-sampradäya, gifted by our most revered and merciful predecessor äcärya, Çréla Saccidänanda Bhaktivinoda Öhäkura.

“How may the conditioned souls be easily delivered from their suffering?” It is in answer to this succinct and deep question from Çré Caitanya Mahäprabhu that Nämäcärya Çréla Haridäsa Öhäkura summarized the essence of pure chanting. In Çré Harinäma Cintämaëi, Çréla Bhaktivinoda Öhäkura takes us on an ethereal journey to witness the conversations between Caitanya Mahäprabhu and Haridäsa Öhäkura on the most crucial subject for this age of Kali — the chanting of the holy name — Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare. harinäma ye jagate dile kripä kari siddhi läbhe shista jiva laibeka vari upäya haile näma sästrera sammata anya çubha karma madhe haila ganita

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O Lord, You mercifully gave to the world the holy name of Lord Kåñëa. Intelligent souls will chant the holy name to attain perfection. The holy name is the primary way to attain perfection. That is the scriptures conclusion. Other pious deeds are counted as secondary ways to attain perfection. (Çré Harinäma Cintämaëi 11.20-21)

tära madhye sarva-çreñöha näma-saìkértana niraparädhe näma laile päya prema-dhana “Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead.” (Çré Caitanya Mahäprabhu to Sanätana Gosvämé in Çré Caitanya-caritämåta, Antya-lélä 4.71)

Just as Çré Caitanya Mahäprabhu instructed Çré Rämänanda Räya and Çréla Rüpa Gosvämé to respectively reveal the rasas and their secrets; Särvabhauma Bhaööäcärya to explain the intricacies of liberation; He wanted Çréla Haridäsa Öhäkura, born without special qualifications, to deliver näma-tattva, the process for this age. He awarded him the title of ‘Namäcärya’. It is our good fortune that Çréla Bhaktivinoda Öhäkura compiled these instructions in straightforward language for the benefit of simple minded Kaliyuga reprobates.

This book reveals the glories of chanting the Holy names which is more than a process as it is also the goal sought; it is both sädhana and sädhya. Through the building of faith and the recognition and avoidance of offences, it offers a systematic procedure to advance from chanting with aparädha — cold and heartless, to nämäbhäsa, the clearing stage, and finally çuddha-näma, the immediate precursor to pure love of God. Chanting with neither affection nor success is chanting with aparädha; ‘apa’ means without or against and ‘rädha’ means flow of affection or success — it is that utterance which is xvi

made with enmity in the heart; it is that which displeases the Holy name. It acts against spiritual success by taking the flow of one’s affection away from the Lord. It should be carefully avoided.

This book is not a dissertation awaiting comments or arguments.

This book is intended for the serious, faithful chanter who is eager to perfect his practices, sädhanä. It is reserved for those who are determined to submissively seek advice, with trust, from pure spiritual ancestors in learning to serve and love the holy name without motives or attachments. It has the potential to usher in pure bhakti, prema-bhakti. Çréla Bhaktivinoda Öhäkura is very clear in his introduction: “This is not an ordinary book. Only persons who have faith in Lord Caitanya and in devotional service, and who take shelter of the holy name are qualified to understand this book.” “I do not think persons who do not think Lord Kåñëa is their only wealth, should read this book. I have no wish to hear the foolish arguments of the non-devotees.” (Çré Harinäma Cintämaëi - Çréla Bhaktivinoda Öhäkura, Introduction)

We pray that all sincere students of Çré Harinäma Cintämaëi will daily take advantage of the saintly association provided through this publication. We are indebted to Sarvasäkñé prabhu and his team for making this complete edition available in English and Hindi.

It will certainly bring about success in everyone’s quest for pure chanting and all can soon welcome the Lord chanting constantly on their tongue in all humility along with Çréla Haridäsa Öhäkura. kåpä kari’ näma-rüpe ämära jihväya nirantara näca prabhu dhari tava päya O Lord! Be merciful and appear on my tongue in the form of Your holy name; dance there constantly. I fall at Your lotus feet and beg this of You. (Çré Harinäma Cintämaëi 11.53) Your insignificant servant, Yaçomaté devé däsé Mäyäpur Kértana Academy

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Chapter 1

The Glories of the Holy Name (çré-näma-mähätmya-sücanä )

gadäi gauräìga jaya jähnavä jévana | sétädvaita jaya çréväsädi bhakta gaëa ||1||

Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda, the life of Jähnavä Devé! Glory to Advaita, the husband of Sitä! Glory to Çréväsa and all the devotees of the Lord! lavaëa jaladhi tére, néläcale çré mandire däru brahma puruña pradhäna | jéve nistärite hari, arcä rüpe avatari bhoga mokña karena pradäna ||2||

On the shore of the salt-water ocean, in Niläcala, in a beautiful temple, the Supreme Personality of Godhead descended to this world and assumed the form of a wooden Deity to deliver the conditioned souls. He gives both happiness and liberation. sei dhäme çré caitanya, mänave karite dhanya sannyäsé rüpete bhagavän | kalite ye yuga dharma, bujhäite tära marma käçé miçra ghare adhiñöhäna ||3||

In this holy abode, Lord Caitanya stayed in Käçé Miçra’s home to bless the human race and to teach the heart of the true religion meant for the Kali-yuga. nija bhakta vånda laye, nije kalpa taru haye kåñëa prema dena sarva jane |

Çri Harinäm Cintämaëi

nänä mate bhakta mukhe, bhakta kathä çuni sukhe jéva çikñä dena suyatane ||4||

Taking His liberated devotees with Him, He became like a kalpa-våkña tree. To everyone He taught the science of love for Lord Kåñëa (kåñëa-prema). He happily heard the science of devotion from the mouths of many different devotees1, and He carefully taught the conditioned souls. eka dina bhagavän, samudre kariyä snäna çré siddha bakule hari däse | mili änandita mane jijïäsilä sa-yatane kise jéva tare anäyäse ||5||

One day, after bathing in the sea, Lord Caitanya met Haridäsa Öhäkura under a siddha-bakula tree. Happy at heart, He earnestly asked, “How will the conditioned souls be easily delivered?” prabhura caraëa dhari’, aneka vinaya kari’ galad-açru pulaka çaréra | hari-däsa mahäçaya käìdite käìdite kaya prabhu tava lélä sugabhéra ||6||

Weeping and weeping, and the hair of his body erect, and humbly grasping the Lord’s feet, saintly Haridäsa Öhäkura said, “O master, Your pastimes are very deep. ämi ati akiïcana, nähi mora vidyä dhana tava pada ämära sambala | e hena ayogya jane, praçna kari’ akäraëe bala prabhu habe kibä phala ||7|| 1

From Çré Rämänanda’s mouth came the description of the rasas. From Çré Särvabhauma’s mouth came the description of liberation. From Çré Rüpa Gosvämi’s mouth came the analysis of different rasas. From Çré Haridäsa’s mouth came the glories of the holy name.

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“I am very poor. I have no wealth of knowledge. Your feet are my only wealth. O master, what is the use of asking such a question of this unfit person? tumi kåñëa svayaà prabho, jéva uddhärite vibho navadvépa dhäme avatära | kåpä kari’ räìgä päya, räkha more gaura räya, tabe citta praphulla ämära ||8||

“You are the Supreme Lord Kåñëa. To deliver the conditioned souls, You have descended to Navadvépa. Please be merciful.

Please be kind. O Lord Gaura, please protect me. Please make my heart blossom with happiness. tomära ananta näma, tavänanta guëa gräma tava rüpa sukhera sägara | ananta tomära lélä, kåpä kari’ prakäçilä täi äsvädaye e pämara ||9||

“Your names have no end. Your transcendental qualities have no end. Your form is an ocean of bliss. Your pastimes have no end. Please be merciful and allow this sinner to relish the sweetness in them.2 cinmaya bhäskara tumi, kiraëera kaëa ämi tumi prabhu ämi nitya däsa | caraëa péyüña tava, mama sukha suvaibhava tava nämämåte mora äça ||10||

“You are the spiritual sun and I am an insignificant ray. You are the master. I am Your eternal servant. The nectar of Your You mercifully manifested Your spiritual name, form, qualities, and pastimes in this dull material world. Please allow the conditioned souls like me to relish the sweetness in them. With their material body and material senses, the conditioned souls cannot perceive Kåñëa’s name, form, qualities, and pastimes, which are all made of pure goodness. By Lord Kåñëa’s mercy these are all manifested in the material world to bring auspiciousness to the conditioned souls. Because they are spiritual in nature, they are all self-manifest.

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feet is my wealth of pleasure. The nectar of Your holy names is my only hope. e mata adhama ämi, ki balite jäni svämé taba äjïä kariba pälana | yä baläbe mora mukhe, tomäre baliba sukhe doña guëa nä kari gaëana ||11||

“O master, I am fallen. How will I know what to say? Still, I must obey Your command. The words You place in my mouth, I will happily speak. I will not try to judge their virtues or faults.” (kåñëa-tattva) The Truth of Lord Kåñëa

eka-mätra icchämaya kåñëa sarveçvara | nitya çakti-yoge kåñëa vibhu parätpara ||12||

Lord Kåñëa is the Supreme Personality of Godhead. There is no other. His every desire is always fulfilled. He is eternal. He is the master of all potencies. He is greater than the greatest.3 (kåñëa kåñëa-çakti) Lord Kåñëa and His Potencies

kåñëa-çakti kåñëa haite nä haya svatantra | yei çakti sei kåñëa kahe veda-mantra ||13|| 3

Lord Kåñëa is the Supreme Personality of Godhead. He is supremely independent. His desires are always fulfilled. He possesses inconceivable potencies. He is supremely conscious. He possesses potencies. Nothing is independent of Him. His potencies are His glories and powers. His powers and glories are limitless. Lord Kåñëa is the one non-dual Supreme Truth. The impersonalists, see Kåñëa as the undivided, quality-less Brahman. The truth is that the Brahman is the effulgence of Lord Kåñëa’s body. The followers of astänga-yoga see Kåñëa as the all-pervading subtle Supersoul present everywhere in the universes and in the hearts of all. In truth Lord Kåñëa does manifest Himself in an aàça-avatära as the Supersoul. Therefore Brahman and Paramätma are both partial manifestations of Lord Kåñëa. Therefore Kåñëa has all desires and all powers. He is fully conscious of everything. He is the independent Supreme Person.

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The potencies are never independent of Lord Kåñëa. Lord Kåñëa is identical with His potencies. This the Vedic mantras say. kåñëa vibhu, çakti täìra vaibhava svarüpa | ananta vaibhave kåñëa haya eka rüpa ||14||

Lord Kåñëa is all powerful. His potencies are His powers and glories. Lord Kåñëa is one person. His powers and glories have no end. (trividha vaibhava) Three Kinds of Potencies

çaktira prakäça yei sei ta vaibhava | vibhura vaibhava-mätra haya anubhava ||15||

His potencies manifest His powers and glories. Those powers and glories enable us to see Him.4 vaibhava-trividha tava gauräìga sundara | cid acit jéva tina çästrera gocara ||16||

Lord Caitanya has three kinds of powers and glories. They are: spirit, matter, and the individual souls. This the scriptures say.

(cid-vaibhava) His Spiritual Powers

ananta vaikuëöha ädi yata kåñëa dhäma | govinda çré-kåñëa hari ädi yata näma ||17||

The limitless realms that begin with Vaikuëöha are Lord Kåñëa’s abodes. The names that begin with Govinda, Çré Kåñëa, and Hari are His names.

4 Lord Kåñëa’s powers and glories are of three kinds: spirit, matter or His mäyä potency, and the individual spirit souls.

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Çri Harinäm Cintämaëi

dvibhuja muralédhara ädi yata rüpa | bhaktänanda-prada ädi guëa aparüpa ||18||

His forms begin with His two armed form where He plays the flute. His wonderful qualities begin with His quality of giving bliss to His devotees. vraje räsa-lélä, navadvépe saìkértana | ei rüpa kåñëa lélä vicitra gaëana ||19||

In Vraja, He enjoys the pastimes of räsa dance. In Navadvépa, He enjoys the pastimes of saìkértana. Lord Kåñëa’s wonderful pastimes are like these. e samasta cid-vaibhava apräkåta haya | äsiyä-o e prapaïce präpaïcika naya ||20||

All of His spiritual powers and glories are not material. Even though they may be manifested within the material world, they are not themselves material.5 cid-vyäpära samudaya viñëu-tattva-sära | viñëu-pada bali vede gäya bära bära ||21||

Lord Kåñëa’s powers and glories are Lord Kåñëa Himself (viñëutattva). Again and again the Vedas use the word ‘Viñëupäda’ (Lord Viñëu Himself, or Lord Viñëu’s lotus feet) to describe these powers and glories.

Lord Kåñëa’s spiritual powers and glories are counted among His spiritual potencies. Lord Kåñëa’s spiritual potency is His superior potency. His perfect spiritual potency manifests His spiritual powers and glories. From Lord Kåñëa’s spiritual potencies are manifest His spiritual abodes, spiritual holy names, spiritual forms, and multitude of spiritual pastimes. These are His spiritual powers and glories. From His spiritual sandhini potency is manifest eternal spiritual existence. From His samvit potency is manifest spiritual knowledge.

From His hlädini potency is manifest spiritual bliss. Relationships and rasa are manifest from these. Yogamäyä is counted among these spiritual potencies.

Yogamäyä is beyond material place, time, and qualities. It is always pure and blissful.

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The Glories of the Holy Name

(kåñëera cid-vibhuti-i viñëu-tattva çuddha-sattva) Lord Kåñëa’s Spiritual Powers and Glories are situated in pure goodness.

They are Lord Kåñëa Himself.

nähi tähe jaòa-dharma mäyära vikära | jaòätéta viñëu-tattva çuddha-sattva-sära ||22||

Lord Kåñëa (viñëu-tattva) is not a transformation of matter. He is situated in pure goodness (çuddha-sattva). He is beyond matter. çuddha-sattva rajas-tamo-gandha-virahita | rajas-tamo-miçra miçra-sattva suvidita ||23||

Pure spirit (çuddha-sattva) is not mixed with even the slightest tinge of the mode of passion. Goodness mixed with passion or ignorance is called miçra-sattva (mixed goodness).6 govinda vaikuëöha-nätha käraëodaçäyé | garbhodaçäyé ära kñéra-sindhu-çäyé ||24||

Lord Kåñëa manifests His form as Govinda, Vaikuëöhanätha, Käraëodakaçäyé Viñëu, Garbhodakaçäyi Viñëu, and Kñérodakaçäyé Viñëu. ära yata sväàça paricita avatära | sei saba çuddha-sattva viñëu-tattva-sära ||25|| Goodness is of two kinds: pure goodness and mixed goodness. All goodness in the Lord’s spiritual powers and glories is pure goodness. All goodness in the dull material world is mixed goodness. In pure goodness passion and ignorance are not present. From passion comes birth. Spiritual existence is beginningless and has no passion, which would bring births and beginnings. Spiritual existence has no ignorance either. Ignorance brings death and destruction.

Therefore, absent of passion and ignorance, spiritual existence is characterized as an eternal present (nitya-vartamäna). The Supreme Lord’s aàça-avatäras, who are all non-different from Him, are always situated in pure goodness. The touch of mäyä makes goodness become mixed with passion and ignorance. Çiva and the demigods are more virtuous than the conditioned souls. Proud of their superiority, the demigods have goodness that is considered mixed with passion and ignorance. The Supreme Personality of Godhead, however, is situated in pure goodness. When, employing His inconceivable potencies, He descends to the material world, He always remains in pure goodness. He always remains the master of mäyä. Mäyä always follows His commands.

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He also manifests many other aàça-avatäras (incarnations), They are all His expansions (viñëu-tattva), and They are all situated in pure goodness (çuddha-sattva). goloke vaikuëöhe ära käraëa-sägare | athavä e jaòe thäke, viñëu-näma dhare ||26||

Appearing in Goloka, Vaikuëöha, the Kärana-sägara (Causal Ocean), or in the material world, the Lord is known as Viñëu. praveçi e jaòa viçva mäyära adhéça | viñëu-näma präpta vibhu sarva-deva éça ||27|| mäyära éçvara mäyé çuddha-sattva-maya |

When He enters the material world, Lord Kåñëa remains the controller of matter. The name Viñëu still refers to Him. He is still all-powerful. He is still the master of all the demigods.7 He is still the controller of mäyä. Mäyä is still His property.

He is still situated in pure goodness (çuddha-sattva).

(miçra-sattva) Mixed Goodness

miçra-sattva brahmä çiva ädi saba haya ||28||

Brahmä, Çiva, and all the demigods are situated in mixed goodness. (cid-vaibhavera viståti) The Manifestation of His Spiritual Powers

e samasta viñëu-tattva ära viñëu-dhäma | tava cid-vaibhava nätha tava lélä-gräma ||29|| When they descend to the material world, the Lord’s powers and glories do not become material. They remain always spiritual. They are manifested by the Lord’s inconceivable potencies. They are always spiritual and always situated in pure goodness.

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The Glories of the Holy Name

O Lord, Your viñëu-tattva forms, Your viñëu-dhäma abodes, and Your transcendental pastimes are all manifested by Your spiritual potency (cid-vaibhava).

(acid-vaibhava mäyä-tattva) The Material Energy or Mäyä-tattva

virajära ei päre yata vastu haya | acit vaibhava tava caudda-loka-maya ||30||

O Lord, on the farther bank of the Virajä river is Your material potency, which consists of fourteen worlds. mäyära vaibhava bali’ bale devé-dhäma | païca-bhüta mano buddhi ahaìkära näma ||31||

These worlds are in the realm of Mäyä. They are called Devédhäma. They are made of the five gross material elements and the subtle material elements of mind, intelligence, and false-ego.8 e bhürloka, bhuvarloka ära svarga-loka | maharloka, jana-tapa-satya-brahmaloka ||32||

In this realm are Bhur-loka, Bhuvar-loka, Svarga-loka, Maharloka, Jana-loka, Tapa-loka, Satya-loka, and Brahma-loka. atala-sutala-ädi nimna loka säta | mäyika vaibhava tava çuna jagannätha ||33|| cid-vaibhava pürëa-tattva mäyä chäyä tära | The earthly planets are made of the five material elements. The gross material bodies of the conditioned souls are also made of the five material elements. These are all made of gross matter. The conditioned soul’s mind, intelligence and false ego are his subtle material body. It is also made of matter. The individual soul, which is a spiritual spark, is by nature situated in pure goodness. In his original form he has a mind, intelligence, and ego that are made of pure goodness.

These are spiritual. They are different from the subtle material body.

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Çri Harinäm Cintämaëi

Below those planets are the seven lower planets, which begin with Atala-loka and Sutala-loka. O master of all these planets, please hear of Your material potency. Your spiritual potency is all perfect and complete. Your material potency is a shadow of Your spiritual potency.

(jéva-vaibhava) The Individual Spirit Souls

cid-aëu-svarüpa jéva vaibhava prakära ||34||

The individual spirit souls are tiny fragments of Your spiritual potency. cid-dharma-vaçataù jéva svatantra gaöhana | saìkhyäya ananta sukha tära prayojana ||35||

Because they are spiritual in nature, the individual souls possess free will. There is no end to the number of individual souls.

They are motivated by the desire to find pleasure.

(mukta jéva) The Liberated Souls

sei sukha hetu yärä kåñëere barila | kåñëa-päriñada mukta-rüpete rahila ||36||

The souls who seek pleasure by associating with Kåñëa are liberated souls. They are Kåñëa’s associates.

(baddha vä bahirmukha jéva) The Conditioned Souls or the Souls Who have Turned Their Face Away from Lord Kåñëa

yärä punaù nija-sukha kariyä bhävanä| pärçva-sthitä mäyä prati karila kämanä ||37|| 28

The Glories of the Holy Name

A soul who thinks he can be happy independently will yearn to stay on the side of mäyä (material illusion). sei saba nitya-kåñëa-bahirmukha haila | devé-dhäme mäyä-kåta çaréra päila ||38||

Turning their face away from the eternal Lord Kåñëa, these souls enter the realm of Devé-dhäma, where they attain material bodies fashioned by mäyä. puëya päpa karma cakre paòiyä ekhana | sthüla liìga dehe sadä karena bhramaëa ||39||

They fall into the cycle of pious deeds and sins. Residing in gross and subtle material bodies, they continually wander in that world. kabhu svarge uöhe, kabhu niraye paòiyä | cauräçi lakña yoni bhoge bhramiyä bhramiyä ||40||

Sometimes they rise to Svarga-loka, and other times they fall into hell. They wander and wander in eighty four lakh species of life. (tathäpi kåñëa-dayä) Even so, Lord Kåñëa Gives His Mercy to them

tumi vibhu, tomära vaibhava jéva haya | däsera maìgala cintä tomära niçcaya ||41||

You are the Supreme Lord, and the individual souls are all Your potencies.9 You always think of Your servant’s welfare.

In whatever condition the individual soul may find himself, the Supreme Lord is always his friend and always fulfills his desires. The relationship between the Supreme Lord and the individual soul is eternal. Lord Kåñëa is the controller, and the individual soul is the controlled. Lord Kåñëa is the giver of laws and the individual soul must follow His laws. Lord Kåñëa is independent, and the individual soul is dependent on Kåñëa. Lord Kåñëa is the master, and the individual soul is His servant. Lord Kåñëa gives the fruits of work, and the individual soul desires the fruits of work.

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Çri Harinäm Cintämaëi

däsa yähä sukha mäni’ kare anveñaëa | tumi tähä kåpä kari’ kara vitaraëa ||42||

You kindly bestow whatever happiness Your servants seek.

(präkåta çubha-karma-karma-käëòa) Auspicious Material Activities, Karma-käëòa

mäyära vaibhave ye anitya sukha cäya | tomära kåpäya se anäyäse päya ||43||

By Your mercy the souls who desire temporary material happiness easily attain it. sei sukha präpty-upäya çubha-karma yata | niramile dharma-yajïa-yoga-homa-vrata ||44||

You created dharma, yajïa, yoga, homa, and vratas (vows), which are the auspicious activities (çubha-karma) that bring material happiness. sei saba çubha-karma sadä jaòa-maya | cinmayé pravåtti tähe kabhu nä milaya ||45|| tähära sädhane sädhya jaòamaya phala | ucca-loka bhoga sukha tähäte prabala ||46||

These auspicious activities are all material. They are not spiritual.10 By performing them one attains material benefits.

By their power one attains material pleasures and residence in the higher material planets.

10 Here dharma means varëäçrama-dharma. Yajïa means sacrifices like the agniñöoma-yajïa. Yoga means añöäìga-yoga and other yogas. Homa means havana-yajïa and other like ceremonies. Vrata means Darça-paurëamäsya and other like vows. Çubha-karma means iñöapürta and other like auspicious activities. All these auspicious activities are meant to be performed at specific times, in specific places, and using specific implements. Although Lord Viñëu is said to be the master of all these activities (yajïesvara), these activities are not directly spiritual. Without performing directly spiritual activities, the living entities cannot understand the Supreme.

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sei saba karma-bhoge nähi ätma-çänti | tähäte prayäsa karä atiçaya bhränti ||47||

Enjoying the results of these material actions, one cannot attain spiritual peace. The endeavor to attain material goals is a great mistake. sei saba çubha karma upäya haiyä | anitya upeya sädhe loka sukha diyä ||48||

By performing these auspicious material activities one attains only temporary material pleasures.11 (sei avasthä haite uddhärera upäya) The Way to Rise Above that Condition

kabhu yadi sädhu saìge jänite se päre | ämi jéva kåñëa-däsa, yäya mäyä-päre ||49||

If, by associating with devotees, he understands, “I am a pure spirit soul, Lord Kåñëa’s servant,” then the soul can cross beyond the realm of mäyä. se virala phala mätra sukåti-janita | tuccha karma-käëòe nähi karile vihita ||50||

That rare result is attained only by performing very pious deeds. The petty pious deeds prescribed in the karma-käëòa part of the Vedas will not bring it. (jïäna-käëòa, brahma-laya sukha) Jïana-kända, the Happiness of Merging into Brahman

ära yini mäyära yantraëä mätra jäni | mukti läbhe yatnavän tini hana jïäné ||51|| 11

Here the word “material pleasures” (loka-sukha) refers to the pleasures of Svarga-loka and other higher worlds, pleasures that are all temporary. Spiritual pleasures are different.

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A person who becomes aware that mäyä brings only suffering, and who therefore struggles to attain liberation, is a jïäni (philosopher). se saba lokera janya tumi dayämaya | jïäna-käëòa brahma-vidyä diyächa niçcaya ||52||

For the sake of these people, merciful Lord Kåñëa gives the philosophy of Brahman in the jïana-käëòa part of the Vedas. sei vidyä mäyäväda kariyä äçraya | jaòa mukta haye brahme jéva haya laya ||53||

The souls who take shelter of the Mäyäväda philosophy merge into Brahman. They attain a stunted kind of liberation.

(brahma-vastu ki?)

What is Brahman’s Nature?

sei brahma tava aìga-känti jyotirmaya | virajära päre sthita täte haya laya ||54||

O Lord, Brahman is the effulgence of Your body. It shines on the farther bank of the Virajä River. The impersonalists merge into it. ye saba asure viñëu karena saàhära | tähärä-o sei brahme yäya mäyä-pära ||55||

The demons killed by Kåñëa also cross beyond mäyä and merge into Brahman.

(kåñëa-bahirmukha) The Souls who have Turned their Face Away from Lord Kåñëa

karmé jïäné ubhaye-i kåñëa-bahirmukha | kabhu nähi äsvädaya kåñëa-däsya-sukha ||56|| 32

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The karmés (materialists) and jïänis (impersonalists) have both turned their face away from Lord Kåñëa. They never taste the sweetness of service to Lord Kåñëa.

(bhakty-unmukhé sukåti) Pious Activities Leading to Devotional Service

bhaktira unmukhé sei sukåti pradhäna | tära phale jéva bhakta-sädhu-saìga päna ||57||

Devotional activities performed by the one who is eager for devotional service are the best of pious deeds. Their fruit is that the soul attains association of devotees.12 çraddhävän haye kåñëa-bhakta-saìga kare | näme ruci, jéve dayä, bhakti-patha dhare ||58||

A faithful person who associates with Lord Kåñëa’s devotees attains a taste for the holy name. He becomes merciful to other souls. He walks on the path of devotional service.

(karmé o jïänéra prati kåpäya gauëa-patha vidhäna) Out of Mercy to the Karmés and Jïänis, the Lord Creates the Path of Indirect Devotional Service

dayära sägara tumi jévera éçvara | karmé jïäné bahirmukha uddhäre tatpara ||59||

O Supreme Lord, You are an ocean of mercy for the fallen souls.

You are very eager to deliver the karmés and jïänis who have turned their faces away from You. Pious deeds are of three kinds: karma, jïäna, and bhakti (devotional service).

The first two bring the fruits of work and the attainment of impersonal liberation as their results. The last kind of pious deed brings faith in pure devotional service. To the unknowing the activities of pure devotional service seem to be ordinary pious deeds.

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karma-pathe jïäna-pathe pathika ye jana | tähära uddhära lägi tomära yatana ||60||

You are very keen to deliver the souls who walk on the paths of karma and jïana. sei sei pathikera maìgala cintiyä | gauëa-bhakti patha eka räkhila kariyä ||61||

Thinking of how to benefit the souls who walk on these paths, You created the path of indirect devotional service.13 (karméra pakñe karmera gauëa-bhakti patha) For the Karmés, the Path of Devotional Service Mixed with Karma

karmé varëäçrame thäki sädhu-saìga kari | karma mäjhe bhakti kare gauëa-patha dhari ||62||

Following varnäçrama-dharma and associating with saintly persons, a karmé walks on the path of indirect devotional service, devotional service mixed with karma. tära kåta karma saba hådaya çodhiyä | tirohita haya çraddhä béje sthäna diyä ||63||

By performing the pious activities of karma, he purifies his heart. When the impurities have gone, the seed of faith is planted within him. (jïänéra gauëa-patha) The Path of Devotional Service Mixed with Jïäna

jïäné sukåtira bale bhaktera kåpäya | ananya bhaktite çraddhä anäyäse päya ||64||

By a devotee’s mercy, a pious jïäni easily attains faith in pure 13 By following the activities of varëäçrama one pleases Lord Kåñëa. In this way the path of karma (pious work) is the path of indirect devotional service.

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devotional service.14 tumi bala, mora däsa mäyära vipäke | cähe anya tuccha phala chäòiyä ämäke ||65||

O Lord, You say, “My servant has now fallen into the clutches of mäyä. Turning away from Me, he now desires petty and unimportant things. ämi jäni, tära yäte haya sumaìgala | bhukti mukti chäòäiyä di-i bhakti phala ||66||

“I know what is truly good for him. I will make him turn away from sense gratification and impersonal liberation. I will give him devotional service.”

(gauëa-pathera prakriyä) The Way to Walk on the Path of Indirect Devotional Service

tära käma anusäre cäläïä tähäre gauëa-patha bhakti-märge çraddhä di-i täre ||67||

“Following his desire, I will guide him on the path of indirect devotional service. Then I will give him faith on the path of direct devotional service.” e tomära kåpä prabhu tumi kåpämaya | kåpä nä karile kise jéva çuddha haya ||68||

O merciful Lord, this is all Your mercy. If You do not give Your mercy, how can these souls become purified?

14 Following the path of jïäna, where one may sometimes have the association of devotees, is another path of indirect devotional service. Discussing with Rämänanda Räya the way to attain pure devotional service, Lord Caitanya called these paths of indirect devotional service external. He did not like them.

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(kalite gauëa-pathera durdaçä) In the Kali-yuga, the Path of Indirec Devotional Service is Difficult

satya-yuge dhyäna-yoge kata åñi-gaëe | çuddha kari’ dile prabhu nija-bhakti-dhane ||69||

In the Satya-yuga, how many sages diligently practiced the yoga of meditation (dhyäna-yoga)? O Supreme Lord, You purified them and gave them the treasure of devotional service to You. tretä-yuge yajïa-karme aneka çodhile | dväpare arcana-märge bhakti biläile ||70||

In Tretä-yuga many souls became purified by performing yajïas.

In Dväpära-yuga they walked on the path of Deity worship. O Lord, You freely gave them devotional service. kali ägamane nätha jévera durdaçä | dekhi jïäna, karma, yoga chäòila bharasä ||71||

O Lord, when Kali-yuga came, the conditioned souls became unfortunate. Seeing this, You made them lose faith in jïana, karma, and yoga. alpa äyu, bahu péòä, bala-buddhi-hräsa | ei saba upadrava jéve kaila gräsa ||72||

Their lives are short. They suffer from many troubles. Their intelligence and strength are reduced. These obstacles devour the conditioned souls. varëäçrama dharma ära säìkhya yoga jïäna | kali-jéve uddhärite nahe balavän ||73||

Varëäçrama-dharma, säìkhya, yoga, and jïana have no power to deliver the conditioned souls in Kali-yuga. jïäna-karma-gata ye bhaktira gauëa-patha | kaëöake saìkérëa haïä haila vipatha ||74|| 36

The Glories of the Holy Name

In the Kali-yuga, the path of indirect devotional service — devotional service mixed with karma or jïäna, becomes a difficult path, a path overgrown with thorns.15 påthak upäya dhari upeya sädhane | vighna bahutara haila jévera jévane ||75||

By following this path, a soul finds many obstacles in his life.16 (nämälocanära mukhya-patha) The Holy Name is the Direct Path

prabhu tumi jévera maìgala cintä kari | kali yuge näma saìge svayaà avatari ||76||

O Supreme Lord, thinking how to benefit the conditioned souls in Kali-yuga, You descended to this world with the holy name. yuga dharma pracärile näma saìkértana | mukhya pathe jéva päya kåñëa prema dhana ||77|| 15 Because when one follows the path of philosophical speculation to understand the truth one may sometimes meet sincere devotees, and because by following the path of karma one may sometimes act selflessly and also offer the results of His work to the Supreme Lord, jïäna and karma, the two indirect paths of devotional service lead one to the temple of Bhakti-devi (the goddess of devotion). However, in Kali-yuga these paths of indirect devotional service have become corrupted. Instead of sincere devotees, hypocrites who wrap themselves in the flag of religion are now prominent. Instead of activities to purify the heart, activities that make one yearn for sense pleasures are now prominent. Therefore, by following the path of indirect devotional service one does not now attain auspiciousness. In Dväpära-yuga Deity worship was the primary spiritual path. By various kinds of wickedness even that Deity worship is now also often corrupted.

“The method by which one attains a goal is called ‘upeya’. ‘Upeya’ is a synonym for sädhya”. By the Supreme Lord’s mercy the individual souls attain the final goal (upeya or sädhya). Karma and jïäna are not the direct way to attain this final goal. Why not? They cease to exist when they approach that final goal.

The chanting of the holy name is not like them. The holy name is not different from the Supreme Personality of Godhead Himself. Therefore the holy name is both the goal (sädhya or upeya) and the means to attain the goal (sädhana or upeya). By understanding this truth one attains great good fortune.

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Çri Harinäm Cintämaëi

You taught that näma-saìkirtana (chanting of the holy name) is the yuga-dharma (religion of the age). By following this direct path of chanting the holy name, the conditioned souls attain the great treasure of love for Lord Kåñëa. nämera smaraëa ära näma-saìkértana | ei mätra dharma jéva karibe pälana ||78||

Simply by chanting and remembering the holy name, the conditioned souls will be delivered. (sädhya-sädhana o upäya upeyera abhedatä-krame nämera mukhyatä) The Goal and the Way to Attain it are not Different.

They are both the Holy Name

yei ta sädhana, sei sädhya yabe haila | upäya upeya madhye bheda nä rahila ||79||

In chanting the holy name, the goal and the way to attain it, are non-different. sädhyera sädhane ära nähi antaräya | anäyäse tare jéva tomära kåpäya ||80||

On this path, there are no obstacles in attaining the goal. O Lord, by Your mercy the conditioned souls easily attain the goal. ämi ta adhama ati majiyä viñaye | nä bhajinu näma tava ati müòha haye ||81||

I am very fallen. I am plunged in the ocean of material sense gratification. O Lord, “I am such a fool that I did not worship Your holy name.” dara dara dhärä cakñe brahma-haridäsa | paòila prabhura pade chäòiyä niùçväsa ||82||

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The Glories of the Holy Name

Sighing and tears streaming from his eyes, Haridäsa (incarnation of Lord Brahmä) fell at Lord Caitanya’s feet. hari bhakta bhakti mätre vinoda yähära | harinäma cintämaëi jévana tähära ||83||

May this book, Hari-näma-cintämani, become the very life and soul whose only joy is devotional service to Lord Kåñëa and His devotees. iti çré-hari-näma-cintämaëau näma-mähätma-sücanaà näma prathamaù paricchedaù |

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Chapter 2

Chanting the Holy Name (Näma-Grahaëa-Vicära)

gadäi gauräìga jaya jähnavä jévana | sétädvaita jaya çréväsädi bhakta gaëa ||1||

Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda, the life of Jähnavä-devé! Glory to Advaita, the husband of Sétä! Glory to Çréväsa and all the devotees of the Lord! mahä-preme hari-däsa karena rodana | preme täre gauracandra dilä äliìgana ||2||

Haridäsa Öhäkura wept with great love. With love Lord Caitanya embraced him. balena, tomära sama bhakta kothä ära | sarva-tattva-jïätä tumi sadä mäyä-pära ||3||

Lord Caitanya said, “Where is another devotee like you? You know all the truths of spiritual life. You are always beyond the touch of mäyä. (ananya bhajanera çreñöhatä) The Superiority of Pure Devotional Service

nica-kule avatari’ dekhäle sakale | dhane mäne kule çéle kåñëa nähi mile ||4||

Descending to this world, you took birth in a lowly family.

In this way you showed everyone that it is not by wealth, honor, noble family, or material virtues that one is able to meet Lord Kåñëa.

Çri Harinäm Cintämaëi

ananya bhajane yäìra çraddhä atiçaya | devatä apekñä çreñöha sei mahäçaya ||5||

Anyone who has great faith in pure devotional service is a saint.

He is more exalted than the demigods. (çré-hari-däsera nämäcäryyatä) Çré Haridäsa is the Teacher of the Holy Name

näma-tattva sarva-sära tomära vidita | äcäre äcäryya tumi pracäre paëòita ||6||

You know the truth of the holy name, the best of all truths.

You are an ideal example of saintly conduct. You are an expert preacher. bala haridäsa, näma-mahimä apära | çuniyä tomära mukhe änanda ämära ||7||

Speak, O Haridäsa, the limitless glories of the holy name.

Hearing them from your mouth, I will feel bliss. (vaiñëava-lakñaëa) The Qualities of a Vaiñëava

eka näma yära mukhe vaiñëava se haya | täre gåhé yatna kari mänibe niçcaya ||8||

Anyone who once says the holy name is a Vaiñëava. A householder should carefully honor him.1 To the questions of the people of Kulina-gräma, Lord Caitanya gave these replies (Çré Caitanya-caritämåta, Madhya-lilä 15.104, 15.106, 16.72, and 16.74):

1

prabhu kahena,—‘kåñëa-sevä’, ‘vaiñëava-sevana’ ‘nirantara kara kåñëa-näma-saìkértana’

Çré Caitanya Mahäprabhu replied, “Without cessation continue chanting the holy name of Lord Kåñëa. Whenever possible, serve Him and His devotees, the Vaiñëavas.” prabhu kahe,—“yäìra mukhe çuni eka-bära kåñëa-näma, sei püjya,—çreñöha sabäkära”

Çré Caitanya Mahäprabhu replied, “Whoever chants the holy name of Kåñëa just once is worshipable and is the topmost human being.”

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Chanting the Holy Name

(vaiñëavatara-lakñaëa) The Qualities of a More Exalted Vaiñëava

nirantara yära mukhe çuni kåñëa-näma | sei se vaiñëavatärasarva-guëa-dhäma ||9||

Anyone from whose mouth one always hears the holy name of Lord Kåñëa is a more exalted Vaiñëava. He is the abode of all good qualities.

(vaiñëavatama-lakñaëa) The Qualities of the most Exalted Vaiñëava

vaiñëava uttama sei yähäre dekhile | kåñëa-näma äse mukhe kåñëa-bhakti mile ||10||

Simply by seeing him one feels devotion to Lord Kåñëa and finds Lord Kåñëa’s holy name in one’s mouth. That is a most exalted Vaiñëava. hena kåñëa-näma jéva ki rüpe karibe | tähära vidhäna tumi ämäre balibe ||11||

“How will the conditioned souls take up the chanting of Lord Kåñëa’s holy name. What is the arrangement for that. Please tell that to Me.” kara yuòi haridäsa balena vacana | prema gada-gada svara sajala nayana ||12|| footnote continue “kåñëa-näma nirantara yäìhära vadane sei vaiñëava-çreñöha, bhaja täìhära caraëe

A person who is always chanting the holy name of the Lord is to be considered a first-class Vaiñëava, and your duty is to serve his lotus feet.” yäìhära darçane mukhe äise kåñëa-näma täìhäre jäniha tumi ‘vaiñëava-pradhäna’

Çré Caitanya Mahäprabhu said, “A first-class Vaiñëava is he whose very presence makes others chant the holy name of Kåñëa.”

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Folding his hands, Haridäsa Öhäkura began to speak. Pushed by ecstatic love, his eyes were filled with tears and his voice was choked.

(nämera svarüpa) The Nature of the Holy Name

kåñëa-näma cintämaëi anädi cinmaya | yei kåñëa sei näma eka-tattva haya ||13||

Haridäsa Öhäkura said, Lord Kåñëa’s holy name is spiritual.

It has no beginning. It is a cintämaëi jewel. Lord Kåñëa is His holy name. They are one.2 caitanya vigraha näma nitya mukta tattva | näma nämé bhinna naya, nitya çuddha sattva ||14||

The holy name is the form of transcendental mellows. It is always liberated. It is eternal and pure. It is not different from Lord Kåñëa Himself. e jaòa jagate täìra akñara äkära | rasa-rüpe rasikete sattva avatära ||15||

Its form is eternal, and its nature nectar for the rasikas who relish the nectar, the holy name descends into this dull and lifeless material world. kåñëa vastu haya cäri dharme paricita | näma rüpa guëa karma anädi vihita ||16||

A cintämaëi jewel can give anything. To persons who have material desires the cintämaëi jewel of Kåñëa’s name gives material piety, wealth, sense pleasures, and impersonal liberation. To persons who have no material desires the cintämaëi jewel of Kåñëa’s name gives pure love for Lord Kåñëa.

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Chanting the Holy Name

Lord Kåñëa is known3 in four ways: by His name, form, qualities, and actions. These four have no beginning. (näma nitya-siddha) The Holy Name is Eternally Perfect

nitya vastu rasa-rüpa kåñëa se advaya | sei cäri paricaye vastu siddha haya ||17||

Lord Kåñëa exists eternally. He is nectar personified. He is free from material dualities. His four features (name, form, qualities, and actions) are all perfect. sandhiné çaktite täìra cäri paricaya | nitya-siddha rüpe khyäta sarvadä cinmaya ||18||

These four features are manifest by His sandhiné potency.

These features are celebrated as being eternal, perfect, and always spiritual. kåñëa äkarñaye sarva viçva-gata jana | sei nitya dharma gata kåñëa näma dhana ||19||

Lord Kåñëa attracts everyone in all the worlds. The great treasure that is Lord Kåñëa’s name also has that same quality eternally. (kåñëa-rüpa nitya) Lord Kåñëa’s Form is Eternal

kåñëa-rüpa kåñëa haite sarvadä abheda | näma rüpa eka vastu nähika prabheda ||20|| Lord Kåñëa is known by means of His name, form, qualities, and activities.

Lord Kåñëa is the supreme object of knowledge. His name, form, qualities, and pastimes are the four things that reveal Him. Nothing can be said about any object of knowledge that is absent of these four things. For example, the quality-less impersonal Brahman is devoid of these four things. That is why nothing can be said about it. Because He possesses these four things, the Supreme Personality of Godhead is different from the impersonal Brahman.

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Çri Harinäm Cintämaëi

Lord Kåñëa is never different from His form. His name and form are the same. They are not different. çré-näma smarile rüpa äise saìge saìge | rüpa näma bhinna naya, näce nänä raìge ||21||

Anyone who remembers Lord Kåñëa’s name, meets Lord Kåñëa’s form. Lord Kåñëa’s name and form are not different. They are Lord Kåñëa Himself dancing in different dancing places. (kåñëa-guëa nitya) Lord Kåñëa’s Qualities are Eternal

kåñëa-guëa catuù-ñañöhi ananta apära | yäìra nija aàça-rüpe saba avatära ||22||

Lord Kåñëa possesses sixty-four qualities, qualities manifest in Him in limitless fullness.4 In His various incarnations these qualities are manifest only partially. yäìra guëa aàçe brahmä çivädi éçvara | yäìra guëe näräyaëa ñañöhi guëeçvara ||23||

Brahmä, Çiva, and the demigods possess only some of these qualities. Lord Näräyaëa possesses sixty of them. sei saba nitya-guëe nitya näma täìra | ananta saìkhyäya vyäpta vaikuëöha vyäpära ||24||

All these qualities are eternally present in Lord Kåñëa’s holy name. Limitless numbers of these qualities fill the spiritual world of Vaikuëöha.

Please see in the fifth chapter of this book a garland of words describing this topic. In Lord Kåñëa all sixty four qualities are fully and splendidly present. In Lord Räma and the other avatäras manifested from Lord Näräyana, down to the amça-avatäras and viläsa-avatäras, sixty qualities are manifested. In Lord Çiva and the demigods fifty-five qualities are manifested. In ordinary individual souls fifty qualities are seen in the form of droplets of a drop. Lord Kåñëa possesses four qualities that even the other viñëu-tattva forms do not possess.

Therefore He is the best of all forms of the Lord.

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Chanting the Holy Name

(kåñëa-lélära nityatva) Lord Kåñëa’s Pastimes are Eternal

sei guëa taraìgete lélära vistära | goloke vaikuëöha vraja saba cid-äkär ||25||

Present everywhere in the waves of these qualities are Lord Kåñëa’s pastimes. These perfectly spiritual pastimes are manifested in Goloka, Vaikuëöha, and Vraja. (cid-vastute näma, rüpa, guëa, lélä vastu haite påthak naya) Lord Kåñëa’s Spiritual Name, form, Qualities, and Pastimes are not Different from one Another

näma rüpa guëa lélä abhinna udaya | acit samparke baddha jéve bhinna haya ||26||

Lord Kåñëa’s name, form, qualities, and pastimes are not different from each other. The conditioned soul’s material names, forms, qualities, and activities are different from each other.5 çuddha jéve näma rüpa guëa kriyä eka | jaòäçrita dehe bheda ei se viveka ||27||

The pure liberated soul’s names, forms, qualities, and activities are all one. They are not different from each other. However, when the soul takes shelter of a material body, he gets a name, form, qualities, and activities that are different from each other.

Lord Kåñëa is the all-powerful conscious being. His name, form, qualities, and pastimes are not different from Him. The individual spirit soul is a tiny particle of consciousness. In his pure state his name, form, qualities, and activities are not different from him. However, when the individual spirit soul is imprisoned in the world of birth and death, and is given an external body made of gross and subtle matter, then the name, form, qualities, and activities of that material body are different from him. They are an imitation or a caricature of his original features. When, by Lord Kåñëa’s mercy, the individual soul becomes liberated, he has a body where these features are not different from himself.

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Çri Harinäm Cintämaëi

kåñëe nähi jaòa-gandha ataeva täìya | näma rüpa guëa lélä eka-tattva bhäya ||28||

Lord Kåñëa never has even the slightest scent of anything material. Therefore His name, form, qualities, and pastimes are all one.

(nämera sarva-mülatva) The Holy Name is the Root of Everything

ei cäri paricaya madhye näma täìra | sakalera ädi se pratéti sabäkära ||29||

Of these four (name, form, qualities, and pastimes) ways in which You are known, Your name is the foremost. This is accepted by all. ataeva näma mätra vaiñëavera dharma | näme prasphuöita haya rüpa, guëa, karma ||30||

The foremost dharma of a Vaiñëava is to chant the holy name.

From Your holy name manifests Your form, qualities, and pastimes. kåñëera samagra lélä näme vidyamäna | näme se parama tattva tomära vidhäna ||31||

In the Holy name all the pastimes of Kåñëa are present. You have personally declared Krsna’s name to be the highest Absolute Truth.

(vaiñëava o vaiñëava-präye bheda äche) The difference Between the Vaiñëavas and the Almost-Vaiñëavas

sei näma baddha jéva çraddhä sahakäre | çuddha rüpe laile vaiñëava bali täre ||32||

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Chanting the Holy Name

A conditioned soul may chant Your name with faith. When he becomes purified, he is called a Vaiñëava. nämäbhäsa yära haya se vaiñëava-präya | kåñëa-kåpä bale krame çuddha bhäva päya ||33||

A person who chants nämäbhäsa (the first faint light of the holy name) is called an almost-Vaiñëava (vaiñëava-präya). By Lord Kåñëa’s mercy he gradually becomes purified.

(ei mäyika jagate kåñëa-näma o jéva ei duiöi mätra cid-vyäpära) Within Mäyä’s World, only the Individual Spirit Souls and Lord Kåñëa’s Holy Name are Spiritual

näma sama vastu näi e bhava saàsäre | näma se parama dhana kåñëera bhäëòäre ||34||

Nothing is like the holy name in this world of birth and death. The holy name is the greatest treasure in Lord Kåñëa’s treasure-house. jéva nije cid-vyäpära kåñëa-näma ära | ära saba präpaïcika jagat saàsära ||35||

In this world of birth and death the individual souls and Lord Kåñëa’s holy name alone are spiritual. All else is made of matter.6

Everything in the material world is made of mäyä. It is dull and inert. By Lord Kåñëa’s will some individual souls are imprisoned in the material world. They are the only spiritual entities in the material world. Assuming the form of His holy name, Lord Kåñëa has descended into the material world. The holy name is thus the second spiritual entity in the material world.

6

Thus in the material world two kinds of spiritual entities are present: the individual spirit souls and Lord Kåñëa’s holy name. The demigods headed

by Brahmä are all vibhinnämça potencies of the Lord. Thus they are counted among the individual souls.

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(mukhya, gauëa bhede näma dui prakära) The Two Kinds of Holy Names: Primary and Secondary

mukhya o gauëa bhede kåñëa-näma dvi-prakära | mukhya-nämäçraye jéva päya sarva sära ||36||

Lord Kåñëa’s holy names are of two kinds: primary and secondary.

By taking shelter of the primary names, the individual souls attain the greatest benefit. cil-lélä äçraya kari’ yata kåñëa-näma | sei sei mukhya näma sarva guëa dhäma ||37||

The names that describe the Lord’s transcendental pastimes are Lord Kåñëa’s primary names. They are the abode of all transcendental qualities. (mukhya näma) The Primary Names

govinda gopäla räma çré-nanda-nandana | rädhänätha hari yaçomaté präëa-dhana ||38|| madana-mohana çyämasundara mädhava | gopénätha vraja-gopa räkhäla yädava ||39|| ei rüpa nitya lélä prakäçaka näma | e saba kértane jéva päya kåñëa dhäma ||40||

Govinda, Gopäla, Çré Nandanandana, Radhänätha, Hari, Yaçomaté-präëa-dhana, Madana-mohana, Çyämasundara, Mädhava, Gopénätha, Vrajagopa-räkhäla, and Yädava are examples of names that describe the Lord’s eternal pastimes.

By chanting these names the spirit souls attain Lord Kåñëa’s abode. (gauëa näma o tähära lakñaëa) The Secondary Names and their Symptoms

jaòä prakåtira paricaye näma yata | prakåtira guëe gauëa vedera sammata ||41|| 50

Chanting the Holy Name

The names that describe the Supreme Lord’s relationship with the dull material world are secondary names. This the Vedas say. såñöi-kartä paramätmä brahma sthiti-kara | jagat-saàhartä pätä – yajïeçvara hara ||42||

Såñöi-kartä (the Creator), Paramätmä (the Supersoul), Brahma (Brahman), Sthitikara (the Maintainer), Jagat-saàhärtä (the Destroyer of the material worlds), Pätä (the Protector), Yajïeçvara (the Lord of Yajïas), and Hara (the Lord Who Takes Away) are examples of these secondary names.

(mukhya o gauëa nämera phala-bheda) The Different Results Brought by the Primary and Secondary Names

ei-rüpa näma karma-jïäna-käëòa-gata | puëya mokña däna kare çästrera sammata ||43||

The secondary names are found in the karma-käëòa and jïana-käëòa parts of the Vedas. These names bring piety and impersonal liberation. This the scriptures say. nämera ye mukhya phala kåñëa prema dhana | tära mukhya näme mätra labhe sädhu gaëa ||44||

The primary names bring the great treasure of pure love for Lord Kåñëa. Only by chanting these primary names do the devotees attain that treasure.7 (näma o nämäbhäsa-mätra phala-bheda) The Different Results Brought by Proper Chanting of the Holy Name and by Nämäbhäsa

eka kåñëa-näma yadi mukhe bähiräya | athavä çravaëa-pathe antarete yäya ||45|| Lord Kåñëa’s secondary names bring piety and impersonal liberation. Lord Kåñëa’s primary names bring only pure love for Lord Kåñëa.

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Çri Harinäm Cintämaëi

çuddha varëa haya vä açuddha varëa haya | täte jéva tare ei çästrera nirëaya ||46||

If the holy name once comes out from the mouth or once enters the pathway of the ears, whether its syllables are spoken purely or not, the soul speaking or hearing them becomes delivered.

That is the conclusion of the scriptures. kintu eka kathä ithe äche suniçcita || nämäbhäsa haile vilambe haya hita ||47||

However, one thing should be said about this: Chanting with nämäbhäsa will bring its benefit slowly. nämäbhäsa haile-o anya çubha haya | prema-dhana kevala vilambe upajaya ||48||

Nämäbhäsa is certainly auspicious, but with nämäbhasa chanting the great treasure of pure spiritual love takes birth after some delay. nämäbhäse päpa-kñaye çuddha näma haya | takhana-i çré-kåñëa-prema labhaye niçcaya ||49||

By nämäbhäsa chanting sins are gradually destroyed and the pure holy name gradually appears. Then the chanter attains pure love for Lord Kåñëa (kåñëa-prema).8

(vyavahita vä vyavadhäne doñe janme) The Fault of Disruption

kintu vyavahita hale haya aparädha | sei aparädhe haya prema-läbha bädha ||50|| By nämäbhäsa all sins are destroyed. When all sins and unwanted things (anarthäs) are far away, the pure holy name (çuddha-näma) dances on the tongue. The pure holy name gives pure love for Lord Kåñëa (kåñëa-prema).

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Separation (thinking that the holy name is different from Lord Kåñëa) is an offense. This offense blocks the attainment of pure love (prema). näma-nämé bheda-buddhi vyavadhäna haya | vyavahita thäkile kadäpi prema naya ||51||

To think that Lord Kåñëa is different from His holy name is an offense of disruption. As long as this idea of separation is present there can be no pure love (prema).

(vyavadhäna dui prakära) Two Kinds of Disruption

varëa-vyavadhäna ära tattva-vyavadhäna | vyavadhäna dvi-prakära vedera vidhäna ||52||

The Vedas describe two kinds of disruption: disruption in the syllables, and disruption of identities.

(mäyäväda-i näme tattva-vyavadhäna kare) The Mäyävädis Think Lord Kåñëa is Different from His Holy Name

tattva-vyavadhäna mäyäväda duñöa mata | kalira jaïjäla ei çästra asammata ||53||

The mäyävädi fools think Lord Kåñëa is different from His holy name. This rubbish idea is not sanctioned by the scriptures.9 Separation of syllables is like this: In the word “hathikari” the first and last syllables produce the word hari. Because the syllables thika intervene, the full benefit of the holy name is not attained. In the word haräma”, however, there is no separation of this kind. Because all the parts of the holy name are together, the word haräma” brings liberation. Separation of identities is very bad. In truth the name Kåñëa and the person Kåñëa are not different from each other. If in, their creative speculations, the mäyävädis say that the name Kåñëa is different from the Supreme Brahman, then they commit the offense of separation of identities. That offense destroys everything.

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(vyavadhänäbiddha näma-i çuddha näma) In Pure Chanting of the Holy Name the Chanter is Free from the Idea that Lord Kåñëa is Different from His Holy Name

ataeva çuddha kåñëa näma yäìra mukhe | täìhäke vaiñëava jäni sadä sevi sukhe ||54||

Anyone who with his mouth purely chants Lord Kåñëa’s holy name I accept him as a Vaiñëava. I happily serve him. (anartha yata nañöa haya tata-i nämäbhäsatva düra haya o cinmaya näma prakäça päya) When Unwanted Things are Destroyed and Nämäbhäsa is Thrown far Away, the Spiritual Holy Name is Openly Manifest

nämäbhäsa bhedi çuddha-näma labhibäre | sad-guru sevibe jéva yatna sahakäre ||55||

In order to overcome nämäbhäsa and gets the pure name, a soul must carefully serve his spiritual master. bhajane anartha näça yei kñaëe päya | cit-svarüpa näme näce bhaktera jéhväya ||56||

When the devotee’s devotional service is free of all unwanted things (anarthäs), the spiritual holy name dances on the devotee’s tongue. näma se amåta dhärä nähi chäòe ära | näma rase matta jéva näce anivära ||57||

Such a devotee will never abandon the holy name which flows like nectar. Intoxicated by drinking the nectar of the holy name that devotee dances incessantly. näma näce, jéva näce näce prema dhana | jagat näcäya, mäyä kare paläyana ||58||

Then the holy name dances. The soul dances. The treasure of spiritual love (prema) dances. Together they make the whole world dance and the mäyä runs far away.

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(yähära näme çraddhä haya tähära-i näme adhikära haiyä thäke, näme sarva-çakti äche) He who has Faith in the Holy Name is Qualified to Chant.

All Potencies are Present in the Holy Name

näme adhikära nara-mätre kaile däna | sarva-çakti näme prabhu karile vidhäna ||59||

The Supreme Lord has given to every human being the right to chant the holy name. The Lord has also placed all His potencies in the holy name. yära çraddhä haya näme sei adhikäré | yära mukhe kåñëa-näma sei se äcäré ||60||

He who has faith in the holy name is qualified to chant it. He is saintly and pious on whose tongue the holy name appears.

(deça-käla açaucädira bädhä näme näi) In the Holy Name there are no Obstacles of Place, Time, Impurity, or Anything Else

deça käla açaucädi niyama sakäla | çré-näma-grahaëe näi näma se prabala ||61||

Considerations of the proper time or place, of impurity, of rules and regulations, or of anything else have no bearing on chanting the holy name, for the holy name is very powerful.

(kali-jévera näme niñkapaöa viçväsa haile-i näme adhikära haila) Persons in the Kali-yuga who have Sincere Faith in the Holy Name are Qualified to Chant

däne yajïe snäne jape äche ta vicära | kåñëa-saìkértane mätra çraddhä adhikära ||62||

In giving charity, performing yajïas, performing ritual bath, and chanting japa of other manträs, many rules and regulations 55

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must be followed. However, in chanting Lord Kåñëa’s holy name, faith alone makes one qualified to chant.10 yuga-dharma hari-näma ananya çraddhäya | ye kare äçraya tära sarva-läbha haya ||63||

Anyone who with undeviating faith takes shelter of chanting Lord Kåñëa’s holy name, the yuga-dharma for this age, attains all perfection. kali jéva niñkapaöe kåñëera saàsäre | avasthita haye kåñëa-näma sadä kare ||64||

The souls in Kali-yuga should always chant Lord Kåñëa’s holy name without any duplicity and remain fix in Kåñëa’s saàsära. (nämera anuküla viñaya grahaëa o pratiküla visaya varjana) One should accept what is Favorable for Chanting the Holy Name and Reject what is not Favorable for Chanting the Holy Name

bhajanera anuküla sarva käryya kari’ | bhajanera pratiküla saba parihari’ ||65||

One should accept everything favorable for devotional service and reject everything unfavorable for devotional service. kåñëera saàsäre thäki’ käöäye jévana | nirantara hari-näma karena smaraëa ||66||

One should pass his life always remembering Lord Kåñëa’s holy name while remaining in this material world. (ananya buddhite näma grahaëa karibe) One should Chant the Holy Name with Determination In giving charity and performing other pious deeds one must consider whether the time, place, and object are pure or impure. However, faith alone makes one qualified to chant the holy names of Lord Kåñëa. Nothing else need be considered.

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ära kona dharma karma kabhu nä karibe | svatantra éçvara-jïäne anye nä püjibe ||67||

One should not follow any other religion or rituals. One should not worship anyone but Lord Kåñëa as the Supreme Lord. kåñëa-näma bhakta-sevä satata karibe | kåñëa-prema läbha tära avaçya ha-ibe ||68||

One should always chant Lord Kåñëa’s name and always serve His devotees. In this way one will certainly attain pure love for Lord Kåñëa (kåñëa-prema). haridäsa käìdi prabhu caraëe paòiyä | näme anuräga mäge caraëa dhariyä ||69||

Weeping, Haridäsa Öhäkura fell at Lord Caitanya’s feet, held them, and begged for the gift of love for the holy name. haridäsa pade bhaktivinoda yähära | harinäma cintämaëi jévana tähära ||70||

The cintämani jewel of Lord Kåñëa’s holy name has become the life of Bhaktivinoda, who always stays at Haridäsa Thakura’s feet. iti çré-hari-näma-cintämaëau näma-grahaëa-vicäro näma prathamaù paricchedaù |

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NÄMÄBHÄSA (nämäbhäsa vicära)

gadäi gauräìga jaya jähnavä jévana | sétädvaita jaya çréväsädi bhakta-jana ||1||

Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda, the life of Jähnavä-devé! Glory to Advaita, the husband of Sétä! Glory to Çréväsa and all the devotees of the Lord! haridäse mahäprabhu sadaya haiyä | uöhäya takhana padma-hasta prasäriyä ||2||

Extending His lotus hand, merciful Lord Caitanya picked up Haridäsa. bale çuna haridäsa ämära vacana | nämäbhäsa spañöa-rüpe bujhäo ekhana ||3||

He said, Haridäsa, listen to My words. I will make you understand nämäbhäsa very clearly. nämäbhäsa bujhäile näma çuddha habe | anäyäse jéva näma-guëe tare yäbe ||4||

One who understands nämäbhäsa will attain pure chanting of the holy name. By the mercy of the holy name that soul will cross over the ocean of birth and death.

(nämäbhäsa—megha kujjhaöikä-rüpa ajïäna o anartha) Ignorance and Anarthäs are Like Clouds and Fog

näma sürya-sama näçe mäyä andhakära | megha kujjhaöikä näme òhäke bära bära ||5||

Çri Harinäm Cintämaëi

Shining like the sun, the holy name destroys the darkness of ignorance. However, clouds and fog again and again cover the sun of the holy name. jévera ajïäna ära anartha sakala | kujjhaöikä-megha-rüpe haya ta prabala ||6||

The individual soul’s ignorance and anarthäs become like clouds and fog.1 kåñëa-näma sürya citta-gagaëe uöhila | kujjhaöikä-megha punaù tähäre òhäkila ||7||

When the sun of the holy name rises in the sky of the heart, these clouds and fog again cover it. (ajïäna kujjhaöikä svarüpa bhrama) The Mist of Ignorance

nämera ye cit svarüpa tähä nähi jäne | se ajïäna kujjhaöikä andhakära äne ||8||

When the soul does not understand the spiritual nature of the holy name, the fog of ignorance brings darkness. kåñëa sarveçvara bali’ nähi jäne yei | nänä deve püji karma-märge bhrame sei ||9||

A soul who does not know that Lord Kåñëa is the Supreme Personality of Godhead, will worship many demigods. In this way he is lost, wandering on the path of karma.

Lord Kåñëa and Lord Kåñëa’s names are not different. They are a spiritual sun that destroys the darkness of ignorance. Out of compassion for the conditioned souls, the sun of the holy name rises in the material world. The conditioned soul’s ignorance is like fog. The conditioned soul’s anarthas are like clouds. They make a darkness that covers the sun of the holy name. Actually that darkness covers only the eyes of the conditioned souls. The sun is great. Nothing has the power to cover it. Still, when shadows fall on the eyes of the conditioned souls, it is said that the sun is covered.

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jéve cit svarüpa bali’ nähi yära jïäna | mäyä jaòäçraye tära satata ajïäna ||10||

“A soul who does not understand his own spiritual identity as a soul takes shelter of mäyä, he is always in ignorance.” tabe haridäsa bale äja ämi dhanya | mama mukhe näma kathä çunibe caitanya ||11||

Then Haridäsa Öhäkura said, “Today I have become fortunate.

From my mouth Lord Caitanya will hear about the holy name. kåñëa jéva prabhu-däsa jaòätmikä mäyä | ye nä jäne tära çire ajïänera chäyä ||12||

Lord Kåñëa and the individual souls are master and servants, and the world of mäyä is dull, lifeless, and worthless. When a soul does not know these truths, the shadow of ignorance falls on his head.2 (megha anartha—asat-tåñëä, hådaya-daurbalya, aparädha) The Clouds of Anarthäs-Thirst for Worthless Material Things, Weakness of Heart, and Offenses

asat-tåñëä, hådaya-daurbalya, aparädha | anartha e saba megha-rüpe kare bädha ||13||

The anarthäs are: thirst for worthless material things, weakness of heart, and offenses. Like clouds, these anarthäs block the sun of the holy name.3 The holy name is spiritual in nature. Lord Kåñëa is the supreme master of all, the various demigods are all Lord Kåñëa’s servants, the individual souls are all spiritual in nature, and the world of mäyä is dull, lifeless, and worthless, When they do not understand these truths, the individual soul’s are in ignorance.

However, when they understand these truths, they are not in ignorance.

2

The thirst for worthless material things, which means the thirst for sense objects that have nothing to do with Lord Kåñëa, or in other words the desire for material sense pleasures, and also weakness of heart, and also offenses are the anartha clouds that fall on the individual souls.

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näma-sürya-raçmi òhäke, nämäbhäsa haya | svataù siddha kåñëa-näme sadä äcchädaya ||14||

When these clouds block the light emanating from the sun of the holy name, it is called nämäbhäsa. However, the holy name of Lord Kåñëa which is perfect in itself is always uncovered. (nämäbhäsera avadhi) How Nämäbhäsa Comes to an End

sambandha-tattvera jïäna yävat nä haya | tävat se nämäbhäsa jévera äçraya ||15||

As long as he does not understand his relationship with Lord Kåñëa, the individual soul will take shelter of nämäbhäsa. sädhaka yadyapi päya sad-guru äçraya | bhajana-naipuëye megha ädi düra haya ||16||

However, if an individual soul takes shelter of a bonafide spiritual master and becomes expert in devotional service, the clouds of anarthäs flee from him. (saàbandha, abhidheya, prayojana) Saàbandha (Relationship), Abhidheya (Activities of Devotional Service), and Prayojana (Pure Love for Lord Kåñëa)

megha kujjhaöikä gele näma-diväkara | prakäça haiyä bhakte dena prema-vara ||17||

When these clouds and fog are gone, then the sun of the holy name shines brightly. To such a devotee the holy name then gives the gift of pure love (prema) for Lord Kåñëa. sad-guru sambandha jïäna kariyä arpaëa | abhidheya rüpe karäna nämänuçélana ||18||

The bona fide spiritual master then gives knowledge of the soul’s relationship with Lord Kåñëa. The spiritual master 62

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instructs the disciple to take up abhideya or chanting of the holy name. näma-sürya svalpa-käle prabala haiyä | anartha-kujjhaöikä dena täòäiyä ||19||

Soon, shining very brightly, the sun of the holy name chases away the clouds of anarthäs. prayojana-tattva tabe dena prema-dhana | präpta-prema jéva kare näma-saìkértana ||20||

When the holy name gives the great treasure of spiritual love (prema) that is called prayojana. Then such a soul filled with love chants the holy name.

(sambandha-jïäna) Knowledge of the Individual Soul’s Relationship with Lord Kåñëa

sad-guru-caraëe jéva çraddhä sahakäre | prathame sambandha-jïäna päya suvicäre ||21||

With the help of faith in the feet of his bona fide spiritual master, the soul attains knowledge of his relationship with Lord Kåñëa. kåñëa-nitya prabhu ära jéva nitya däsa | kåñëa prema nitya jéva-svabhäva prakäça ||22||

Lord Kåñëa is the eternal master. The souls are His eternal servants. Love for Lord Kåñëa is eternal. In this way the true nature of the soul is manifest. kåñëa nitya däsa jéva tähä vismariyä | mäyika jagate phire sukha anveñiyä ||23||

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Forgetting that, they are Lord Kåñëa’s eternal servants, and therefore seeking happiness away from Lord Kåñëa, some souls are thrown into the world of mäyä. mäyika jagat haya jéva kärägära | jévera vaimukhya doñe daëòa pratikära |||24||

Mäyä’s world is a prison house for these souls, a prison house where punishment is given to correct the criminal souls who have rebelled against Lord Kåñëa.4 tabe yadi jéva sädhu vaiñëava kåpäya | sambandha jïänete punaù kåñëa-näma päya ||25|| tabe päya prema-dhana sarva-dharma-sära | yähära nikaöe säyujyädira dhikkära ||26||

However, if one of those souls, by a saintly Vaiñëava’s mercy, understands his relationship with Lord Kåñëa5 and chants Lord Kåñëa’s holy name, then he attains a great treasure of spiritual love, a treasure that is the essence of all religious activities. At that time, even liberation of merging into the Lord’s effulgence becomes detestable. yävat sambandha jïäna sthira nähi haya | tävat anarthe nämäbhäsera äçraya ||27||

However, as long as he has no certain knowledge of his The fourteen material worlds, which are ruled by Goddess Mäyä, are a prison house for souls who have rebelled against Lord Kåñëa. It is not a place for their recreation and enjoyment. The sense pleasures are all temporary and lead to great suffering. That suffering is punishment, and by that punishment the rebellious souls become reformed.

4

I, an infinitesimal conscious being, am Lord Kåñëa’s eternal servant. Lord Kåñëa, the all-powerful conscious being, is my only master. This dull and inert material world is a prison house meant to reform me.” This is true knowledge of the individual soul’s relationship with Lord Kåñëa.

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relationship with Lord Kåñëa, a soul will naturally take shelter of nämäbhäsa.6 (nämäbhäsera phala) The Results of Nämäbhäsa Chanting

nämäbhäsa daçäte-o aneka maìgala | jévera avaçya haya sukåti prabala ||28||

Nämäbhäsa chanting brings many auspicious benefits. By it the individual soul attains great piety. That is inevitable.7 nämäbhäse nañöa haya äche päpa yata | nämäbhäse mukti haya kali haya hata ||29||

By nämäbhäsa, sins are destroyed. By nämäbhäsa, liberation is attained. All the effects of Kali-yuga are overcome. nämäbhäse nara haya supaìkti pävana | nämäbhäse sarva-roga haya niväraëa ||30||

By nämäbhäsa one becomes purified of the mud of materialism.

By nämäbhäsa all diseases are cured. sakala äçaìkä nämäbhäse düra haya | nämäbhäsé sarväriñöa haite çänti päya ||31||

All fears flee from nämäbhäsa. A person who chants nämäbhäsa is safe from all calamities. yakña rakña bhüta preta graha samudaya | nämäbhäse sakala anartha düre yäya ||32|| As long as by the spiritual master’s mercy, true knowledge of the soul’s relationship with Lord Kåñëa does not arise, the soul will possess the anartha of ignorance and his chanting of the holy name will be nämäbhäsa, not the pure chanting of the holy name (çuddha-näma).

6

Nämäbhäsa is counted among the best pious deed an individual soul can perform. Compared to varëäçrama-dharma, vows, yoga, yajïas, and other auspicious deeds, nämäbhäsa brings the best results.

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Yakñas, räkñasas, bhütas (ghosts), pretas (goblins), evil planets, and anarthäs all flee from nämäbhäsa. narake patita loka sukhe mukti päya | samasta prärabdha karma nämäbhäse yäya ||33||

By nämäbhäsa the souls fallen into hell are delivered. From nämäbhäsa all past karma flees. sarva-vedädhika sarva tértha haite baòa | nämäbhäsa sarva-çubha-karma çreñöhatara ||34||

Nämäbhäsa is better than all the Vedas and all holy places.

Nämäbhäsa is the best of all auspicious deeds.

(nämäbhäsera vaikuëöhädi-präpakatva) Attaining Vaikuntha by Nämäbhäsa

dharma artha käma mokña catur-varga-dätä | sarva-çakti dhare nämäbhäse jéva-trätä ||35||

Nämäbhäsa brings the four goals that are religiosity, economic development, sense gratification, and liberation. All-powerful nämäbhäsa delivers the conditioned souls. jagat änanda-kara çreñöha-pada-prada | agatira eka gati sarva-çreñöha-pada ||36||

Nämäbhäsa fills the world with bliss. It is the only shelter for the shelterless. It places one in the best possible position. vaikuëöhädi loka präpti nämäbhäse haya | viçeñataù kali-yuge sarva-çästra kaya ||37||

By nämäbhäsa one attains Vaikuëöha and the other spiritual realms. In the Kali-yuga all scriptures especially recommend nämäbhäsa.

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(saìketa, parihäsa, stobha o helä ei cäri-prakära nämäbhäsa) Saìketa (Hint), Parihäsa (Joking), Stobha (Mocking) and Helä (Inattention and Contempt) are the four Kinds of Nämäbhäsa

caturvidha nämäbhäsa ei mätra jäni | saìketa o parihäsa, stobha, helä mäni ||38||

I know four kinds of nämäbhäsa. They are saìketa (hint), parihäsa (joking), stobha (mocking), and helä (inattention and contempt).8 (saìketa-rüpa nämäbhäsera prakära-dvaya) Two Kinds of Saìketa (A Hint of the Holy Name) Nämäbhäsa

viñëu lakñya kari jaòa buddhye näma laya | anya lakñya kari viñëu näma uccäraya ||39||

One kind of saìketa nämäbhäsa is when the chanter, although aware that he speaks the name of Lord Visnu intends that it refer to someone else to something material. The other kind is when the chanter is not aware of the name of Lord Visnu, but speaks it anyway. saìkete dvividha ei haya nämäbhäsa | ajämila säkñé tära çästrete prakäça ||40||

In this way there are two kinds of saìketa nämäbhäsa. The scriptures give Ajämila as an example of the first kind. yavana sakala mukta habe anäyäse | häräma häräma bali kahe nämäbhäse ||41||

When they say “haräma haräma”, the Muslims easily become delivered. This is an example of the second kind of saìketa nämäbhäsa.

Saìketa, parihäsa, stobha, and helä are the four kinds of nämäbhasa in audible chanting of the holy name. All kinds of nämäbhasa fall into these four categories.

From helä to stobha, from stobha to parihäsa, and from pärihasa to saìketa, the fault in chanting becomes progressively less and less.

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anyatra saìkete yadi haya nämäbhäsa | tathäpi nämera teja nä haya vinäça ||42||

Even though in saìketa nämäbhäsa the chanter refers to someone or something other than the Lord, the power of the holy name is not lost.

(parihäsa-nämäbhäsa) Parihäsa (Joking) Nämäbhäsa

parihäse kåñëa-näma yei jana kare | jaräsandha sama sei e saàsäre tare ||43||

When one says the holy name as a joke that is parihäsa nämäbhäsa. By this kind of nämäbhäsa persons like Jaräsandha become delivered from the world of birth and death.

(stobha nämäbhäsa) Stobha (Mocking) Nämäbhäsa

aìga-bhaìgé caidya sama kare nämäbhäsa | stobha mätra haya tabu näçe bhava-päça ||44||

By chanting nämäbhäsa to mock the holy name, persons like Çisupäla cut the noose of birth and death.

(helä nämäbhäsa) Helä (Inattention and Contempt) Nämäbhäsa

mana nähi deya ära avajïä bhävete | kåñëa räma bale helä nämäbhäsa täte ||45||

When one chants the holy names of Kåñëa and Räma inattentively or with contempt it is called helä nämäbhäsa. ei saba nämäbhäse mleccha-gaëa tare | viñayé alasa jana ei patha dhare ||46|| 68

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By chanting these kinds of nämäbhäsa, the mlecchäs (outcastes) become delivered. The materialists and spiritually lazy people follow this path.

(çraddhä o helä nämäbhäsera bheda) Çraddhä (with Faith) and Helä (with Contempt) are Two Divisions of Nämäbhäsa

çraddhä kari kare näma anartha sahita | çraddhä näma haya sei tomära vihita ||47||

If one chants with faith but also with anarthäs, his chanting is called çraddhä nämäbhäsa. saìketädi avajïä paryanta bhäva dhari | näma kare heläya ye çraddhä parihari ||48||

The kinds of nämäbhäsa that begin with saìketa and end with helä are chanting without faith, chanting with contempt. nämäbhäsa avadhi se helä näma haya | tähäte-o mukti labhe päpa haya kñaya ||49||

By chanting nämäbhäsa with contempt one destroys sins and attains liberation.9

(anartha-näçe nämäbhäsa näma haiyä prema deya) Nämäbhäsa Chanting of the Holy Name Destroys Anarthäs and Gives Prema (Pure Love for Lord Kåñëa)

kåñëa prema chäòi’ saba nämäbhäse päya | nämäbhäse punaù çuddha näma haye yäya ||50|| By audibly chanting the holy name with contempt one attains auspicious results up to liberation. However, by chanting the holy name with faith one attains an auspicious result that chanting with contempt has no power to give.

When one chants with faith and with knowledge of his relationship with Lord Kåñëa, the result of chanting is that, love for Lord Kåñëa arises. When one chants nämäbhäsa with faith, anarthas quickly flee.

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By nämäbhäsa chanting one can obtain everything except pure love (prema). From nämäbhäsa one comes to the stage of pure chanting (çuddha-näma). anartha vigate yabe çuddha näma haya | kåñëa-prema tabe tära ha-ibe niçcaya ||51||

When the anarthäs have fled, pure chanting becomes manifest.

Then pure love for Lord Kåñëa (kåñëa-prema) becomes manifest. nämäbhäse säkñät se prema dite näre | näma haye prema deya vidhi anusäre ||52||

Nämäbhäsa has no power to give pure love (prema) directly.

Only proper chanting by following the rules of chanting, gives pure love. (nämäbhäsa o nämäparädhera bheda) Difference between Nämäbhäsa and Offensive Chanting

ataeva näma aparädha parihari | nämäbhäsa kare yei täre nati kari ||53||

I offer my respectful obeisances to anyone who, avoiding offenses to the holy name, performs nämäbhäsa chanting of the holy name. karma jïäna haite ananta çreñöhatara | bali nämäbhäse jäni ohe sarveçvara ||54||

O Supreme Lord, I declare that nämäbhäsa chanting is endlessly better than karma or jïäna. rati mülä çraddhä yadi çuddha-bhäve haya | tabe ta viçuddha näma ha-ibe udaya ||55||

If by nämäbhäsa chanting one attains faith which is the root of attraction to Lord Kåñëa, then the chanter will become purified.

Pure chanting of the holy name will be manifest before him.

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(chäyä o pratibimba bhede äbhäsa dui prakära chäyä nämäbhäsa) Two Kinds of Light in Nämäbhäsa: Chäyä (Shadow) and Pratibimba (Reflection)

äbhäsa dvividha haya pratibimba, chäyä | çraddhäbhäsa dvi-prakära saba tava mäyä ||56||

Äbhäsa (dim light) is of two kinds: pratibimba (reflection) and chäyä (shadow). When faith is like a dim light (çraddhäbhäsa) it is of these two kinds (reflection and shadow). O Lord, these are all manifested by Your potency. chäyä-çraddhäbhäse chäyä-nämäbhäsa haya | sei nämäbhäse jévera çubha präsavaya ||57||

From chäyä-sraddhäbhäsa (the shadow of faith) comes chäyänämäbhäsa (the shadow of the holy name). This kind of nämäbhäsa brings auspiciousness to the individual souls.10 (pratibimba nämäbhäsa) Pratibimba Nämäbhäsa (The Reflection of the Holy Name)

anya jéve çuddhä çraddhä kariyä darçana | nija mane çraddhäbhäsa äne yei jana ||58|| bhoga mokña väïchä tähe thäke nitya miçi | açrame abhéñöa läbhe yatne diväniçi ||59|| In many places in the scriptures are found the words nämäbhäsa (the dim light of the holy name), vaiñnaväbhäsa (a person who is like a dim light of a Vaiñëava), çraddhäbhäsa (the dim light of faith), bhäväbhäsa (the dim light of ecstasy), ratyäbhäsa (the dim light of attraction to Kåñëa), premäbhäsa (the dim light of pure love for Kåñëa), muktyäbhäsa (the dim light of liberation), and other words like them. In this matter the word ‘äbhäsa’ (dim light) is very appropriate.

These words are discussed in this chapter. Äbhäsa is of two kinds: svarupäbhäsa (direct dim light) and pratibimbäbhäsa (reflected dim light). In svarupäbhäsa, direct light is dimly manifest. An example of this is the dim sunlight manifest when the sun is covered by clouds. In pratibimbäbhäsa the light is reflected. It originates in a place different from where the shining is seen to come. Therefore it is said: äbhäsas tu mrça buddhir avidyä-käryam ucyate - A distorted reflection of reality is called ignorance.

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A person who sees how other souls have pure faith, may attain çraddhäbhäsa (dim faith) in his heart, but he may also yearn after sense pleasure or impersonal liberation and work day and night to attain it. çraddhära lakñaëa mätra çraddhä tähe naya | täke pratibimba çraddhäbhäsa çästre kaya ||60||

This kind of faith is only the outward symptom of faith. It is not true faith itself. The scriptures call this kind of faith pratibimba-çraddhäbhäsa (the reflection of faith).

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Therefore pratibimbäbhäsa is like light reflected on water. When it is covered by clouds or fog, the sun of the holy name can be seen only dimly. This condition, or nämäbhäsa, brings many auspicious benefits to the world. However, when the light of the holy name is reflected in the lake of Mäyäväda philosophy, that is called ‘pratibimba-nämäbhäsa’ (the reflection of the holy name). From pratibimba-nämäbhäsa may come impersonal liberation and other results.

However, pure love (prema) for Kåñëa, which is the final benefit obtained from the holy name, never comes from pratibimba-nämäbhäsa. This kind of nämäbhäsa is actually a great offense to the holy name. Therefore it is not said to be a true nämäbhäsa. The only true nämäbhäsa is chäyä-nämäbhäsa (the shadow of the holy name), which is of four kinds. Throwing pratibimba-nämäbhäsa far away, all the scriptures worship chäyä-nämäbhäsa. Chäyä-nämäbhäsa comes from anarthas born of ordinary ignorance. Pratibimba-nämäbhäsa, which is born from wicked philosophical misconceptions, is considered an offense that blocks the true holy name. A vaiñëava-präya, or vaiñnaväbhäsa, is a neophyte or materialistic devotee who does not commit the offense of following the Mäyäväda philosophy. Such a person is honored as a true devotee of the Lord.

And why not? By associating with saintly devotees he will quickly attain great auspiciousness. The pure devotees (çuddha-bhakta) will befriend him and have mercy on him as one has mercy on a beginner or a child. They will not treat him with contempt, as the Mäyävädés do. The beginner, who has only ordinary faith, is first engaged only in Deity worship. Then, as he makes advancement, he becomes engaged in serving the Supreme Lord and the devotees. In this way he attains true knowledge of his relationship with the Lord. This gives him the gift of true devotion (bhakti). However, if it is seen that he has unflinching faith in the Mäyäväda philosophy, the neophyte should be shunned.

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pratibimba-çraddhäbhäse nämäbhäsa yata | pratibimba-nämäbhäsa haya avirata ||61||

When a person who possesses pratibimba-çraddhäbhäsa chants the holy name, his chanting is always pratibimba-nämäbhäsa (the reflection of the holy name).

(pratibimba-nämäbhäse mäyäväda kapaöatä utpanna kare) From Pratibimba-Nämäbhäsa the Mayäväda Fallacy Appears

ei nämäbhäse mäyäväda duñöa-mata | praveçiyä çaöhatäya haya pariëata ||62||

This kind of nämäbhäsa leads to the Mäyäväda fallacy, and finally one becomes a cheater.

(kapaöa pratibimba-nämäbhäsa nämäparädha) Cheating Pratibimba-Nämäbhäsa is an Offense to the Holy Name

nitya sädhya näme sädhana buddhi kari | nämera mahimä näçi aparädhe mari ||63||

A person who thinks the holy name is the only means (sädhana) to a higher eternal goal (sädhya), and by such mentality the glory of the holy name becomes lost. The only result is offense.

Because of that offense he perishes.

(chäyä nämäbhäsa o pratibimba-nämäbhäsera bheda) How Chäyä-Nämäbhäsa and PratibimbaNämäbhäsa are Different

chäyä nämäbhäse mätra hayata ajïäna | hådaya-daurbalya haite anartha vidhäna ||64||

Chäyä-nämäbhäsa (the shadow of the holy name) comes only from ignorance, and weakness of heart.

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sei saba doña näma karena märjana | pratibimba nämäbhäse doñera vardhana ||65||

The holy name cleans away those two defects. However, pratibimba-nämäbhäsa, only increases the defects. (mäyäväda o bhakti – iìhärä paraspara viparéta dharma mäyäväda-i aparädha) Mäyäväda (Impersonalism) and Bhakti (Devotional Service) are Opposites. The Mäyäväda Theory is an Offense

kåñëa-näma rüpa guëa lélädi sakala | mäyävädi-mate mithyä naçvara samala ||66||

The Mäyävädés think Lord Kåñëa’s name, form, qualities, and pastimes are all false, temporary, and polluted. sei mate prema-tattva nitya nähi haya | bhakti-viparéta mäyäväda suniçcaya ||67||

They think love for Kåñëa is not eternal. In this way the Mäyäväda philosophy is the opposite of devotional service (bhakti). bhakti-vairé madhye mäyävädera gaëana | ataeva mäyävädé aparädhé hana ||68||

The Mäyäväda philosophy is counted among the enemies of devotional service. Therefore the Mäyävädés are offenders. mäyävädi mukhe näma nähi bähiräya | näma bähiräya, tabu nämatva nä päya ||69||

The holy name does not come from the mäyävädis mouths. If it comes it is not the true holy name. mäyävädé yadi kare näma uccäraëa | nämake anitya bali’ labhaye patana ||70|| 74

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The Mäyävädés say the holy name is not eternal. Therefore, even if they loudly chant the holy name, they still will fall into an inauspicious condition of life. nämera nikaöe bhoga-mokñera prärthanä | nämera nikaöe çäöhya phalete yätanä ||71||

They approach the holy name and pray for sense pleasures or impersonal liberation, but the holy name cheats them and gives them only sufferings.

(mäyävädéra aparädha kakhana chäòe) Rejecting the Offense of Mäyäväda Philosophy

tabe yadi mäyävädé bhukti mukti äça | chäòiyä karaye näma haye kåñëa-däsa ||72||

However, if a Mäyävädé rejects the desire for sense pleasures and impersonal liberation, and instead chants the holy name, then he will become a servant of Lord Kåñëa (kåñëa-däsa). tabe täre chäòe mäyäväda duñöa-mata | anutäpa saha haya näma anugata ||73||

He will reject the wicked Mäyäväda philosophy. Repentant, he will become a follower of the holy name. sädhu saìge kare punaù çravaëa kértana | susambandha jïäna tabe udaye tata kñaëa ||74||

In the association of devotees he will again and again hear and chant Lord Kåñëa’s glories. Then he will attain true knowledge of his relationship with Lord Kåñëa. aviçränta näma kare paòe cakñu jala | näma kåpä päya citta haya ta sabala ||75||

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He will never grow tired of chanting the holy name. Tears will fall from his eyes. Attaining the mercy of the holy name, he will find his heart become strong.

(bhaktike anitya baliyä mäyäväda aparädha ha-iyäche) Saying Devotional Service is not Eternal, the Mäyävädés Commit an Offense

kåñëa-rüpa, kåñëa-däsya jévera svabhäva | mäyäväda anitya kalpita bale saba ||76||

The Mäyävädés say that the individual souls, Lord Kåñëa’s form, and service to Lord Kåñëa are all imaginary and are not eternal. hena mäyäväda näma aparäde gaëi | mäyäväda haya sarva vipadera khani ||77||

In this way I count the Mäyäväda philosophy among the offenses to the holy name. From the Mäyäväda philosophy all calamities come. (mäyävädé nämäbhäse yukty-äbhäsa-rüpe säyujya läbha kare)

By Nämäbhäsa Chanting the Mäyävädés Attain Säyujya-mukti (Impersonal Liberation), which is Mukty-äbhäsa (the Dim Light of Liberation)

nämäbhäsa kalpa-taru mäyävädi-jane | abhéñöa arpaëa kare säyujya nirväëe ||78||

Being like a kalpa-våkña tree, nämäbhäsa chanting gives to the Mäyävädés the impersonal liberation they desire. sarva-çakti näme äche täi nämäbhäsa | pratibimba ha-ile-o dena mukty-äbhäsa ||79||

When it is reflected as pratimbimba-nämäbhasa, the all-powerful holy name gives mukty-äbhäsa (the dim light of liberation). païca-vidha mukti madhye säyujya äbhäsa | bhava kleça näçe mätra, phale sarva-näça ||80|| 76

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Among the five kinds of liberation the liberation called säyujya-mukti (impersonal liberation) is mukty-äbhäsa (the dim light of liberation). Its only benefit is that it destroys all sufferings. However, at the end it ruins everything. (mäyävädé nitya-sukha päya nä) The Mäyävädés do not Attain Eternal Happiness

mäyäya mohita jana tähe sukha mäne | sukhäbhäsa mätra päya säyujya nirväëe ||81||

Bewildered by mäyä, ordinary people think they will find happiness in mäyä. When he attains säyujya-mukti (impersonal liberation), the soul attains only sukhäbhäsa (the dim light of happiness). sac-cit-änanda sevä parama nirvåti | säyujya nä päya kabhu hata-kåñëa-småti ||82||

The highest pleasure is service to the eternal, blissful, and allknowing Supreme Personality of Godhead. However, when the soul attains säyujya-mukti, his memory of Lord Kåñëa is erased. yäìhä nähi bhakti, prema nityatä viçväsa | nitya sukha kaiche tähe ha-ibe prakäça ||83||

How can a person who does not have faith that devotional service and pure love for Lord Kåñëa are eternal, attain eternal happiness? (chäyä-nämäbhäsé duñöa-mate nä praveça karile krame çuddha näma päiyä thäkena) A Person whose Chanting is Chäyä-Nämäbhäsa does not Accept a Faulty Philosophy. He Gradually Attains Pure Chanting (Suddha-Näma)

chäyä nämäbhäsé nähi jäne duñöa-mata | mataväde citta-bala nahe tära hata ||84|| 77

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A person whose chanting is chäyä-nämäbhäsa does not accept any false philosophy. His strength of mind is not destroyed by the imaginary ideas of a false philosophy. se kevala nähi jäne yathärtha prabhäva | se prabhäva jïäna-däna nämera svabhäva ||85||

By his own power the soul cannot know the truth. Only when the holy name gives the gift of knowledge does the soul understand the truth. meghäcchanne sürya-prabhä pratéta nä haya | kintu meghe näçi sürya karena udaya ||86||

When it is covered by clouds the sun’s light cannot be known.

Only when it destroys the clouds is the sun openly manifested. chäyä-nämäbhäsé dhanya sad-guru-prabhäve | alpa-dine näma prema anäyäse päbe ||87||

By the power given by a genuine spiritual master, a fortunate person whose chanting is chäyä-nämäbhäsa after a few days easily attains pure love for the holy name (näma-prema).

(bhaktera mäyävädéra saìga avaçya parityäjya) A Devotee must always Avoid Associating with Mäyävädés

mäyävädé saìga teìha satarke chäòiyä | çuddha näma paräyaëa tuñibe seviyä ||88|| ei ta tomära äjïä çré-kåñëa-caitanya | sei äjïä yei päle sei jéva dhanya ||89||

A soul who carefully avoids associating with Mäyävädés, and who with his service pleases a pure devotee attached to pure chanting (çuddha-näma) of the holy name, and who follows Your commands, O Sri Kåñëa Caitanya, is very fortunate.

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ye nä päle tava äjïä sei jéva chära | koöé janme kichute-i nä habe uddhära ||90||

A soul who does not follow Your commands is worthless rubbish. Even after millions of births he will not be delivered. kusaìga chäòiye prabhu räkha tava päya | tava pädapadma vinä nä dekhi upäya ||91||

“O Lord, only by taking shelter of You can the soul avoid bad association. I do not see any way other than taking shelter of Your lotus feet.” haridäsa-pada-dvandve vinoda yähära | hari-näma-cintämaëi sadä gäna tära ||92||

Bhaktivinoda, who takes shelter of Haridäsa’s feet, again and again sings this Harinäma Cintämaëi. iti çré-hari-näma-cintämaëau nämäbhäsa-varëanaà näma tåtéyaù paricchedaù |

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Chapter 4

Criticizing Vaiñnava’s (näma aparädha—sädhu nindä)

satäm nindä namnah paramam aparädham vitanute yatah khyatim yataà kathamusahate tad vigariham

Blasphemy of the great saintly persons who are engaged in preaching the Hare Kåñëa mahä-manträ is the worst offense at the lotus feet of the holy name. The Näma prabhu, who is identical with Kåñëa, will never tolerate such blasphemous activities, even from one who passes as a great devotee. gadädhara-präëa jaya jähnavä-jévana | jaya sétänätha çréväsädi bhakta-jana ||1||

Glory to Lord Caitanya, the life of Gadädhara! Glory to Lord Nityänanda, the life of Jähnavä-devé! Glory to Advaita, the husband of Sétä! Glory to Çréväsa and all the devotees of the Lord! prabhu bale haridäsa ebe sa-vistära | näma aparädha vyäkhyä kara ataùpara ||2||

Then Lord Caitanya said, Haridäsa, please describe in detail the offenses to the holy name. haridäsa bale prabhu more yä baläbe | tähäi baliba ämi tomära prabhäve ||3||

Haridäsa said, “Lord, whatever You make me say, I will say

by Your power.” (daça-vidha nämäparädha) The Ten offenses Against the Holy Name

näma aparädha daça-vidha, çästre kaya | sei aparädhe mora baòa haya bhaya ||4||

Çri Harinäm Cintämaëi

There are ten kinds of offenses to the holy name. This the scriptures say. I greatly fear these offenses.1 eka eka kari’ ämi baliba sakala | aparädhe väìci yäte, deha more bala ||5||

I will describe these offenses one by one. Please give me the strength to avoid these offenses. sädhu-nindä anya-deve svätantrya manana | näma tattva guru ära çästra-vinindana ||6|| harinäme artha väda kalpita manana | näma-bale päpa çraddhä-héne nämärpaëa ||7|| anya çubha-karmera samäna kåñëa-näma | e kathä balile aparädha aviçräma ||8||

The ten offenses to the holy name are: 1. To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord. 2. To consider the names of the demigods like Lord Çiva or Lord Brahmä to be equal to or independent of the name of Lord Viñëu. 3. To disobey the orders of the spiritual master. 4. To blaspheme the Vedic literature or literature in pursuance of the Vedic version.

5. To consider the glories of chanting Hare Kåñëa to be imagination. 6. To give some interpretation on the holy name The ten offenses to the holy name are: 1. To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord. 2. To consider the names of the demigods like Lord Çiva or Lord Brahmä to be equal to or independent of the name of Lord Viñëu. 3. To disobey the orders of the spiritual master. 4. To blaspheme the Vedic literature or literature in pursuance of the Vedic version. 5. To consider the glories of chanting Hare Kåñëa to be imagination. 6. To give some interpretation on the holy name of the Lord. 7.

To commit sinful activities on the strength of the holy name of the Lord. 8. To consider the chanting of Hare Kåñëa one of the auspicious ritualistic activities offered in the Vedas as fruitive activities (karma-käëòa). 9. To instruct a faithless person about the glories of the holy name. 10. To not have complete faith in the chanting of the holy names and to maintain material attachments even after hearing so many instructions on this matter.

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of the Lord. 7. To commit sinful activities on the strength of the holy name of the Lord. 8. To consider the chanting of Hare Kåñëa one of the auspicious ritualistic activities offered in the Vedas as fruitive activities (karma-käëòa). 9.

To instruct a faithless person about the glories of the holy name. 10. To not have complete faith in the chanting of the holy names and to maintain material attachments even after hearing so many instructions on this matter. Now I will diligently explain these offenses. nämete anavadhäna haya aparädha | tähäke puräëa kartä balena pramäda ||9||

Inattentive while chanting is also an offense. ‘The Puräëas’ author says that anyone who carelessly commits these offenses is a great fool. nämera mähätmya jäne tabu nähi bhaje | ahaà mama äsaktite saàsärete maje ||10||

Anyone who, even though he knows the holy name’s glory, but remains attached to the conception of “I” and “mine” and does not worship the holy name, remains plunged in the world of birth and death.

(sädhu-nindäi prathama aparädha) The First Offense: Blasphemy of the Devotees

sädhu-nindä prathamäparädha bali’ jäni | ei aparädhe jévera haya sarva häni ||11||

Now I will speak of the first offense: blasphemy of the devotees.

Because of this offense, everything the soul possesses is destroyed.

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(svarüpa o taöastha lakñaëa bhede sädhu lakñaëa dvaya vicära) The Devotees Qualities are of Two Kinds: Svarüpa and Taöastha

sädhura lakñaëa tumi baliyächa prabho | ekädaçe uddhavere kåñëa-rüpe vibho ||12||

O Lord, now I will describe the qualities of the devotees, qualities that You, as Lord Kåñëa, described to Uddhava in the Eleventh Canto of Çrémad-Bhägavatam. dayälu, sahiñëu, sama droha-çünya-vrata | satya-sära, viçuddhätmä, para-hite rata ||13|| käme akñubhita buddhi, dänta, akiïcana | mådu, çuci parimita-bhojé çänta-mana ||14|| anéha, dhåtimän, sthira, kåñëaika-çaraëa | apramatta, sugambhéra, vijita-ñaò-guëa ||15|| amäné, mänada, dakña, avaïcaka, jïäné | ei saba lakñaëete sädhu bali’jäni ||16||

A devotee is merciful, tolerant, equal to all, free of hatred, truthful, pure at heart, engaged in acting for the welfare of others, not agitated by material desires, intelligent, selfcontrolled, not interested in collecting material possessions, gentle, pure, eats frugally, is peaceful at heart, takes shelter only of Lord Kåñëa, is sober and grave, has defeated the six vices, and is prideless, respectful to others, expert, honest, and wise. A true devotee has all these good qualities. ei saba lakñaëa prabho haya dvi-prakära | svarüpa taöastha bheda kariba vicära ||17||

O Lord, these qualities are of two kinds: svarüpa (natural) and taöastha (borderline). Now I will describe them.2

The direct qualities are called `svarüpa’. The other qualities, which are like visitors or guests, are called `taöastha’.

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(svarüpa-lakñaëa-i pradhäna lakñaëa, tad-äçraye taöastha lakñaëa udaya haya) The Primary Qualities are Called Svarüpa.

The Taöastha Qualities Take Shelter of them.

kåñëaika-çaraëa haya svarüpa-lakñaëa | taöastha lakñaëe anya guëera gaëana ||18||

Taking shelter of Kåñëa is the only svarüpa quality. All other qualities are considered taöastha. kona bhägye sädhu-saìge näme ruci haya | kåñëa-näma gäya kare kåñëa-padäçraya ||19||

When by good fortune a person associates with devotees, becomes attracted to the holy name, and chants the holy name, then he naturally takes shelter of Lord Kåñëa’s feet. svarüpa lakñaëa sei ha-ita ha-ila | gäite gäite näma anya guëa äila ||20||

That is the primary good quality. As he chants and chants the holy name, the other good qualities naturally come to him. anya guëa-gaëa täi taöastha gaëana | avaçya vaiñëava dehe habe saìghaöana ||21||

All other good qualities are considered taöastha (secondary).

They will also inevitably make their appearance in the body of a true Vaiñëava.

(varëäçrama liìga, nänä-prakära veña-dvärä sädhutva haya nä, kåñëaika-çaraëatäi sädhura lakñaëa) The Outward Signs of Varëäçrama. One Does not Become a Saintly Devotee by Wearing Certain Kinds of Clothing.

Taking Shelter of Lord Kåñëa is the Mark of a True Devotee

varëäçrama cihna nänä-veñera racanä | sädhura lakñaëe kabhu nä haya gaëanä ||22|| 85

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Certain kinds of clothing mark the various positions in varëäçrama. However, a devotee is not recognized by such characteristics. çré-kåñëa-çaraëägati sädhura lakñaëa | tära mukhe haya kåñëa-näma-saìkértana ||23||

Complete surrender to Lord Kåñëa is the mark of a devotee.

Such a devotee’s tongue is engaged in chanting of Lord Kåñëa’s holy name. gåhé brahmacäré, vänaprastha, nyäsi-bhede | çüdra, vaiçya, kñatra, vipra-gaëera prabhede ||24||

Gåhastha, brahmacäré, vänaprastha, and sannyäsé are the first four divisions and çudra, vaiçya, kñatriya, and brähmaëa are the second four divisions of varëäçrama.3 sädhutva kakhana nähi ha-ibe nirëéta | kåñëaika-çaraëa sädhu çästrera vihita ||25||

These divisions do not determine who is a devotee. According to the scriptures, one who takes full shelter of Lord Kåñëa is known as a devotee. (gåhi-sädhu-lakñaëa) The Qualities of a Gåhastha Devotee

raghunätha-däse lakñye kariyä sevära | gåhi-sädhu-jane çikhäyecha ei sära ||26||

O Lord, You taught Raghunätha däsa how to be a householder devotee and how to act as one.4 A person who marries within his varëa is called a `Gåhastha’. A celibate student who is not yet married is called a `brahmacäré’. A person who, growing old with the years, goes to live in the forest is called a `vänaprastha’. A person who becomes renounced and leaves his home is called a `nyäsé’ or a `sannyäsé’.

3

“Raghunätha däsa, who appeared in this world as the tilaka mark of a family of käyasthas, lived in Saptagräma, and was called Däsa Gosvämi”, he is counted among the Six Gosvamis.

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sthira haye ghare yäo nä hao bätula | krame krame päya loka bhava-sindhu-kula ||27||

You said to him: “Be peaceful. Go home. Don’t be a madman.

Gradually you will cross over the ocean of birth and death.” markaöa vairägya chäòa loka dekhäiyä | yathäyogya viñaya bhuïja anäsakta haïä ||28||

Give up monkey (premature) renunciation just to impress people.5 Without attachment, accept what material pleasures are appropriate. antare niñöhä kara bähye loka vyavahära | acire çré-kåñëa tomäya karibe uddhära ||29||

“Internally cultivate firm faith. At the same time externally act like an ordinary person. Lord Kåñëa will soon deliver you.” (gåha-tyägé sädhu-lakñaëa) The Qualities of a Devotee who has Renounced Gåhastha Life

punaù tumi tära dekhi vairägya grahaëa | ei mata çikñä dile apürva çravaëa ||30||

Seeing that Raghunätha däsa had renounced gåhastha life, You gave him these instructions which are wonderful to hear: grämya-kathä nä çunibe, grämya-värtä nä kahibe | bhäla nä khäibe ära bhäla nä paribe ||31||

“Don’t hear gossip. Don’t speak gossip. Don’t eat opulent foods.

Don’t wear opulent clothing. amäné mänada haïä kåñëa-näma sadä labe | vraje rädhä-kåñëa-sevä mänase karibe ||32|| A person who externally wears a sannyäsé’s kaupéna and bahirväsa and bears the other external signs of sannyäsa, but within his heart has no true faith in renunciation, bears the mark of a monkey sannyäsé (markata-vairägya).

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Don’t desire honor from others. Give all honor to others. Always chant Lord Kåñëa’s holy name and in your heart serve Çré Çré Rädhä-Kåñëa in Vraja.” (gåhé o gåha-tyägé – ubhayera-i svarüpa lakñaëa) The One Primary Quality Shared by a Gåhastha Devotee and a Devotee who has Renounced Gåhastha Life

svarüpa-lakñaëa eka sarvatra samäna | äçramädi bhede påthak taöastha vidhäna ||33||

The svarüpa-lakñaëa or principal symptom (i.e. surrender to Lord Krsna) must be there in a devotee. Distinctions that begin with varëäçrama are all secondary. ananya-çaraëe yadi dekhi duräcära | tathäpi se‘sädhu’ bali sevya sabäkära ||34||

If I see a person who has completely taken shelter of Lord Kåñëa act inappropriately, I still consider him a saintly devotee. Such a person should be served by everyone.6 ei ta çré-kåñëa-väkya gétä-bhägavate | ihäke püjiba yatne sadä sarva mate ||35||

Lord Kåñëa says this in Bhagavad-gétä and Çrémad-Bhägavatam.

Therefore I will always earnestly worship such a devotee. ihäte äche ta eka nigüòha siddhänta | kåpä kari jänäyecha täi päi anta ||36||

O Lord, You mercifully gave this one confidential teaching. I have no power to find the end of Your mercy.

6 Taking shelter of Lord Kåñëa and no one else is the primary quality of devotional service. All other qualities are inevitably secondary (taöastha). If a person has this quality of taking shelter of Lord Kåñëa and no one else, the secondary qualities may be only partly, and not yet completely, manifested in him. Thus it may be seen that sometimes he acts badly. However, he is still saintly.

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(pürva-päpera gandhävaçeña o pürva-päpa lakñya kariyä yini kåñëaika-çaraëa sädhura nindä karena, tini nämäparädhé) A person who Criticizes a Devotee Because of that Devotee’s Previous Sins or the Fragrance of his Previous Sins is an Offender to the Holy Name

kåñëa-näme ruci yabe ha-ibe udaya | eka näme pürva päpa ha-ibeka kñaya ||37||

When one has developed a real taste for chanting, then a single utterance of the holy name can eradicate all previous sins. pürva-päpa gandha tabu thäke kichu dina | nämera prabhäve krama haïä paòe kñéëa ||38||

The scent of his previous sins may still linger for some days, but by the potency of the holy name they too will be gradually destroyed.7 çéghra sei päpa-gandha vidürita haya | parama dharmätmä bali haya paricaya ||39||

The scent of sin is quickly thrown away. Then that person becomes known as a great saint. ye kayeka dina sei gandha nähi yäya | sädhäraëa jana cakñe päpa bali bhäya ||40||

During those days when the last traces of sin are not yet destroyed, the ordinary people still see him as a sinner. se päpa dekhiyä yei sädhu-nindä kare | pürva-päpa lakñi punaù avajïä äcare ||41||

Seeing that trace of sin, someone may criticize that devotee.

Seeing that he had previously sinned, someone may criticize

Previous sins cannot stay when a person is attracted to the holy name. The scent of previous sins may stay, but they also perish after a few days.

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his character.8 sei ta päñaëòé vaiñëavera nindä doñe | näma aparädha maji paòe kåñëa-roñe ||42||

Such a critic is an offender. By blaspheming a devotee, he commits an offense to the holy name. He falls down because such a blasphemy makes Kåñëa angry.

(kåñëaika-çaraëatäi sädhu lakñaëa äpanäke sädhu baliyä paricaya deoyä dämbhikatä) The Quality of a Devotee is that he Takes Shelter of Lord Kåñëa and no one Else. Persons who Announce, “I am Saint”, Are Arrogant Hypocrites

kåñëaika-çaraëa mätra kåñëa-näma gäya | sädhu-näme paricita kåñëera kåpäya ||43||

A person who chants the holy name and takes shelter of Lord Kåñëa and no one else, becomes known, by Lord Kåñëa’s mercy, as a saintly person. kåñëa-bhakta vyatéta nähika sädhu ära | ämi sädhu bali haya dambha avatära ||44||

Only Lord Kåñëa’s devotees, and no one else, are truly saintly.

A person who proclaims himself to be a saintly person is nothing but a vain hypocrite. He is an incarnation of arrogance personified.9 (svalpäkñare sädhu-nirëaya) In a Few Brief Words: The Nature of a Truly Saintly Person Symptoms of A Sädhu in a Few Words When a person takes shelter of Lord Kåñëa, that person’s previous sins are almost all destroyed. Only the scent of sin remains. A person who, thinking of his previous sins, criticizes that Vaiñëava, commits a great offense.

8

The “incarnation of arrogance personified” here refers to vain hypocrites, people who wrap themselves in the flag of religion, people who dress like saintly persons only to earn their livelihood.

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se balibe—ämi déna kåñëaika-çaraëa | kåñëa-näma yära mukhe sädhu sei jana ||45||

One who humbly says that he is a poor soul surrendered to Lord Kåñëa and who chants Lord Kåñëa’s name is a true saintly person. tåëa haite héna bali äpanäke jäne | sahiñëu tarura nyäya äpanäke mäne ||46|| nije ta amäné ära sakale mänada | tära mukhe kåñëa-näma kåñëa-rati-prada ||47||

A person who thinks of himself lower than a blade of grass, who is as tolerant as a tree, who offers all respects to others without expecting any for himself, the holy name of Lord Kåñëa on his tongue grants such a person spontaneous attraction for Lord Kåñëa. He has the power to make others fall in love with Lord Kåñëa.

(nämäparäyana vaiñëava-i sädhu, tad-dehe kåñëa-çakti) A Person Devoted to the Holy Name is a Saintly Vaiñëava, Lord Kåñëa’s Power Rests in his Body

hena sädhu-mukhe yabe çuni eka näma | vaiñëava baliyä täre kariba praëäma ||48||

Any person from whose mouth I once hear the holy name, I call such a person a Vaiñëava. I offer respectful obeisances to him. vaiñëava se jagad-guru jagatera bandhu | vaiñëava sakala jéve sadä kåpä sindhu ||49||

A true Vaiñëava is the spiritual master of the entire world. He is the friend of the entire world. A true Vaiñëava is always an ocean of mercy for every spirit soul.

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e hena vaiñëava-nindä yei jana kare | narake paòibe sei janma-janmäntare ||50||

Anyone who criticizes such a Vaiñëava falls into hell. There he stays birth after birth. bhakti labhibäre ära nähika upäya | bhakti labhe sarva-jéva vaiñëava kåpäya ||51||

Every spirit soul can attain devotional service by a Vaiñëava’s mercy. There is no other way to attain devotional service. vaiñëava dehete thäke çré-kåñëera çakti | sei deha sparçe anye haya kåñëa-bhakti ||52||

Lord Kåñëa’s potency rests in the body of such a Vaiñëava.10 Simply by the touch of his body others may attain devotional service. vaiñëava adharämåta ära pada-jala | vaiñëavera pada-rajaù tina mahä-bala ||53||

Three things are very powerful: the food remnants which are touched by a Vaiñëava’s lips, the water that has washed his feet, and the dust that has touched his feet. (vaiñëavera çakti saïcära) How a Vaiñëava imbues his potency in others

vaiñëava-nikaöe yadi baise kata-kñaëa | deha haite haya kåñëa-çakti niùsaraëa ||54|| 10 The Lord’s hlädini (pleasure potency) and samvit (knowledge potency) combine to become the bhakti-çakti (potency of devotional service). The perfect devotee (siddha-bhakta) gives to the aspiring devotee (sädhaka-bhakta) the potency of devotional service (bhakti-çakti), with the help of which the aspiring devotee makes gradual advancement in devotional service. By performing the spiritual activities of devotional service, the aspirant eventually becomes a perfect (siddha) devotee. When the aspirant is free of aversion to devotional service and is completely inclined to engage in devotional service, then a merciful perfect devotee takes his own spirit of devotion and gives it to the aspiring devotee. This is a great secret.

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If for a few moments one stays near a Vaiñëava, one will come into contact with Lord Kåñëa’s potency coming from that Vaiñëava’s body. sei çakti çraddhävän hådaye paçiyä | bhaktira udaya kare deha käìpäiyä ||55||

When it enters a faithful person’s heart, that energy makes his body tremble in ecstasy. It makes devotional service arise in that heart. ye basila vaiñëavera nikaöe çraddhäya | tähära hådaye bhakti ha-ibe udaya ||56||

Devotional service arises in the heart of a person who faithfully stays near a Vaiñëava. prathame äsibe tära mukhe kåñëa-näma | nämera prabhäve päbe sarva-guëa-gräma ||57||

From the moment a person chants Lord Kåñëa’s holy name, by the power of that holy name he attains all good qualities.

(vaiñëavera ki ki doña dharile vaiñëava-nindä haya— jäti-doña pürva-doña nañöa-präya avaçiñöa doña kädäcitka doña) To Find Fault with a Vaiñëava is Blasphemy of a Vaiñëava, Criticizing a Vaiñëava’s Birth, his Previous Faults, the almost Completely Destroyed Remnant of his Previous Faults, and his Momentary Lapses

vaiñëavera jäti ära pürva doña dhare | kädäcitka doña dekhi yei nindä kare ||58|| nañöa-präya doña laye kare apamäna | yama-daëòe kañöa päya se saba ajïäna ||59||

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or his momentary lapses, is a fool who will be punished by Yamaräja.11 vaiñëavera mukhe näma-mähätmya-pracära | se vaiñëava-nindä kåñëa nähi sahe ära ||60||

Lord Kåñëa will not forgive anyone who criticizes such a Vaiñëava who is preaching the glories of the holy name. dharma-yoga-yäga-jïäna-käëòa parihari | ye bhajila kåñëa-näma, sei sarvopari ||61||

Anyone who, turning away from dharma, yoga, yajïa, and the jïäna-käëòa part of the Vedas, instead worships Lord Kåñëa’s holy name is the best of persons. (anya deva çästra nindädi-çünya nämäçrayé sädhu) A Saintly Person who Takes Shelter of the Holy Name does not Blaspheme the Demigods or other Scriptures

anyadera anya-çästra nä kari nindana | nämera äçraya laya çuddha sädhu-jana ||62||

A pure saintly person who takes shelter of the holy name does not blaspheme the demigods or other scriptures. se sädhu gåhastha ha-u athavä sannyäsé | tähära caraëa-reëu päite prayäsé ||63||

Whether he is a householder or a sannyäsé, I yearn to attain the dust of such a saintly person’s feet.

A person who criticizes a Vaiñëava birth, his lapses created by momentary foolishness, the almost completely destroyed remnant of his previous faults, or misdeeds performed before he took shelter of Lord Kåñëa, commits the offense of blaspheming a Vaiñëava. Such a person will not be attracted to the holy name. A person who takes shelter of pure devotional service (çuddha-bhakti) becomes a pure Vaiñëava (çuddha-vaiñëava). No one should pay any attention to his previous faults. No one should remember those faults.

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yäba yata näme rati se tata vaiñëava | vaiñëavera krama ei mate anubhava ||64||

A Vaiñëava’s level of advancement in spiritual life is determined by the extent of his attraction for the holy name.12 ithe varëäçrama, dhana, päëòitya, yauvana | kona kärya nähi kare rüpa-bala-jana ||65||

His varëäçrama status, wealth, learning, youthfulness, handsome features, bodily strength, or host of followers have no bearing on his spiritual status. ataeva yini karilena nämäçraya | sädhu-nindä chäòibena e dharma niçcaya ||66||

Therefore a person who takes shelter of the holy name must avoid criticizing saintly devotees. That is his nature. nämäçrayä çuddhä bhakti bhakta bhakti-rüpä | bhakta bhakti-vivarjitä ha-ile virüpä ||67||

A true devotee takes shelter of the holy name and engages in pure devotional service. He becomes like devotional service personified. A so-called devotee who has no devotion for the Lord is a grotesque person, a monster. yäìhä sädhu-nindä täìhä nähi bhakti sthiti | ataeva aparädhe tathä pariëati ||68||

A person who blasphemes a saintly devotee has no status in devotional service. His offense turns him into a non-devotee. sädhu-nindä chäòi’ bhakta sädhu-bhakti kare | sädhu-saìga, sädhu-sevä ei dharmäcare ||69|| 12 A person is an elevated Vaiñëava to the degree he is attracted to Lord Kåñëa’s holy name.

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Therefore a true devotee should avoid criticizing saintly devotees. He should be devoted to them. Association with saintly devotees and service to them are the activities of the true religion.

(asat-saìga dui prakära, tan-madhye stré-saìgé) Bad Association is of Two Kinds, of the Two: Improper Association with Women

asat-saìga-tyäge haya vaiñëava-äcära | asat-saìge haya sädhu-avajïä apära ||70||

A Vaiñëava should always avoid the association of ordinary people. By associating with non-devotees one comes to criticize saintly devotees. asat ye dvi-prakära sarva-çästre kaya | sei duiyera madhye yoñit-saìgé eka haya ||71||

According to the scriptures bad association is of two kinds.13 Of the two, one is to improperly associate with women. yoñit-saìgi-saìgé punaù tära madhye gaëya | tära saìga-tyäge jéva ha-ibeka dhanya ||72||

Associating with a man who is too attached to women is also considered bad association.14 A spirit soul who avoids associating with such persons becomes fortunate.

13 Avoidance of bad association is an important activity for a Vaiñëava. Bad association is of two kinds: improper association with women and association with nondevotees. Association with a man too attached to women is also said to be bad association. Association with women according to religious principles and association with women not according to religious principles are two kinds of association with women.

14 Association with a man too attached to women is a great impediment to devotional service.

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(yoñit-saìgé kähäke bale) Improper Association with Women

kåñëere saàsäre ye dämpatya-dharma thäke | asat baliyä çästra nä bale tähäke ||73||

A husband and wife may stay together in Kåñëa conscious family life. The scriptures do not call that bad association. adharma saàyoge ära straiëa bhäve rata | yoñit-saìgé jana duñöa çästrera sammata ||74||

According to the scriptures, a person who is attached to women in ways that break the rules of religion is wicked. (dvitéya prakära asat kåñëete abhakti tina prakära) The Second Kind of Bad Association (Association with Persons who are not Devotees of Lord Kåñëa) is of Three Kinds

kåñëete abhakta – asat dvitéya prakära | mäyävädé, dharma-dhvajé, niréçvara ära ||75||

Wicked persons who are not devotees of Lord Kåñëa are of three kinds: Mäyävädis, hypocrites who wrap themselves in the garb of religiosity, and the atheists.15 (yini balena, ei saba lokera nindäke-o sädhu-nindä bale tini-o varjya) One should Avoid Persons who Criticize Saintly Devotees

varjile e saba saìga sädhu-nindä naya | ihäke ye nindä bale sei varjya haya ||76||

Here the word `Mäyävädi’ refers to persons who believe that the Supreme Personality of Godhead is not eternal, that the form of Lord Kåñëa and the other forms of the Lord are all made of mäyä, and that the individual souls are also made of mäyä. The hypocrites who wrap themselves in the flag of religion are persons who have neither devotion nor renunciation in their hearts and are only cheaters wearing the garments of a saintly person and putting on a show of performing spiritual activities.

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One should avoid the association of persons who criticize saintly devotees. ei saba saìga chäòi ananya-çaraëa | kåñëa-näma kari päya kåñëa-prema-dhana ||77||

Anyone who avoids such persons, chants Lord Kåñëa’s holy names, and takes full shelter of Lord Kåñëa and no one else; he attains a great treasure of pure love for Lord Kåñëa (kåñëa-prema).

(vaiñëaväbhäsa, präkåta-vaiñëava, vaiñëava-präya o kaniñöha-vaiñëava—ei sakala eka-i kathä) Vaisnaväbhäsa (the dim light of a Vaiñëava), Prakrta-Vaiñëava (a Materialistic Vaiñëava), Vaiñëava-praya (Almost a Vaiñëava), and Kanistha-Vaiñëava (a Neophyte Vaiñëava) are Different Words for the Same Kind of Person

sädhu-sevä-héna arce laukika çraddhäya | präkåta vaiñëava haya vaiñëavera präya ||78||

A person who has ordinary faith, who worships the Deity but does not serve the saintly devotees is a präkåta-vaiñëava or vaiñëava-präya (almost a Vaiñëava). vaiñëava-äbhäsa sei nahe ta’ vaiñëava | kemane päibe sädhu-saìgera vaibhava ||79||

He is a vaiñëaväbhäsa but is not a real Vaisnava yet; hence, he is not able to take full advantage of sädhu-saìga. ataeva kaniñöha madhyete täre gaëi | täre kåpä karibena vaiñëava äpani ||80||

Therefore I think of him as a kaniñöha-vaiñëava (neophyte Vaiñëava). By the mercy of the devotees he will eventually become a true Vaiñëava.

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(madhyama vaiñëava) Intermediate Vaiñëava

kåñëa-prema kåñëa-bhakte maitré äcaraëa | bäliçete kåpä ära dveñé upekñaëa ||81|| karile madhyama bhakta çuddha bhakta hana | kåñëa-näme adhikära karena arjana ||82||

A person who loves Lord Kåñëa, makes friendship with the devotees of Lord Kåñëa, and avoids people who are envious of Lord Kåñëa is a madhyama-bhakta (intermediate devotee).

He attains the eligibility to chant Lord Kåñëa’s holy name. He becomes a çuddha-bhakta (pure devotee). (uttama vaiñëava) Uttama-Vaiñëava (Advanced Vaiñëava)

sarvatra yäìhära haya kåñëa-daraçana | kåñëe sakalera sthiti kåñëa präëa dhana ||83|| vaiñëavävaiñëava-bheda nähi thäke täìra | vaiñëava uttama tini kåñëa-näma-sära ||84||

A person who sees Lord Kåñëa everywhere, who sees that everything rests in Lord Kåñëa, who considers Lord Kåñëa as the greatest treasure of his life, and who makes no distinction between Vaiñëavas and non-Vaiñëavas is an uttama-vaiñëava (advanced Vaiñëava). For him the chanting of Lord Kåñëa’s holy name is the essence of everything.

(madhyama vaiñëava-i sädhu sevä karena) A Madhyama-Vaiñëava should Serve Saintly Devotees

ataeva madhyama vaiñëava mahäçaya | sädhu sevä rata sadä thäkena niçcaya ||85||

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Therefore a madhyama-vaiñëava should serve this kind of saintly devotee.16

(präkåta vaiñëava nämäbhäsera adhikäré) A Prakrta-Vaiñëava is Qualified for Nämäbhäsa Chanting

präkåta vaiñëava yei vaiñëavera präya | nämäbhäse adhikäré sarva-çästra gäya ||86||

According to the scriptures, a präkåta-vaiñëava, or vaiñëavapräya, is qualified for nämäbhäsa chanting. (madhyama vaiñëava nämädhikäré o nämäparädha vicära karibena) A Madhyama-Vaiñëava is Qualified to Properly Chant the Holy Name, but he should also Take Care to Avoid Offenses

madhyama vaiñëava mätra näme adhikäré | çré-näma-bhajane aparädhera vicäré ||87||

A madhyama-vaiñëava is qualified to properly chant the holy name, but he should take care to avoid offenses in the chanting of the holy name. uttama vaiñëave aparädha asambhava | sarvatra dekhena tini kåñëera vaibhava ||88||

An uttama-vaiñëava never commits offenses, for he perceives Lord Kåñëa’s potency everywhere.

A pure Vaiñëava is considered more exalted than a madhyama-vaiñëava. A madhyama-vaiñëava considers one person a Vaiñëava and another person not a Vaiñëava. And why not? Such a person needs to serve a pure Vaiñëava (çuddhavaiñëava). If he abandons the understanding that some people are Vaiñëavas and others are not Vaiñëavas, then the madhyama-vaiñëava commits an offense to the Vaiñëavas (vaiñëava-aparädha). A madhyama-vaiñëava should earnestly seek out a pure Vaiñëava (çuddha-vaiñëava) and serve him. An uttama-vaiñëava (pure Vaiñëava) makes no distinction that one person is a Vaiñëava and another person is not a Vaiñëava. How, then, can he serve the Vaiñëavas? An uttamavaiñëava makes no distinction between friends and enemies. How can he distinguish between Vaiñëavas and non-Vaiñëavas?

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nija nija adhikära kariyä vicära | sädhu-nindä aparädha kari parihära ||89||

Every devotee should reflect upon his real position and should avoid the offense of criticizing saintly devotees.17 sädhu saìga, sädhu-sevä, näma saìkértana | sarva jéve dayä ei bhakta äcaraëa ||90||

A devotee should associate with saintly devotees, serve saintly devotees, chant the holy name (näma-saìkértana), and give mercy to all spirit souls. These are the activities of a devotee. (sädhu nindä ghaöile ki karä kartavya?)

If one has Blasphemed a Saintly Devotee, what should One do?

pramäde yadyapi ghaöe sädhu-vigarhaëa | tabe anutäpe dhari se sädhu-caraëa ||91|| käìdiyä baliba prabho kñami aparädha | e duñöa-nindake kara vaiñëava-prasäda ||92||

If anyone offends a devotee in a moment of delusion or madness, he must fall at the devotee’s feet and repent bitterly and, weep.

He should say, “O master, please forgive my offense. Please bestow your mercy on this wicked blasphemer.” sädhu baòa dayämaya tabe ärdra-mane | kñamibena aparädha kåpä-äliìgane ||93||

His heart melting with compassion, the saintly devotee will forgive the offense and compassionately embrace the repentant offender.18 According to their different natures, the different kinds of devotees have different conceptions. That is inevitable. To chant the holy name (nämasaìkértana) with the kind of faith he is qualified to possess, is a Vaiñëava’s duty.

17

In this way Gopäla Capala’s offense to a Vaiñëava was forgiven. One should look in the scriptures and find there, the garland of quotes that describe this truth.

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ei ta prathama aparädhera vicära | çré-caraëe nivedinu äjïä anusära ||94||

“O Lord, by Your order I place this description of the first offense at Your lotus feet.” hari-däsa päda-padme bramara ye jana | hari-näma-cintämaëi tähära jévana ||95||

May this Harinäma-cintämaëi become the life and soul of the devotees who are like bumblebees at Haridäsa’s lotus feet. iti çré-hari-näma-cintämaëau sädhu-nindäparädha-vicäro näma caturthaù paricchedaù |

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Chapter 5

Considering the Demigods Independent of KÅÑëa (deväntare svätantrya-jïänäparädha)

sivasya çri-viñëor ya iha guna-nämädi-sakalam dhiyäbhinnam pasyet sa khalu hari-nämähita-karah

To consider the names of the demigods like Lord Çiva or Lord Brahmä to be equal to or independent of the name of Lord Viñëu. jaya gadädhara-präëa jähnavä-jévana | jaya sétänätha jaya gaura bhakta-jana ||1||

Glory to Lord Caitanya, the life of Gadädhara! Glory to Lord Nityänanda, the life of Jähnavä-devé! Glory to Advaita, the husband of Sétä! Glory to Çréväsa and all the devotees of the Lord! haridäsa bale tabe kari yoòa-häta | dvitéyäparädha ebe çuna jagannätha ||2||

Respectfully folding his hands, Haridäsa Öhäkura then said, O master of the worlds, please hear of the second offense.

(viñëu-tattva) The principle of the Supreme Godhead Viñëu

parama advaya jïäna viñëu para-tattva | cit-svarüpa jagadéça sadä çuddha-sattva ||3||

Lord Viñëu is the supreme non-dual truth. His form is spiritual.

He is always situated in pure goodness. goloka-vihäré kåñëa se tattvera sära | catuù-ñañöhi guëe alaìkåta rasädhära ||4||

Çri Harinäm Cintämaëi

Lord Kåñëa, who enjoys pastimes in Goloka, is the best of all truths. He is the reservoir of all rasas. He is decorated with sixty-four auspicious qualities. ñañöhi-guëa näräyaëa svarüpe prakäça | sei ñañöhi-guëa viñëu-sämänya-viläsa ||5||

Sixty of these qualities are manifested in Lord Näräyaëa’s form. The same sixty qualities are manifested in Lord Viñëu’s pastimes also. puruñävatäre ära sväàça avatäre | sei ñañöhi-guëa spañöa kärya anusäre ||6||

The same sixty qualities are manifested in the puruña-avatäras and the svaàça-avatäras in order to carry out their functions.1 (viñëura vibhinnäàçera prakära bheda jévera païcäçad-guëa) Different Kinds of Vibhinnäàças (Separated Potencies of Lord Viñëu) the Individual Souls Possess Fifty of these Qualities

viñëura ye vibhinnäàça dui ta prakära | païcäçat guëa jéve bindu bindu ära ||7||

Lord Viñëu’s vibhinnäàças (separated potencies) are of two kinds. Of these two kinds, the individual souls (jévas) possess fifty of these qualities in quantities like a drop of a drop.

Lord Viñëu, Vaikuëöha’s master Näräyaëa, and Goloka’s master Kåñëa, whose form is splendid and who enjoys playful pastimes, all have forms of pure goodness. Lord Saëkarçana-Viñëu in Vaikuëöha goes to the Käraëa Ocean and manifests the form of Lord Mahä-Viñëu, the first puruça-avatära. Entering every universe, Mahä-Viñëu becomes Garbhodakaçäyé Viñëu. Then, entering every conditioned soul, He becomes Kñirodakaçäyé Viñëu. These three are the puruçaavatäras. From Kñirodakaçäyé Viñëu the various svaàça-avatäras, headed by Matsya and Kurma are manifested. All these forms of Lord Viñëu possess sixty qualities. The çakty-ävesa (empowered) incarnations are all vibhinnäàças (individual souls). Paraçuräma, Buddha, and Påthu are examples of çakty-ävesa incarnations.

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(giriçädi devatä vibhinnäàça haiyä-o sämänya jéva nan-täìhärä païcäçat-guëa-viçiñöa) The Demigods Headed by Lord Çiva are also Vibhinnäàças, But they are not Like Ordinary Individual Souls. They Possess Fifty-five of these Qualities

giriçädi deve ei guëa païcäçat | tad-adhika parimäëe sarvadä saàyuta ||8||

The demigods headed by Lord Çiva always possess these fifty qualities in greater quantity.2 tad-vyatéta ära païca guëa aàça mäne | prakäçita ächa tabe vicitra-vidhäne ||9||

In addition, five more qualities are also wonderfully present in them.3

(ñañöhi-guëe viñëutva) The Presence of Sixty of these Qualities Indicates Lord Viñëu

sei païca païcäçat guëa-pürëa täya | viñëute viräjamäna sarva çästre gäya ||10||

These fifty or fifty-five qualities are fully present in Lord Viñëu.

This all the scriptures say. tad-vyatéta ära païca-guëa näräyaëe | äche tära sattä kabhu nähi anya jane ||11||

Five more qualities are present in Lord Näräyaëa. No one else ever possesses these qualities. ñañöhi-guëe viñëu-tattva parama éçvara | giriça ädi anya-deva täìhära kiìkara ||12|| The ordinary conditioned individual souls possess these qualities in a quantity like a drop of a drop.

2

The demigods possess these qualities in somewhat greater quantity. The demigods headed by Çiva also possess five more qualities in addition to these fifty. However, they do not possess the qualities in fullness, as the Forms of Lord Viñëu do.

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Lord Viñëu possesses sixty of these qualities. He is the Supreme Lord. The demigods headed by Çiva are all His servants. vibhinnäàça giriçädi jéva çreñöhatara | viñëu sarva-jéveçvara sarva-deveçvara ||13||

The demigods headed by Çiva are all vibhinnäàças (separated potencies of the Lord). They are the best of the individual souls (jévas). Lord Viñëu is the master of all the individual souls and the master of all the demigods. (ajïäna-vyakti anya devatära sahita viñëuke samäna mane kare) Ignorant People Think the Demigods are Equal to Lord Viñëu

anya-deva saha sama viñëuke ye mäne | se baòa ajïäna éça-tattva nähi jäne ||14||

Very ignorant people who think the demigods are equal to Lord Viñëu do not understand the truth about the Supreme Personality of Godhead. e jaòa jagate viñëu parama éçvara | giriçädi yata deva täìra vidhikara ||15||

Lord Viñëu is the supreme controller in this material world.

The demigods headed by Çiva are servants who carry out Lord Viñëu’s commands.4 keha bale mäyära tri-guëe tridiveça | sarvadä samäna brahma tattva saviçeña ||16||

Some people say that when it comes into contact with mäyä’s three material modes, the impersonal Brahman becomes the demigods.5 4

That they carry out His commands means that they are His servants.

This is a Mäyävädi idea. They say, When it comes into contact with the three modes of material nature, the quality-less impersonal Brahman becomes the demigods.”

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(nänävidha vädänuvädera siddhänta) The Final Conclusion in the Debate of Various Philosophies

çästrera siddhänte tabu püjya näräyaëa | brahmä çiva såñöi-laya käryera käraëa ||17||

The conclusion of the scriptures is that Lord Näräyaëa is the supreme object of worship. Following His command, Brahmä and Çiva create and destroy the material universe. väsudeva chäòi yei anya-deve bhaje | éçvara chäòiyä sei saàsärete maje ||18||

People who neglect Lord Näräyaëa and worship the demigods instead remain plunged in the world of birth and death. keha bale, viñëu para-tattva baöe jäni | sarva-viñëumaya viçva veda-väkya mäni ||19||

Some people may say, “I know very well that Lord Viñëu is the Supreme Lord. I know that the Vedas say that Lord Viñëu is present everywhere in the material world¸. ataeva sarva-deve viñëu adhiñöhäna | sarva devärcane haya viñëura sammäna ||20||

“Therefore Lord Viñëu resides in all the demigods. Therefore when one worships the demigods one worships Lord Viñëu also.” ei ta niñedha-para väkya, vidhi naya | anya deva püjära niñedha ei haya ||21||

To speak these words is forbidden. They are not the teaching of the scriptures. To worship the demigods in this way is forbidden.6 One should not say, Lord Viñëu resides in all the demigods, and then proceed to worship the demigods separately from Lord Viñëu. Rather, one should simply worship Lord Viñëu. In this way one honors all the demigods. There is no need to worship the demigods separately from worshiping Lord Viñëu.

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sarva viñëu-maya viçva e kathä balile | viñëu-püjä kaile saba deve püjä mile ||22||

Lord Viñëu is present everywhere in the material world. That you certainly may say. The truth is that by worshiping Lord Viñëu one also worships all the demigods. taru-müle jala dile çäkhära ulläsa | pallave òhälile jala våkñera vinäça ||23||

If one waters a tree’s roots, the whole tree will flourish.

However, if one waters only the leaves and not the roots, the tree will die. ataeva püji viñëu anya-deva tyaji | tähätei anyadeva käye käye püji ||24||

Therefore if I neglect the demigods and worship only Lord Viñëu, by that action I attain the result of worshiping all the demigods. ei vidhi – devera sammata cira-dina | durvipäke ei vidhi chäòe arväcéna ||25||

From ancient times the Vedas have honored this rule. Fools who neglect this rule are headed for trouble.7 mäyäväda-doñe jéva kali ägamane | bahu-deva püje viñëu-sämänya-darçane ||26||

With the arrival of Kali-yuga and with the entrance of the misleading Mäyäväda theory, the people, thinking them equal to Lord Viñëu, now worship many demigods.

Trouble and calamity are in the future for they who worship the demigods.

The worship of Lord Viñëu is situated in pure goodness. It is eternal and it is endorsed by the Vedas. Fools do not understand this.

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Considering the Demigods Independent of K rsna

eka eka deva eka eka phala dätä | sarva phala dätä viñëu sakalera pätä ||27||

Each demigod grants a specific boon, but Lord Viñëu grants all boons. He is the protector and maintainer of all. kämi jana yadi tattva jänibäre päre | viñëu püji phala päya chäòe deväntare ||28||

If the people filled with material desires knew the truth, they would turn from the demigods and attain the boons they wish by worshiping Lord Viñëu. (gåhastha vaiñëavera kartavya vidhäna) What a Gåhastha Vaiñëava should do?

gåhastha ha-iyä yei viñëu-bhakta haya | sarva-kärye kåñëa püje chäòiyä saàçaya ||29||

A gåhastha who is a devotee of Lord Viñëu should unhesitatingly worship Lord Viñëu with his every deed. niñekädi çmaçänänta saàskära yata | tähäte püjaye kåñëa veda mantra mata ||30||

Chanting Vedic mantras in various rituals (saàskäras) beginning with garbhädhäna-saàskära and ending at the cremation ground, he should worship Lord Viñëu. viñëu vaiñëavera püjä vedete vidhäna | deva-pitå-gaëe kåñëa nirmälya pradäna ||31||

Following the command of the Vedas, he should worship Lord Viñëu and the Vaiñëavas. To the demigods and pitäs he should offer the remnants of what was offered to Lord Viñëu. mäyävädi-mate pitå-çräddha yei kare | yevä anyadeva püje aparädhe mare ||32|| 109

Çri Harinäm Cintämaëi

Persons who in their worship of the demigods and offering of çräddha to the pitäs follow the ideas of the Mäyävädis perish because of their offense. viñëu-tattve dvaita-buddhi näma aparädha | sei aparädhe tära haya bhakti bädha ||33||

Thinking that the demigods are independent of Lord Viñëu, they commit an offense to the holy name. By that offense their progress in devotional service is blocked. çivädi devatä gaëe påthak éçvara | mänile nämäparädha haya bhayaìkara ||34||

Persons who think that the demigods headed by Çiva are controllers independent of Lord Viñëu commit a fearful offense.8 viñëu-çakti parä çakti haite deva yata | bhinna çakti siddha naya vedera sammata ||35||

The demigods are manifested from Lord Viñëu’s superior potency (viñëu-çakti or parä çakti). The Vedas never say they are independent of Him. çiva-brahmä-gaëapati-sürya-dikpäla | kåñëa-çakti-balete éçvara cira-käla ||36||

It is because Lord Kåñëa has given them the power that Çiva, Brahmä, Gaëeça, Sürya, and the dik-pälas have been controllers from ancient times.

People who, thinking, Viñëu is one God, Çiva and the other demigods are other Gods, worship the demigods thinking them all equal Gods, commit an offense to the holy name. Other people who, thinking, the demigods are Lord Viñëu’s guëävatäras or Lord Viñëu’s servants appointed to specific post’s worship the demigods do not commit an offense to the holy name. The demigods are Lord Viñëu’s potencies. They get their powers from Him. They have no power independently.

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Considering the Demigods Independent of K rsna

ataeva pareçvara eka-mätra jäni | ära saba deve täìra çakti-madhye gaëi ||37||

Therefore I know that Lord Kåñëa is the only supreme controller.

I count the demigods among Lord Kåñëa’s potencies. ataeva sarva-kärye karma jaòa bhäva | chäòiyä gåhastha päya bhaktira sad-bhäva ||38||

Therefore, turning away from the idea that his true duty is material in nature, the gåhastha should act in a spirit of devotional service.

(ki rüpa vaiñëava gärhasthya dharma kariben) How does a Vaiñëava Follow Gåhastha-dharma?

bhaktira sad-bhäve thäki sat-kriyä karaëe | deva-pitå-gaëe tuñe nirmälya arpaëe ||39||

Thinking them as devotional service, he performs the various rituals and saàskäras. By offering them the remnants of what was offered to Lord Kåñëa, he pleases the demigods and pitäs. bahu deva-devé püjä karibe varjana | kåñëa-bhakta bali sabe karibe tarpaëa ||40||

He avoids worshiping the many demigods and goddesses.

Because they are all devotees of Lord Kåñëa, they are satisfied with his actions. çré-kåñëa vaiñëavärcane sarva phala päya | näme aparädha nahe sadä näma gäya ||41||

By worshiping Lord Kåñëa and the Vaiñëavas, he attains all benefits. He does not commit offenses to the holy name and he always chants the holy name.

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(varëa-catuñöayera jévana yäträ vidhi) Earning one’s Livelihood by Working within the Institution of Four Varëas

jagate mänava-gaëa varëa-dharmäcari | karibeka jévana-yäträ dharma patha dhari ||42||

Human beings who in this material world follow the duties of the varëas walk on the path of piety in their journey carrying this material body.9 (antyajera vidhi) Rules for Persons Outside Varëäçrama

saìkara antyaja sabe tyaji néca-dharma | çüdräcära kare sadä saàsärera karma ||43||

Outcaste persons (antyaja) and persons of mixed birth (varëasaìkara) should renounce all degraded activities and accept the role of çüdras in this material world. saìkara antyaja thäkibeka çüdräcäre | cäturvarëa vinä dharma nähika saàsäre ||44||

Outcastes and persons of mixed birth should accept the role of çüdras, because without the four varëas one cannot be pious in the world of birth and death. (varëa-dharmera dvärä jévana-yäträ kariyä saàsäri vyakti bhakti-pathe bhävärjana kariben) Earning his Livelihood by Working within the Institution of Four Vaånas, a Resident of the World of Birth and Death can Walk on the Path of Devotional Service During his stay in a material body in the material world, the soul should follow the varëäçrama institution. That institution is the eternal religion (sanätana-dharma). The varëas were established by great sages in the holy land of India. If they are present in other countries they are not in their original pure form, although in some form they are widespread at the present time.

Without first accepting the divisions of the varëas, divisions that correspond to the different natures of different human beings, one cannot attain perfection.

Gradually becoming fortunate, the outcastes (antyaja) and persons of mixed birth (varëa-saìkara) may become sinless, act purely, and enter Lord Kåñëa’s family. These rules are eternal.

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cätur-varëä varëa-dharme karibe saàsära | çuddha kåñëa-bhakti bale habe sadäcära ||45||

In this world of birth and death one should follow the system of four varëas, act righteously, and purely serve Lord Kåñëa. cätur-varëa yadyapi çré-kåñëa nähi bhaje | varëa-dharmäcäre thäki rauravete maje ||46||

If one follows the four varëas but does not worship Lord Kåñëa, he will be thrown into hell. varëa vinä gåhasthera nähi ära dharma | varëa dharmäcäre gåhasthera saba karma ||47||

Outside of the rules of the varëas, a gåhastha should do nothing.

All of the gåhastha’s duties are within the varëas. varëa-dharme e saàsära nirväha karibe | yävad artha parigrahe çré-kåñëa bhajibe ||48||

In this world one should follow the duties of the varëas and also worship Lord Kåñëa. nisargataù vidhi-vädhya ye paryanta nara | varëa-dharma sva-nirvähe karibe ädara ||49||

And he must respect and follow these rules as long as he has not come to the platform where the rules hamper his progress in worshiping Kåñëa. bhakti-yoga-näme ei tattva-nirüpaëa | bhakti-yoge bhävodaya siddhänta-vacana ||50||

This is called bhakti-yoga (the yoga of devotional service). By practicing bhakti-yoga, at the end one finds that ecstatic love (bhäva) for Lord Kåñëa arises within him. That is the conclusion of all the scriptures.

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bhävodaye vidhira pravåtti nähi raya | bhävodita kärye deha-yäträ siddha haya ||51||

When ecstatic love for Lord Kåñëa arises, there is no need to follow the many rules and regulations. When this ecstatic love arises, the soul’s journey in the vehicle of the material body is successful.10 gåhi-vaiñëavera ei advaya-sädhana | çré-viñëu advaya-tattve dvaita-nivartana ||52||

In this way a gåhastha Vaiñëava attains the Supreme, who is not different from His name. He meets Lord Viñëu, who is not different from His holy name.

(näma-nämé o guëa-guëéra abhede viñëu-jïäna çuddha haya) The Pure Truth is that Lord Viñëu is not Different from His Name and Qualities

ära eka kathä äche dvaita-nivartane | viñëu-näma, viñëu-rüpa, viñëu-guëa-gaëe ||53||

Another truth is that Lord Viñëu is not different from His name, form, and qualities. viñëu haite påthag rüpe nä mänibe kabhu | advaya akhaëòa viñëu cinmayatve vibhu ||54||

One should never think that Lord Viñëu is different from His form. Lord Viñëu is non-dual, indivisible, spiritual, and all-powerful.

As long as he is in the stage where he must follow rules and regulations, the conditioned soul should follow varëäçrama. However, as he worships and worships the Lord, eventually that ecstatic love (bhäva) for the Lord arises within him. When love arises within him, the soul becomes beautiful in nature.

Then he may do away with the rules and regulations, for he has risen above them. The people in general cannot understand this stage. Pure ecstatic love (çuddha-bhäva) appears by its own wish.

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ajïänete yadi haya dvaita upadrava | nämäbhäsa haya tära prema asambhava ||55||

If one does not understand that Lord Viñëu is not different from His name, in form, and qualities, then one’s chanting will be nämäbhäsa. It is not possible to attain pure love (prema) for Lord Kåñëa in this way. sad-guru-kåpäya sei anartha vinäça | bhajite bhajite çuddha-nämera prakäça ||56||

By the mercy of a bonafide spiritual master the anartha which results in this misunderstanding is destroyed. Worshiping and worshiping the holy name, that person eventually attains the stage of pure chanting.

(mäyävädéra kutarka o aparädha) The Offense and Faulty Logic of the Mäyävädis

mata-väda-jïäne dvaita haila pravartana | aparädha haya ära nahe nivartana ||57||

The speculative philosophers claim that Lord Kåñëa is different from His name, form, and qualities. That idea is an offense, an offense they do not abandon. mäyävädé bale brahma haya para-tattva | nirviçeña nirvikära niräkära sattva ||58||

The Mäyävädis say, “The Supreme Truth is the impersonal Brahman, which is quality-less, changeless, and formless. “viñëu-rüpa, viñëu-näma, mäyäya kalpita | mäyä antardhäne viñëu hana brahma-gata” ||59||

“Lord Viñëu’s names and forms are all created by mäyä. When mäyä disappears, Viñëu merges into the impersonal Brahman.”

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e saba kutarka mätra satya, çünyaväda | para-tattve sarva-çakti abhäva-pramäda ||60||

All these ideas are illusions, fallacies. The Mäyävädis mistake is that they think the Supreme is ultimately void; He has no potencies. çaktimän brahma yei, sei viñëu haya | nämera viväda-mätra, vedera nirëaya ||61||

Actually the Supreme Brahman has all potencies. He is Viñëu.

Viñëu and Brahman are the same Supreme. Only the names are different. That is the conclusion of the Vedas.11 (viñëu o brahma-tattvera saàbandha) The Relationship Between Viñëu and Brahmän

viñëu para-tattva, täìra nirviçeña dharma | saviçeña dharma saha haya eka marma ||62||

Lord Viñëu is the Supreme Truth. Both the personal and impersonal features are inherent in Lord Viñëu’s divine Being.

He remains one. viñëura acintya-çakti virodha-bhaïjana | anäyäse kari kare saundarya sthäpana ||63||

Lord Viñëu’s inconceivable potencies exhibit all-attractive beauty and pastimes that silence all contradictory speculations 11 The Mäyävädis are small-minded. Seeing variety in the material world, they assume that the spiritual world must have no variety. Because their faith is not complete, they imagine that the Supreme is dry and impersonal, without nectar. They will not accept the truth that the Supreme has names, forms, qualities, and pastimes. They think the impersonal Brahman manifests itself in the form of Lord Viñëu. The Mäyäväda theory is a great calamity for the individual souls. Staying far away from the narrow-minded Mäyäväda ideas, the pure devotees (çuddha-bhakta) have unflinching faith that the Supreme Personality of Godhead is not different from His names, forms, qualities, and pastimes.

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about Him.12 jéva-buddhi sahajete ati alpatara | acintya-çaktira bhäva nä kare gocara ||64||

The individual souls, however, have very small intelligence.

They do not have inconceivable potencies. nija-buddhye cähe eka sthäpite éçvara | khaëòa-jïäne päya brahma-tattvete avara ||65||

If they try with their limited intelligence to understand the Supreme Controller, they will attain only a very limited understanding of Him. They do not have much power to understand Him. viñëura parama pada chäòi’ devärcita | brahme baddha haya nähi bujhe hitähita ||66||

If they turn away from Lord Viñëu and worship the demigods13 or the impersonal Brahman, they will be in a position where they do not know what is good for them and what is not. cinmaya-svarüpa-jïäna ye bujhite jäne | viñëu viñëu-näma-guëa eka kari’ mäne ||67||

Persons who understand the true spiritual nature of the Supreme know that Lord Viñëu is not different from His names and qualities. ei ta viçuddha jïäna çré-kåñëa-svarüpa | sambandha buddhite labhi bhaje näma-rüpa ||68|| Firmly accepting the Supreme Lord’s inconceivable potencies, the devotees pay no attention to His quality-less impersonal aspect. They throw far away all the logical objections spoken by the Mäyävädis.

12

Persons who turn away from the worship of Lord Viñëu, whose feet are worshiped by all the demigods, are people whose intelligence is broken into pieces. Thinking the Supreme is the impersonal Brahman and everything is one, they have no power to understand what is good for them and what is bad.

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Persons who have pure knowledge of Lord Kåñëa worship Lord Kåñëa in the form of His holy name. (çiva o viñëura ki rüpe abheda-buddhi karibe) How Lord Viñëu and Lord Çiva are not Separate

jaòa-näma jaòa-rüpa-guëe yei bheda | se bheda cit-tattve näi, ei ta prabheda ||69||

Material names and forms are different from the person to whom they refer. However, spiritual names and forms are not different from the person to whom they refer. viñëu-tattve bheda-jïäna anartha vikära | çivete viñëute bheda ati avicära ||70||

To think Lord Viñëu is different from His names and forms is a great mistake, an anartha. To think that Lord Çiva is independent of Lord Viñëu is also a great mistake.14 (bhakta o mäyävädéra äcära o pravåtti bheda) The Devotees and Mäyävädis Act Differently

nämaika-çaraëa yei bhakti mahäjana | ekeçvara kåñëe bhaji chäòe anya jana ||71||

The devotee who has taken single-minded shelter in the holy name is a truly elevated soul. He worships Lord Kåñëa and no one else as the Supreme Lord. anya-deva, anya-çästra nindä nähi kare | kåñëa-däsa bali anye püje samädare ||72||

However, he does not blaspheme the demigods or other scriptures. Saying, “They are servants of Lord Kåñëa”, he It is a mistake to think that Lord Viñëu is different from His names, forms, qualities, and pastimes. Persons who think Çiva and the demigods are independent of Lord Viñëu are people whose knowledge is broken.

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worships and honors the demigods.15 pratidina gåhi-bhakta nirmälya arpaëe | deva pitå sarva jéve karena tarpaëe ||73||

Every day a gåhastha devotee places offerings before Lord Kåñëa. With these offerings he pleases the demigods, pitäs, and people in general. yathä yathä anya deve karena darçana | kåñëa-däsa bali täìre karena vandana ||74||

Whenever he sees the Deities of the demigods, he says, “He is a servant of Lord Kåñëa”, and then he bows down to offer respect. mäyävädi-gaëa yadi viñëu-püjä kare | prasäda nirmälya bhakta nähi laya òare ||75||

If the Mäyävädis worship Lord Viñëu and offer things to Him, out of fear the devotees will not accept the remnants of those offerings. mäyävädé hari-näme aparädhé haya | tähära pradatta püjä hari nähi laya ||76||

The Mäyävädis are offenders to Lord Kåñëa’s holy name.

Whatever worship they offer, Lord Kåñëa does not accept. anya-deva-nirmälya grahaëe aparädha | çuddha bhakti sädhane sarvadä sädhe bädha ||77|| 15 Devotees of Lord Kåñëa do not blaspheme the demigods or other scriptures.

Why not? Because the devotees throw far away the illusions of dry logic. The non-devotional scriptures and the worship of the Demigods are meant for certain souls. It is the only path for them. The different scriptures are meant for different kinds of people, but all these scriptures strive to make their followers into devotees of Lord Kåñëa at the end. Therefore the devotees do not criticize the worship of the demigods or the non-devotional scriptures. That criticism is an offense. Giving up all criticism of the non-devotional scriptures and ideas that the demigods are independent of Lord Viñëu, one attains the mercy of the goddess of pure devotion (çuddha-bhaktir krpä).

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To accept the remnants of offerings to the demigods is an offense. Pure devotees never accept such offerings. tabe yadi çuddha bhakta çré-kåñëa püjiyä | anya deve püjä kare tat-prasäda diyä ||78||

However, when he worships Lord Viñëu, a pure devotee may also worship the demigods and then offer to them the remnants of what he had first offered to Lord Viñëu. se prasäda grahaëete nähi aparädha | sei rüpa devärcane nähi bhakti-bädha ||79||

To accept these remnants is not an offense. Worship of the demigods done in this way does not block advancement in devotional service. çuddha-bhakta näma aparädhé nähi haya | näma kari’ prema päya näme deya jaya ||80||

A pure devotee (çuddha-bhakta) does not commit offenses to the holy name. Chanting the holy name, he attains pure love (prema) for Lord Kåñëa. The holy name makes him glorious. (ei aparädhera pratikära) The Remedy for Offense

pramäde yadyapi haya anye viñëu-jïäna | tabe anutäpe kari viñëu-tattva-dhyäna ||81|| çré-viñëu smariyä kari aparädha kñaya | yatne dekhi ära nä se aparädha haya ||82||

Although one may have foolishly thought Lord Viñëu on the same level as the demigods, if one understands the truth of Lord Viñëu and also repents his previous misunderstanding, then Lord Viñëu will forgive his offense. The offender should

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then be careful not to commit that offense again.16 pürva doña kñamä çéla bhaktera bändhava | dayära sägara kåñëa kñamära arëava ||83||

Lord Kåñëa is the friend of His devotees. His nature is to forgive their previous mistakes. He is an ocean of mercy, an ocean of forgiveness. bahu deva sevi saìga kariba varjana | ekeçvara vaiñëavera kariba püjana ||84||

A Vaiñëava should avoid demigod worshipers. He should worship Lord Viñëu. hari-däsa pade bhaktivinoda ye jana | harinäma-cintämaëi tähära jévana ||85||

This Harinäma-cintämaëi is the very life and soul of Bhaktivinoda who stays at Haridäsa’s lotus feet. iti çré-hari-näma-cintämaëau deväntare svätantrya-jïänaäparädha näma païcamaù paricchedaù |

16 In the entire world there is no atonement better than remembering Lord Viñëu. Everywhere in the Vedas it is said that brähmanas in distress should gaze on Lord Viñëu’s feet. Remembering Lord Viñëu’s holy name and gazing on Lord Viñëu’s feet are the same. That is said.

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Chapter 6

Disobeying the Spiritual Master (gurv-avajïa)

païca-tattva jaya jaya çré-rädhä-mädhava | jaya navadvépa vraja yamunä vaiñëava ||1||

Glory to the Panca-tattva! Glory to Çri Çri Rädhä-Mädhava!

Glory to Navadvépa, Vraja, the Yamunä, and the Vaiñëavas! hari-däsa bale prabhu kari nivedana | tåtéyäparädha näme ye rüpe ghaöana ||2||

Haridäsa Öhäkura said, O Lord, now I will describe the third offense. vistäri baliba ämi tomära äjïäya | yei saba aparädha guru avajïäya ||3||

By Your command I will elaborately describe all the offenses that come from disobeying the spiritual master. bahu yoni bhrami, mänava-çaréra durlabha çubhada ati | tathäpi anitya, päileka yei yävat jévane sthiti ||4||

After wandering through many different species of life, a very fortunate soul attains the rare human body.1 Still, that body is also temporary.

Wandering and wandering in eighty four lac species of life, by the power of some unknown pious deed (ajïäta-sukåti) the conditioned soul will obtain a human body. The human body is rare, for in the human body one may engage in activities that lead to the highest goal of life, activities that cannot be performed in other bodies. In the body of a demigod the soul may only enjoy the results of past pious deeds, but he may not perform activities for spiritual advancement. In the bodies of birds, beasts, and other like creatures, bodies filled with ignorance, the soul has no independence and also cannot perform activities for spiritual advancement. Therefore only the human body is suitable for worshiping the Supreme Personality of Godhead.

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parama maìgala, labhibäre tare, yadi nä yatana kare | punaräya bhave, anitya çaréra, labhiyä äbära mare ||5||

If he does not struggle to attain the supreme auspiciousness, the soul will again take birth in another temporary body and again die. subodha ye haya, durlabha nå-deha, labhiyä bhava saàsäre |

Therefore it should be clearly understood that the human body is very rare and difficult to attain in this world of birth and death. (saàsäré jéva avaçya sad-guru äçraya karibe) A Soul Residing in the World of Birth and Death must Take Shelter of a Bona Fide Spiritual Master

guru karëa-dhära samäçraya kari kåñëa änukülye tare ||6||

Taking shelter of the spiritual master, who is the captain of the ship,2 and with the help of Lord Kåñëa, the soul crosses over the ocean of birth and death.

The spiritual master is the only captain of the ship to carry the fallen souls across the ocean of repeated birth and death. Anyone who does not take shelter of a spiritual master’s feet and instead struggles, using only the power of his own intelligence, to cross to the other side of the ocean of birth and death is a great fool. No one can become perfect in this world without being taught by a spiritual master on how to act in such a way that a soul may attain the highest goal of life. A person who wants to perform such activities to attain the highest goal of life requires a spiritual master. One should accept a bona fide spiritual master. A spiritual master from the higher vaånas is pleasing to the people. If one can find a bona fide spiritual master among the higher vaånas, a gåhastha devotee need not search for one among the lower vaånas. However, one should accept a spiritual master who is bona fide.

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çänta kåñëa-bhakta, lakñaëa ye guru, sa-dainya vacane täìre | santoña kariyä, kåñëa-déksä laya, yäya saàsärera päre ||7||

The soul should humbly speak to a bona fide spiritual master, who is a peaceful devotee of Lord Kåñëa. Satisfying the spiritual master, the soul accepts initiation in the worship of Lord Kåñëa. In that way the soul is able to cross over the ocean of birth and death. sahaje jévera, äche kåñëe mati våthä tarke tähä yäya | vitarka chäòiyä, sumati äçraye guru hate mantra päya ||8||

Sincerely placing his thoughts in Lord Kåñëa, he keeps useless material logic far away. Abandoning that illogical so-called logic, he takes shelter of the true philosophy. Then he accepts a mantra from his spiritual master. gåhé jéva-gaëa, varëäçrame thäki sad-guru äçraya kare |

In this way a householder staying in varëäçrama takes shelter of a bona fide spiritual master. (brähmaëädi ucca-varëe sat-pätra thäkile tini guru haibära yogya) If Among the Brähmaëas or Other Higher Vaåëas a Suitable Person is Present, He should be accepted as Spiritual Master

brähmaëa äcärya, sarva-varëe haya, yadi kåñëa bhakti dhare ||9||

If he possesses devotion to Lord Kåñëa, a brähmaëa is the spiritual master of all vaåëas.

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brähmaëa kulete, supätra abhäve, anya kule dékñä päya | ucca varëa guru, gåhéra ucita, guru çiñya parékñäya ||10||

If a suitable person is not present in the brähmaëa families, one should accept initiation from a spiritual master born in another kind of family. It is proper for a householder to accept a spiritual master from the higher vaånas. The prospective spiritual master and disciple should examine each other to see if they are qualified as master and disciple.

(varëa-vicära apekñä supätrera vicära adhika çreyaù) Personal Qualifications are more Important than Vaåëa

kåñëa tattva vettä, prakåta ye haya, se ha-ite päre guru | kibä vipra çüdra, ki gåhé sannyäsé, guru hana kalpa-taru ||11||

A person who knows the science of Kåñëa is qualified to become a spiritual master. Whether he is born as a brähmaëa or a çüdra, or whether he is a gåhastha or a sannyäsé, a bona fide spiritual master is like a kalpavåkña tree. varëera maryädä, pätrera vicäre paramärthe laghu ati | supätra milana, prayojana sadä yadi cäi çuddhä rati ||12||

The vaåëa of the spiritual master is not very important. His personal qualifications are what is important, what is needed.

If one sees that a person has these qualifications, one should have faith in him as a spiritual master.

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supätrera präpti, müla prayojana, pavitra suvarëa hena | tähe ucca varëa, labhile saàyoga sohägä suvarëe yena ||13||

Personal qualifications are the root of a person’s qualification to be a spiritual master. Such a spiritual master is like pure gold. If one meets such a person among the higher vaånas, then that person is also like gold.3 (gåha-tyägé agåhi-gurväçraya karite pären) A Person who has Renounced Gåhastha Life should Take Shelter of a Spiritual Master who is not a Gåhastha

ye kona käraëe, sei gåhi dharma chäòi anyäçrama laya | tähe paramärtha, nä päiyä çeñe sädhu guru anveñaya ||14||

A person who, for whatever reason, renounces gåhastha life and accepts another äçrama, and who at the end has not found direction in spiritual life should seek out a saintly spiritual master. tähära pakñete, agåhé äcärya praçasta sakala mate | täìra dékñä çikñä, päiyä se jana bhäse näma-rasämåte ||15||

Everyone agrees that a non-gåhastha spiritual master is best for such a person. Accepting dékñä (initiation) and çikñä (instruction) from that spiritual master, the disciple swims in the nectar of the holy name.4 One should not accept a family guru from the higher vaånas if that person is not qualified as a bona fide spiritual master.

3

A person who has renounced gåhastha life must accept a bona fide spiritual master. For him the appropriate spiritual master is a spiritual master who has also renounced gåhastha life.

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(gåhi-bhakti gåha-tyäga karile-o pürva-guru tyäga karite haya nä) The Gåhastha Devotee who Renounces Gåhastha Life should not Abandon his Previous Spiritual Master

gåhé bhakta-jane, viräga labhile chäòaye saàsära vidhi | tabu pürva-guru caraëa äçraya karibe jévanävadhi ||16||

A gåhastha devotee who accepts renunciation should renounce the duties of gåhastha life. Still, for his entire life he should continue to accept the shelter of his previous spiritual master’s feet. gåhi jana madhye, gåhi guru çasta yadi çuddha bhakta hana | natuvä agåhé, suyogya ha-ile guru-yogya sarva-kñaëa ||17||

Among gåhasthas, a gåhastha spiritual master, if he is a pure devotee (çuddha-bhakta), is glorious. However, a gåhastha spiritual master is not very good for a non-gåhastha disciple.

One should always accept a spiritual master who is appropriate.5 sad-guru päiyä, bhajite bhajite bhävera udaya yabe | saàsära virakti, saàsära chäòiyä vairägé ha-ibe tabe ||18||

Attaining a bona fide spiritual master, one should worship him. When ecstatic love (bhäva) arises within him, the devotee becomes disinterested in gåhastha life. Abandoning gåhastha life, he accepts the order of renunciation.

A gåhastha devotee should accept a bona fide spiritual master who is also a gåhastha. He should not accept a bona fide spiritual master who is not a gåhastha.

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(yini vairägya äçraye la-ibena tini vairägé guru kariben) A Devotee who Accepts the Renounced Äçrama should Accept a Renounced Spiritual Master

vairägya äçrama, grahaëete tyägé puruña ha-ibe guru | täìhära caraëe, çikhibe viräga guru çikñä kalpa taru ||19||

A person who has renounced gåhastha life should accept a spiritual master from the sannyäsa-äçrama.6 Taking shelter of his feet, the devotee learns renunciation from him. That spiritual master is a kalpavåkña tree of good instruction. (dékñä o çikñä guru ubhayake-i samäna sammäna karä ävaçyaka) Dékñä-guru (Initiating Spiritual Master) and Çikñä-guru (Instructing Spiritual Master) must be Honored Equally

dékñä çikñä bhede, guru du’ prakära ubhaye samäna mäna | arpibe sujana, paramärtha dhana anäyäse yadi cän ||20||

Dékñä-guru (initiating spiritual master) and çikñä-guru (instructing spiritual master) are the two kinds of spiritual masters. Both should be honored equally. If he is glorious like the moon, the spiritual master will easily give the most valuable treasure to his saintly disciple. kåñëa-näma mantra, dena dékñä guru çikñä guru tattva dätä | vaiñëava sakala, çikñä guru hana sarva çubha bhajanayitä ||21||

A gåhastha who has accepted the renounced äçrama must accept a qualified sannyäsé spiritual master.

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The dékñä-guru gives the mantra of Lord Kåñëa’s holy names.7 The çikñä-guru teaches the truth about Lord Kåñëa. Every Vaiñëava is qualified to be a çikñä-guru. Every Vaiñëava thus becomes the father of other’s good fortune.

(sampradäyera ädi-gurura çikñä avalambana kariyä äcaraëa karibe) The Spiritual Master Follows the Teachings of the First Spiritual Master in the Sampradäya (Disciplic Succession)

sädhu sampradäye, äcärya sakala çikñä guru pratiñöhita | ädyäcärya yini, guru çiromaëi püji täìre yathocita ||22||

All the spiritual masters in the sädhu-sampradäya8 (disciplic succession) properly worship the crest-jewel of spiritual masters, the first spiritual master in the sampradäya, the spiritual master who as çikñä-guru founded the sampradäya. täìra susiddhänta, anugata haye nä mäniba anya çikñä | täìhära ädeça, päliba yatane nä la-iba anya dékñä ||23|| Spiritual masters are of two kinds. The dékñä-guru gives initiation into the chanting of the mantra. The çikñä-guru gives instruction about the relationship between the Supreme Lord and the individual souls and about other spiritual topics also. One may accept only one dékñä-guru. However, one may accept many çikñä-gurus. Both kinds of gurus should be honored equally.

7

Here the word `sädhu-sampradäya’ means `vaiñëava-sampradäya’. The disciplic succession of saintly persons (sädhu-paramparä) teaches mantras, the spiritual truth (tattva), and the way to attain spiritual goals (sädhya-sädhana). Keeping oneself protected from the evil sampradäyas of the Mäyävädis and others, one should accept a spiritual master from one of the good sampradäyas. One should honor the teachings given by the original äcärya of the good sampradäyas. Çré Rämänuja, Çré Mädhava Muni, Çré Nimbarka, and Çré Viñëusvämé are the original äcäryas of their respective sampradäyas. Mädhava Muni is the original äcärya of our sampradäya

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The spiritual masters all follow his perfect teachings. They do not accept any other teaching. They follow his teachings. They do not accept another initiation.

(sampradäya guru varaëa karä kartavya) One Should Accept a Spiritual Master in the Sampradäya

sampradäya guru-gaëe çikñä guru jäni | anya-mata paëòitera çikñä nähi mäni ||24||

The spiritual masters accept the teachings of the original çikñäguru in the sampradäya. They do not accept the teachings of any learned paëòita with a different philosophy. sei mate suçikñita sädhu sucarita | dékñä guru yogya sadä jäne supaëòita ||25||

A person who is learned and saintly, and who follows the teachings of the original spiritual master in the sampradäya is qualified to be a dékñä-guru. (mäyävädéra nikaöa kåñëa-manträ la-ile paramärtha haya nä)

By Accepting a Kåñëa-mantra from a Mäyävädi, One does not Attain the Greatest Treasure

mäyävädi-mate thäke, kåñëa mantra laya | tära paramärtha läbha kabhu nähi haya ||26||

By accepting a kåñëa-mantra from a Mäyävadi, one does not attain the greatest treasure.

(çuddha-bhakta vyatéta anyake guru karibe nä) One should not Accept a Spiritual Master who is not a Pure Devotee

ye anyäya çikhe yei çikñä deya ära | ubhaye narake yäya nä päya uddhära ||27|| 131

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A person who teaches a philosophy opposed to the truth, and a person who accepts that untrue philosophy both go to hell.

They are not delivered. çuddha bhakti chäòi yini çikhilena bäda | täìhära jévana mätra väda visaàväda ||28||

A person who rejects pure devotional service (çuddha-bhakti) and teaches something else, spends his life in debate, speaking arguments and counter-arguments. se kemane guru habe uddhäribe jéve | äpani asiddha anye kibä çubha dibe ||29||

How can such a person be a spiritual master? How will he deliver the conditioned souls? If he himself has not attained perfection, how can he give auspiciousness to others? ataeva çuddha bhakta ye se kene naya | upayukta guru haya sarva-çästra kaya ||30||

How can a person who is not a pure devotee (çuddha-bhakta) be qualified as a spiritual master? This all the scriptures say. (guru tattva) Guru-tattva (The Nature of the Spiritual Master)

dékñä guru çikñä guru duìhe kåñëa däsa | duìhe vraja jana kåñëa çaktira prakäça ||31||

The dékñä-guru and çikñä-guru are both servants of Lord Kåñëa.

They are both residents of Vraja, both are manifestations of Lord Kåñëa’s potency (çakti). guruke sämänya jéva nä jänibe kabhu | guru kåñëa çakti kåñëa-preñöha nitya prabhu ||32||

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One should never think that the spiritual master is an ordinary soul (sämänya-jéva). The spiritual master is Lord Kåñëa’s spiritual potency (kåñëa-çakti), a devotee most dear to Lord Kåñëa (kåñëa-preñöha), and one’s eternal master (nitya-prabhu).9 ei buddhi saha sadä guru bhakti kare | sei guru-bhakti bale saàsärete tare ||33||

Thinking in this way, one should be always devoted to one’s spiritual master. By the power of one’s devotion to his spiritual master (guru-bhakti-bala), one crosses over the ocean of birth and death. (guru püjä) Worship of the Spiritual Master

agre guru püjä pare çré kåñëa püjana | gurudeve çré-kåñëa prasäda samarpaëa ||34||

First, one should worship one’s spiritual master, and after that one should worship Lord Kåñëa. The spiritual master gives Lord Kåñëa’s mercy.10 guru äjïä laye kåñëa püjibe yatane | çré guru smariyä kåñëa balibe vadane ||35||

Following the spiritual master’s commands, one should earnestly worship Lord Kåñëa. Remembering that spiritual 9 .One should not think the spiritual master is an ordinary man. The Vaiñëavas say the spiritual master is a person empowered by Lord Kåñëa or that he is a personal associate of Lord Kåñëa. The Mäyävädis say the spiritual master is Lord Kåñëa Himself. That is not the opinion of the pure Vaiñëavas. By accepting the Mäyäväda philosophy one ruins his spiritual activities.

First one worships the spiritual master by offering him a seat (äsana), washing his feet (pädya), offering water (arghya), bathing water (snänéya), garments (vastra), and ornaments (äbharaëa). After worshiping him, with his permission one may worship the divine couple Çré Çré Rädha-Kåñëa. Prasädam, nectar drinks, and other things should be offered first to the spiritual master.

Then they may be offered to the other Vaiñëavas and to the demigods. In this way one may offer prasädam to the pitäs.

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master, Lord Kåñëa will eventually speak with His own mouth.

(gurute ki rüpe çraddhä karä ucita) What Kind of Faith should One have for his Spiritual Master?

gurute avajïä yära tära aparädha | sei aparädhe tära haya bhakti bädha ||36||

To disobey the spiritual master is an offense. This offense blocks one’s advancement in devotional service. guru kåñëa vaiñëavete sama bhakti kari | nämäçraye çuddha bhakta çéghra yäya tari ||37||

Being equally devoted to his spiritual master, Lord Kåñëa, and the Vaiñëavas, and taking shelter of the holy name, a pure devotee quickly becomes delivered. gurute acalä çraddhä kare yei jana | çuddha näma bale sei päya prema dhana ||38||

A person who has unflinching faith in his spiritual master attains, by the power of his pure chanting of the holy name, the great treasure of pure love (prema-dhana) for Lord Kåñëa.

(kon sthäne guru tyäga karite ha-ibe) The Situation where One should Reject his Spiritual Master

tabe yadi e rüpa ghaöanä kabhu haya | asat saìge gurura yogyatä haya kñaya ||39||

By bad association a person’s qualification to be a spiritual master may be destroyed if events like the following occur.

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prathame chilena tini sad guru pradhäna | pare näma aparädhe haïä hata jïäna ||40||

First he may be the foremost of bona fide spiritual masters (sad-guru-pradhäna). But then, by committing offenses to the holy name, he may become a person whose knowledge is destroyed. vaiñëave vidveña kari chäòe näma rasa | krame krame hana artha käminéra vaça ||41||

Becoming an enemy of the Vaiñëavas, he loses the taste for the nectar of the holy name. Gradually he becomes a slave of money and women. sei guru chäòi çiñya çré-kåñëa-kåpäya | sad guru labhiyä punaù çuddha näma gäya ||42||

Rejecting that spiritual master, and by Lord Kåñëa’s mercy again obtaining a true spiritual master, the devotee purely chants the holy name.

(guru çiñya sambandhera pürve-i parasparera parékñä) The Relationship of the Spiritual Master and the Disciple: In the Beginning they should Test and Examine each Other

ayogya çiñyere guru kariben daëòa | bhajiyä ayogya guru çiñya haya paëòa ||43||

A spiritual master who accepts an unqualified disciple is eventually punished. A disciple who worships a person not qualified to be a spiritual master becomes lost. duìhera yogyatä yata dina sthira raya | paraspara sambandha kakhana tyajya naya ||44||

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If the spiritual master and disciple are both qualified, their relationship should not be abandoned.11 (çuddha guru parékñä kariyä varaëa karibe) Testing and Examining him, and Finding him to be a Çuddha-guru (Pure Spiritual Master), the Prospective Disciple should Accept him

sad gurura prati yei avajïä äcare | se päpiñöha aparädhé sarvatra saàsäre ||45||

A person who disobeys his bona fide spiritual master is the greatest sinner and the greatest offender in the world. ataeva prathame viçeña yatna kari | çuddha bhakte la-ibena guru-rüpe vari ||46||

Therefore, in the beginning one should take special care to find a pure devotee (çuddha-bhakta) to be one’s spiritual master.12 guru tyäga kleça yena kabhu nähi ghaöe | e rüpa cintile kabhu nä paòe saìkaöe ||47||

The prospective disciple should be concerned that some day he should not suffer the pain of having to reject his The relationship between the spiritual master and the disciple is eternal. That relationship may not be broken. However, if the spiritual master is wicked, the disciple may break the relationship, and if the disciple is wicked, the spiritual master may break the relationship. Otherwise, neither may break it. One may search the scriptures for various quotes to describe the situations where this relationship may be broken.

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Before the spiritual master is accepted, the spiritual master and the prospective disciple should test and examine each other. That is the teaching of the scriptures. This does not refer to a family guru (kula-guru). A family guru is not qualified to be a bona fide spiritual master. Before one accepts the spiritual master the prospective disciple should examine to see if the prospective spiritual master is a true saintly spiritual master or an unqualified pretender. If at the time when one should test and examine the prospective spiritual master, the prospective disciple does not make a great effort to thoroughly test and examine him, that disciple is very unfortunate. If one accepts an unqualified family guru one must, honoring him and speaking prayers, leave him and search for a true bona fide spiritual master. This one must do.

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spiritual master or some day he should not fall into a great difficulty. guru yathä bhakti-héna çiñya tära präya | ataeva çuddha guru labe parékñäya ||48||

As the prospective disciple tests and examines the prospective spiritual master to see if he possesses true devotion or not, semilarly the prospective spiritual master should also test and examine the prospective disciple. sad guru avajïä aparädha bhayaìkara | ei aparädhe nañöa haya deva nara ||49||

To disobey a bona fide spiritual master is a fearful offense.

When one commits that offense the demigods and human beings perish. (guru sevära prakriyä) The Way to Serve the Spiritual Master

guruçayyäsana, ära pädukädi, yäna | päda péöha, snänodaka, chäyära laìghana ||50||

One should not sleep on his spiritual master’s bed, sit on his seat, wear his shoes, use his footstool, or step on his shadow. gurura agrete anya püjä dvaita jïäna | dékñä vyäkhyä prabhutvädi karibe varjana ||51||

One should not worships someone else as guru in the guru’s presence, that is a devious mentality, trying to minimize the bonafide guru. And giving initiation, showing one’s influence etc. are supposed to be avoided. yathä yathä gurura päibe daraçana | daëòavat paòi bhüme karibe vandana ||52|| 137

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On seeing his spiritual master, the disciple should offer daëòavat obeisances, falling to the ground like a stick. guru näma bhaktite karibe uccäraëa | guru äjïä helä nä karibe kadäcana ||53||

He should speak his spiritual master’s name with devotion. He should never disobey his spiritual master’s order. gurura prasäda sevä avaçya karibe | gurura apriya väkya kabhu nä kahibe ||54||

He must honor the remnants of food and other things left by the spiritual master. He must never speak harsh words to his spiritual master. gurura caraëe dainye la-ibe çaraëa | karibe gurura sadä priya äcaraëa ||55||

He must humbly surrender to his spiritual master’s feet. He must always act in such a way that his spiritual master will be pleased with him. e rüpa äcäre kåñëa näma saìkértane | sarva siddhi haya prabho bale çruti gaëe ||56||

Acting in this way and chanting the holy name of Lord Kåñëa (kåñëa-näma-saìkértana), he attains all perfection. O Lord, this the scriptures say. näma guru prati yadi avajïä ghaöaye | duñöa saìge duñöa çästra mata samäçraye ||57|| tabe sei saìga sei çästra düra kari | viläpa kariba sei guru pade dhari ||58||

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If by associating with wicked people or taking shelter of the philosophy of wicked books one disobeys his näma-guru13, one should throw that association or those books far away, grasp his spiritual master’s feet, and confess his misdeeds. kåpä kari gurudeva ha-ibe sadaya | näme prema dibe se vaiñëava dayämaya ||59||

The merciful spiritual master will then give his mercy. That merciful Vaiñëava will give him the gift of love for the holy name. hari-däsa pada reëu bharasä yähära | näma cintämaëi gäya tåëädhika chära ||60||

A person who is lower than a blade of grass and less worthy than a pile of ashes, but somehow has faith in the dust of Haridäsa’s feet, speaks this Harinäma Cintämaëi. iti çré-hari-näma-cintämaëau gurv-avajïä-vicäro näma ñañöhaù paricchedaù |

13 The word `näma-guru’ means the person who teaches the supremely exalted nature of the holy name or the person who gives the mantra of the holy names.

Such a person is a `näma-guru’. The dékñä-guru is the näma-guru. Here `näma’ means the mantra of the holy names. The holy name is not different from that mantra. The word näma may also be interpreted to mean he who speaks. In this interpretation the näma-guru is the person who speaks the mantra.

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Criticizing the Vedic scriptures (çruti çastra nindä)

çruti çastra nindanam

Criticizing the Vedic scriptures jaya jaya gadäi gauräìga nityänanda | jaya sétäpati jaya gaura-bhakta-vånda ||1||

Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda! Glory to Advaita, the husband of Sétä! Glory to all the devotees of the Lord! haridäsa bale prabhu caturthäparädha | çruti-çästra-vinindana bhakti-rasa-bädha ||2||

Haridäsa Öhäkura said, Lord, now I will describe the fourth offense, to blaspheme the Vedic literature or literature in pursuance of the Vedic version, an offense that denies a person the nectar of pure devotion. (ämnäya-i eka-mätra pramäëa) The Vedic Scriptures are the Only Evidence for the Truth

çruti-çästra veda upaniñat puräëa | kåñëa-niçvasita haya sarvatra pramäëa ||3||

The Çruti-sästra, Vedas, Upaniñads, and Puräëas are manifested from Lord Kåñëa’s breathing. In every situation they are the best evidence for the truth. viçeñataù apräkåta-tattve jïäna yata | sakali ämnäya siddha, tähe ha-i rata ||4||

The Vedic scriptures are evidence for the truth of what lies beyond the material world.

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jaòätéta vastu indriyera agocara | kåñëa-kåpä vinä nä haya gocara ||5||

The material senses cannot perceive what lies beyond the material world. Without Lord Kåñëa’s mercy one cannot see or experience that world.1 karaëäpaöava, bhrama, vipralipsä ära | pramäda, sarvatra nara jïäne doña ei cära ||6||

Human knowledge is plagued by four defects: imperfect senses (karaëäpaöava), mistakes (bhrama), the tendency to cheat (vipralipsä), and illusions (pramäda). sei saba doña çünya veda catuñöaya | veda vinä paramärthe gati nähi haya ||7||

The four Vedas are free from these defects. Without the Vedas one cannot walk on the path to the highest spiritual goal of life. mäyä baddha jéve kåñëa bahu kåpä kari’ | veda puräëädi dila ärña jïäna dhari ||8||

Being very merciful to the souls imprisoned by mäyä, Lord Kåñëa took the wisdom of the sages2 and gave it to the imprisoned souls in the form of the Vedas, Puräëas, and other scriptures. (ämnäya haite daça müla çikñä prameya nayaöä) The Ten Root Teachings and Nine Truths of the Vedic Scriptures

sei çruti çästre jäni karma jïäna chära | nirmala bhaktite mätra päi sarva sära ||9|| The material senses can perceive only what is made of matter. What is not material, the material senses have no power to perceive. Lord Kåñëa is spiritual.

He is beyond matter. Therefore Lord Kåñëa kindly gives the scriptures in order that the conditioned souls can attain auspiciousness. The word `amnäya’ here is used in the våndävana-sampradäya to mean the `Vedas’.

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Here the words `the knowledge of the sages’ (arça-jïana) mean the knowledge that sages attained while rapt in a trace of spiritual meditation (samädhi).

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I know that the karma-käëòa and jïana-käëòa parts of the Vedas are worthless like two piles of ashes. Only the Vedas teaching about pure devotional service is sublimely good, the best of all truths. mäyä müòha jéve karma jïäne çuddha kari | çuddha bhakti adhikära çikhäilä hari ||10||

The souls in the material world are bewildered by mäyä. After first purifying them with the processes of karma and jïana and thus making them qualified, Lord Kåñëa teaches the conditioned souls the truth about pure devotional service (çuddha-bhakti).3 pramäëa se veda väkya nayaöé prameya | çikhäya sambandha, prayojana, abhidheya ||11||

The words of the Vedas are the best evidence. This evidence reveals nine truths. The teachings of the Vedas may also be described as saàbandha (the relationship between the individual souls and the Supreme Lord), abhidheya (the activities of that relationship, or devotional service), and prayojana (the soul’s true need, which is to love the Supreme Lord). ei daça müla sära, avidyä vinäça | kariyä jévera kare suvidyä prakäça ||12||

The ten root teachings of the Vedas destroy the soul’s ignorance

After teaching that karma and jïana give only meager results, the scriptures teach that pure devotional service is the highest attainment.

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and enlighten them with transcendental knowledge.4 (1. hari eka para tattva, 2. tini sarva çaktimän, 3. tini rasa mürti) 1. Lord Kåñëa is the One Supreme Truth, 2. He Possesses all Potencies, 3. His Form is Sweet Like Nectar

prathame çikhäya para tattva eka hari | çyäma sarva-çaktimän rasa-mürti-dhäré ||13||

The first teaching is that Lord Kåñëa is the one supreme Truth.

His complexion is dark. He is the master of all potencies. His form is sweet like nectar. jévera paramänanda karena vidhäna | saàvyoma dhämete tära nitya adhiñöhäna ||14||

He delights the individual souls. He stays eternally in His abode in the spiritual sky. e tina prameya haya çré-kåñëa-visaye | veda-çästra çikñä dena jévera hådaye ||15||

The Vedic scriptures place these three truths about Lord Kåñëa in the conditioned soul’s hearts.

(4. jéva-tattva) 4. The Truth about the Individual Spirit Souls In the ten root teachings of the Vedas the first teaching is the truth that the Vedas are the only true source of knowledge. The other root teachings are the nine teachings also mentioned here. Those nine teachings are: 1. Lord Kåñëa is the only Supreme Truth. 2. His form is dark and handsome, and He is the master of all potencies. 3. His dark and handsome form is filled with the sweetest nectar. 4. The numberless individual souls are spiritual atomic particles. They are separated parts and parcels (vibhinnäàça) of Lord Kåñëa. 5. The individual souls who have turned their faces from Lord Kåñëa are imprisoned by mäyä.

6. The pure devotees are liberated, free from mäyä’s prison. 7. The individual spirit souls and the inert world of matter manifested by the Lord’s inconceivable potencies are eternally one and different from the Lord. 8. Abhidheya means the nine kinds of activities in devotional service to Lord Kåñëa. 9. Pure love for Lord Kåñëa is the true need, the true goal of life for the individual spirit souls.

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dvitéye çikhäya vibhinnäàça jéva tattva | ananta saìkhyaka cit paramäëu sattva ||16||

The second teaching concerns the individual spirit souls (jéva).

The individual souls are separated potencies (vibhinnäàça) of the Lord. They are infinitesimal spiritual sparks. Their numbers are beyond counting.

(5. nitya-baddha o 6. nitya mukta bhede jéva dui prakära) 5. Eternally Conditioned (Nitya-baddha) and 6. Eternally Liberated (Nitya-mukta) are the two Kinds of Individual Spirit Souls

nitya baddha nitya mukta bhede jéva dvi-prakära | saàvyoma brahmäëòa bhari saàsthiti tähära ||17||

The individual spirit souls are of two kinds: eternally conditioned (nitya-baddha) and eternally liberated (nitya-mukta). These two kinds of souls reside in the material world and the spiritual world respectively.

(baddha jéva) The Conditioned Souls

baddha jéva mäyä bhaji kåñëa bahirmukha | ananta brahmäëòe bhoga kare duùkha sukha ||18||

Turning their faces away from Lord Kåñëa, the conditioned souls accept mäyä. In endless material worlds they suffer and enjoy. (mukta jéva) The Liberated Souls

nitya mukta kåñëa bhaji kåñëa päriñada | para vyome bhoga kare premera sampada ||19||

The eternally liberated souls worship Lord Kåñëa. They are Lord Kåñëa’s associates. They enjoy blissful life in the 145

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spiritual world. They possess a great treasure of pure love for Lord Kåñëa. tina-öé prameya ei jévera viñaye | çruti çästra çikñä dena kåñëa däsé haye ||20||

The Vedic scriptures, which are Lord Kåñëa’s maidservants, teach these three truths about the individual spirit souls.

(7. acintya bhedäbheda sambandha) 7. The Individual Spirit Souls are Inconceivably Simultaneously One and Different from the Lord

cid-vyäpära ära yata jaòera vyäpära | sakali acintya bhedäbheda prakära ||21||

Whether in the material world or the spiritual world, the individual spirit souls are all simultaneously, inconceivably one and different from the Supreme Lord. jéva, jaòa sarva vastu kåñëa çakti maya | avicintya bhedäbheda çruti çästre kaya ||22||

The individual spirit souls and the lifeless and inert material energy, indeed everything that exists, are all Lord Kåñëa’s potencies. This the Vedic sciptures say. ei jïäne jéva jäne, ämi kåñëa däsa | kåñëa mora nitya prabhu, cit sürya prakäça ||23||

Understanding this truth, the individual spirit soul thinks, “I am Lord Kåñëa’s servant. Lord Kåñëa is my master eternally.

He is glorious like a spiritual sun.” çakti pariëäma mätra veda çästra bale | vivartädi duñöa-mate veda ninde chale ||24||

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doctrine of vivarta, that the Supreme transforms Himself to become the material world is false, a trick propounded by wicked-minded blasphemers of the Veda.5 (säta-öé prameya sambandha jïäna) In this Seventh Truth the Truth about the Relationship Between the Individual Spirit Souls and the Supreme Lord is Revealed

ei ta sambandha jïäna säta-öé prameya | çruti-çästra çikñä dena ati upädeya ||25||

In this seventh truth the Vedic scriptures teach about the relationship between the individual spirit souls and the Supreme Lord. veda punaù çikñä dena abhidheya sära | nava vidha kåñëa bhakti vidhi räga ära ||26||

Then the Vedic scriptures teach about abhidheya, the nine kinds of devotional service to Lord Kåñëa, and they also teach about räga (love for the Lord).

(8. abhidheya – nava vidha bhakti) Abhidheya: The nine limbs of devotional service

çravaëa, kértana, småti, püjana, vandana | paricaryä, däsya, sakhya, ätma-nivedana ||27||

The nine kinds of activities in devotional service are hearing (çravaëa), chanting (kértana), remembering (småti), worshiping the Deity in the temple (pujana), serving (paricaryä) carrying out orders (däsya), praying (vandana), serving Kåñëa as a friend (sakhya), and sacrificing everything for Him (ätma-nivedana).

The Vedas teach that the world is manifested by the Supreme Lord’s inconceivable potencies. The idea that the Supreme transforms Himself into the world is an idea very opposed to the Vedas.

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bhaktira prakära madhye näma sarva-sära | praëava-mähätmya veda karena pracära ||28||

Of these activities of devotional service, the activity of chanting the holy name is the best. Therefore the Vedas preached the glories of chanting the sacred syllable oà.

(9. prayojana kåñëa prema) Prayojana-Pure Love (Prema) for Lord Kåñëa

çuddha bhakti samäçraya kariyä mänava | kåñëa kåpä bale päya premera vaibhava ||29||

When a human being takes shelter of pure devotional service, he eventually attains a great wealth of pure love for Lord Kåñëa by the power of His mercy.6

(ei çruti çikñä nindä aparädha) To Criticize these Teachings of the Scriptures is an Offense

e nava prameya çruti karena pramäëa | çruti tattväbhijïa guru karena sandhäna ||30||

The Vedic scriptures teach these nine truths. A spiritual master is learned in these truths of the scriptures. e hena çrutira yei kare vinindana | näma aparädhé sei narädhäma jana ||31||

Anyone who criticizes the Vedic scriptures is an offender to the holy name. He is the lowest of men.

Pure devotional service (çuddha-bhakti) here refers to favorable service to Lord Kåñëa, service where the devotee has no desire other than the desire for devotional service, and where the devotee is untouched by karma or jïäna.

That condition of the heart is called pure devotional service. Devotional service mixed with karma or jïäna cannot be said to be pure devotional service. One should take shelter of the holy name and engage in pure devotional service.

That is the final teaching of all Vedic scriptures.

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(veda viruddha väda samüha) The Philosophies that Oppose the Vedas

jaimini, kapila, nagna, nästika, sugata | gautama – e chaya jana hetu väde rata ||32||

Jaimini, pseudo-Kapila, Nagna, Nästika, Sugata, and Gautama are the six famous speculative thinkers. veda mäne mukhe, tabu éça nähi mäne | karma käëòa çreñöha bali jaimini bäkhäne ||33||

In discussing philosophy they make no mention of God. Jaimini declares that the karma-käëòa part of the Vedas is the best. éçvara asiddha, kapilera kalpanäya | tabu yoga mäne artha bujhä nähi yäya ||34||

Pseudo-Kapila imagines that the existence of God remains unproved. God’s existence, of course is proved, but pseudoKapila has no power to understand that proof. nagna se tämasa taëtra karaya vistära | vedera viruddha dharma karaye pracära ||35||

Nagna wrote tantras filled with darkness and ignorance. He preached a philosophy that opposed the Vedas. nästika cärväka kabhu veda nähi mäne | sugata bauddherä eka prakära bäkhäne ||36||

Nästika, or the atheist Cärväka, did not accept the Vedas authority. Sugata taught the Buddhist theory that all is one. gautama nyäyera kartä éçvara nä bhaje | tära hetu väda mate nara mätra maje ||37||

Gautama taught the nyäya theory. He would not worship a creator-God. These are the six famous speculative philosophers.

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(ei saba mataväda dvärä çruti-nindä haya)

By Following these Speculative Philosophies One Comes to Blaspheme the Vedic Scriptures

ei saba duñöa mate çrutira nindana | kabhu spañöa kabhu gupta, bujhe vijïa jana ||38||

All these wicked philosophies criticize the Vedas. Sometimes they do it openly and sometimes covertly, but the wise know their intentions. ei saba mate thäki aparädha haya | ataeva ei sabe tyajibe niçcaya ||39||

The followers of these philosophies are all offenders. Therefore everyone should avoid associating with them. That is certain. (mäyävädé ati duñöa mata – veda viruddha) The Mäyävädés Accept a very Wicked Philosophy, a Philosophy that Opposes the Vedas

ei saba kumata chäòi ära mäyäväda | çuddha bhakti anubhavi haya nirviväda ||40||

In addition to these wicked philosophies, the Mäyäväda philosophy also opposes pure devotional service (çuddha-bhakti). mäyäväda asat çästra gupta bauddha mata | vedärtha vikåti kali kälete sammata ||41||

The Mäyäväda philosophy is opposed to the true scriptures. It is hidden Buddhism. It is a perversion of the Vedas teachings.

It is widely accepted in the age of Kali. umäpati brähmaëa rüpete prakäçila | tomära äjïäya teìha äcärya ha-ila ||42||

Assuming the form of a brähmaëa, Lord Çiva taught this philosophy. On Your order he became the great teacher of it.

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jaimini ye rüpa mukhe veda mätra mäne | çrutira vikåta artha jagate bäkhäne ||43|| mäyävädé guru sei rüpa bauddha dharma | veda väkye’ sthäpi äcchädila bhakti marma ||44||

As Jaimini gave a perverted explanation of the Vedas to the world, so did the original teacher of the Mäyävädés. Concealing the descriptions of devotional service that are the actual heart of the Vedas words, he taught a philosophy identical with Buddhism.7 ei saba mataväde bhakti düre yäya | çré-kåñëa-nämete jéva aparädha päya ||45||

All these speculative philosophies reject devotional service and throw it far away. The followers of these philosophies commit an offense to the holy name of Lord Kåñëa.8

(çruti-vicäre çuddha prakriyä) The Vedic Scriptures Give the Way to Become Purified

çrutira abhidhä våtti kari saàyojana | çuddha bhakti labhi jéva päya prema dhana ||46||

By following the activities described in the Vedas one eventually attains pure devotional service. One attains a great treasure of

Añöävakra, Pseudo-Dattätreya, Govinda Muni, Gaurapada, Çaëkara, the followers of Çaëkara, and the jara-mimamsakäs are examples of Mäyävädigurus. The attainment of nirväëa is the primary teaching of Buddhism. Although they do not believe in the existence of Brahman, the Buddhists teach that the highest spiritual attainment is merging into the void, a condition identical with the Mäyävädés merging into the qualityless Brahman. Both these philosophies are very opposed to eternal devotional service.

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Mäyävädés who accept this philosophy and somehow may chant the holy name commit an offense to the holy name.

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pure love for Lord Kåñëa (prema-dhana).9 çrutite lakñaëä kare ayathä prakäre | nitya satya düre yäya, aparädhe mare ||47||

One who does not follow the Vedas throws the eternal truth far away. Because of his offense he is lost. sarva veda sammata praëava kåñëa näma | sei näme jéva saba päya nitya dhäma ||48||

All the Vedas declare that the sacred syllable ‘Oà’ is a name of Lord Kåñëa. By chanting Lord Kåñëa’s name one attains the eternal spiritual abode. praëava se mahäväkya haya kåñëa näma | tähäte-i çré-bhaktera satata viçräma ||49||

The sacred syllable oà, which is the mahä-väkya (great statement of the Vedas) is a name of Lord Kåñëa. A devotee of Lord Kåñëa eternally enjoys pastimes in that sacred syllable. veda bale näma cit svarüpa jagate | nämera äbhäse siddha haya sarva mate ||50||

The Vedas explain the spiritual nature of Lord Kåñëa’s holy name to the whole world. Even the shadow of the holy name (nämäbhäsa), grants all perfection.

(veda kevala çuddha näma bhajana çikñä dena) The Vedas Teach the Pure and Transcendental Worship of the Holy Name When the primary and secondary meanings of words are both possible interpretations in a given passage, it is not proper to accept the secondary meanings and the interpretation of the passage that goes with them. If the Vedic scriptures are interpreted in this way, according to the primary meanings of the words, it will be seen that the Vedas teach pure devotional service. Primary and secondary interpretations should be seen in this way.

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ei saba veda çikñä abhägä nä mäne | näme aparädha kare vedera nindane ||51||

Unfortunate people who do not understand the teachings of the Vedas criticize them. In this way they offend the holy name. çuddha näma paräyaëa yei mahäjana | vedäçraye päya näma rasa prema dhana ||52||

Great souls, who take shelter of the pure name accepting the authority of Vedas, attain the nectar of the holy name and a great treasure of pure love for Lord Kåñëa. sarva veda bale, gäo hari-näma sära | päibe paramä préti änanda apära ||53||

All the Vedas declare, “Chant the holy name of Lord Kåñëa.

By chanting you will attain spiritual love and bliss that have no end.” veda punaù bale yata mukta mahäjana | para-vyome sadä kare näma saìkértana ||54||

Again they say, “The great liberated souls in the spiritual world always chant the holy name (näma-saìkértana).” (tämasa-tantra çikñä veda viruddha) The Tämasa-tantras (Scriptures of Darkness and Ignorance) Oppose the Vedas

kali yuge mahä jana mäyä çakti bhaje | cid ätmä puruña kåñëa näma rasa tyäje ||55||

In Kali-yuga even famous influential persons reject the nectar of the spiritual Supreme Personality of Godhead Kåñëa’s holy name and instead worship the mäyä-çakti. tämasika tantra dhari çruti nindä kare | madya-mäàse préti kari adharmete mare ||56|| 153

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Following the tämasa-tantras, they criticize the Vedas. Fond of wine and flesh, they perish because of their sins. se saba ninduka nähi päya kåñëa näma | kabhu nähi päya kåñëera våndävana dhäma ||57||

These offenders do not attain the shelter of Lord Kåñëa’s holy name and they do not attain Lord Kåñëa’s abode of Våndävana.

(mäyä devéra niñkapaöa kåpä-i prayojana) They Need Mäyä-devi’s Sincere Mercy

mäyä devé se saba päñaëòe adhogati | diyä nämämåte ära nähi dena mati ||58||

The Mäyävädés are all offenders destined to fall down. Therefore Mäyädevé is not inclined to give them the nectar of the holy name. tabe yadi sädhu seväya tuñöa hana mäyä | akapaöe dena tabe kåñëa pada chäyä ||59||

However, if she is pleased by their service to a saintly devotee then she may without tricking them give them the shade of Lord Kåñëa’s feet. mäyä kåñëa däsé, bahirmukha jéve daëòe | mäyä püjile-o çubha nähi päya bhaëòe ||60||

Mäyädevé is Lord Kåñëa’s maidservant. She punishes the souls who have turned their faces away from Lord Kåñëa. By pretending to worship Mäyädevé, a hypocrite will not attain true auspiciousness in this material world. kåñëa näma kare yei mäyä devé täre | niñkapaöe kåpä kari laya bhava päre ||61||

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Yet Mäyädevé rewards even Mäyävädés those who chant the holy name. She helps them cross over the ocean of material nescience.10 ataeva çruti-nindä aparädha tyaji | aharahaù näma saìkértana rase maji ||62||

Therefore, avoiding the offense of blaspheming the Vedic scriptures, day after day I swim in the nectar chanting of Lord Kåñëa’s holy names.

(tad-aparädhera pratikära) The Remedy for that Offense

pramäde yadyapi haya se çruti-nindana | anutäpe kari punaù se çruti vandana ||63||

If one foolishly blasphemes the Vedic scriptures, then one should repent, feel remorse, and again offer obeisances to the Vedic scriptures. kusama tulasé diyä sei çruti gaëe | bhägavata saha sadä püjiba yatane ||64||

Offering flowers and tulasé, one should then regularly worship the Çrémad-Bhägavatam and the Vedas with great care.

10 In the material world the Mäyävädés worship Mäyädevé and chant her names, names like `Durgä’ and `Käli’. Lord Kåñëa’s spiritual potency is His personal potency. Mäyä is the shadow of that spiritual potency. Gradually purifying them, Mäyädevé convinces the rebellious souls who have turned their faces away from Lord Kåñëa to turn and face Him again. Mäyä has two kinds of mercy: sincere mercy and cheating mercy. When she gives sincere mercy, she gives to the conditioned soul true knowledge and devotional service offered to Lord Kåñëa. When she gives cheating mercy she gives to the soul temporary material pleasures. When she is very merciful in this cheating way she throws the soul into the state of merging with impersonal Brahman. When that happens to the soul all is lost.

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bhägavata çruti sära kåñëa avatära | avaçya karibe more karuëä apära ||65||

Çrémad-Bhägavatam is the best of all Vedic scriptures. It is an incarnation of Lord Kåñëa Himself. It will certainly bestow mercy without limit.11 haridäsa pada rajaù bharasä yähära | näma-cintämaëi hära galäya tähära ||66||

One who has placed his faith in the dust of the lotus feet of Haridäsa’s feet wears the jeweled necklace of Lord Kåñëa’s holy names (Harinäma Cintämaëi) around his neck. iti çré-hari-näma-cintämaëau çruti-nindä aparädha vicäro näma saptamaù paricchedaù |

Çrémad-Bhägavatam is the best of all Vedic scriptures. Persons whose auspicious day is late in coming, may speak various harsh words to criticize Çrémad-Bhägavatam. That is their unfortunate nature.

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Interpreting the Holy Name (name arthaväda aparädha)

tathärtha vädo hari nämni kalpanam|

To consider the glories of chanting Hare Kåñëa to be imagination and to give some interpretation on the holy name of the Lord. jaya gaura gadädhara çré-rädhä-mädhava | jaya gaura-lélä-sthalé, jähnavé, vaiñëava ||1||

Glory to Çré Çré Gaura-Gadädhara! Glory to Çré Çré Rädhä Mädhava! Glory to the places of Lord Caitanya’s pastimes!

Glory to the Yamunä! Glory to the Vaiñëavas! hari näme artha väda kalpanä cintana | païcamäparädha prabho çré çacénandana ||2||

Haridäsa Öhäkura said, O Lord, O son of Çacé, now I will describe the fifth offense: to consider the glories of chanting Hare Kåñëa to be imagination and to give some interpretation on the holy name of the Lord.1 (näma mahimä) The Glory of the Holy Name

småti kahe, heläya çraddhäya näma laya | kåñëa täre kåpä kari hayena sadaya ||3|| To think that the glories of the holy name are imagination is an idea opposed to all the scriptures. “The glories of the holy name that are written in the scriptures are not real. They are exaggerations given to attract people to the holy name.” A person who speaks words like these commits the offense of thinking the glories of the holy name imagination. The glories of karma and jïana written in the karma-käëòa and jïäna-käëòa parts of the Vedas are all exaggerations given to attract people to karma and jïäna. But the glories of the holy name are not like that. To think the glories of the holy name are imagination is an offense.

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Çri Harinäm Cintämaëi

The Vedic scriptures say: “Kind Lord Kåñëa gives His mercy to anyone who with faith, or even with contempt, chants the holy name.” nämera sadåça jïäna nähika nirmala | nämera sadåça vrata nähika prabala ||4||

There is no knowledge as pure as the holy name. There is no vow as powerful as the holy name. nämera sadåça dhyäna nähi e jagate | nämera sadåça phala nähi kona mate ||5||

There is no meditation like the holy name in this world. No other process gives a fruit like the holy name. nämera sadåça tyäga kona rüpe naya | nämera sadåça sama kabhu nähi haya ||6||

There is no renunciation greater than the holy name. Nothing will ever be equal to the holy name. nämera sadåça puëya nähi e saàsäre | nämera sadåça gati nä dekhi vicäre ||7||

There is no piety like the holy name in this world. I cannot think of any goal greater than the holy name. näma-i parama mukti näma ucca gati | näma-i parama çänti näma ucca sthiti ||8||

The holy name is the highest liberation. The holy name is the highest destination. The holy name is the greatest peace. The holy name is the highest abode. näma-i parama bhakti, näma çuddhä mati | näma-i parama préti, näma parä småti ||9||

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The holy name is the greatest devotional service. The holy name is the purest inclination. The holy name is the highest love. The holy name is the greatest meditation. näma-i käraëa tattva, näma sarva prabhu | parama ärädhya näma guru-rüpe vibhu ||10||

The holy name is the supreme creator. The holy name is the master of all. The holy name is the highest object of worship.

The holy name is the most worshippable object and acts as the supreme spiritual master. (kåñëa-nämera sarvottamatä) The Best Holy Name is the Name of Lord Kåñëa

sahasra viñëu nämera tulya haya eka räma näma | tina räma näma tulya eka kåñëa näma ||11||

One thousand holy names of Lord Viñëu equal one holy name of Lord Räma, and three holy names of Lord Räma equal one holy name of Lord Kåñëa. (nämera artha väda naraka gamana avaçya ghaöe) Persons who Consider the Glories of the Holy Name imagination will Certainly go to Hell

çruti gaëa nämera mähätmya sadä gäya | nämera cit-tattva bali jagate jänäya ||12||

The Vedic scriptures eternally sing the glories of the holy name. They teach the world about the spiritual nature of the holy name. çruti småti pradarçita nämera ye phala | tähe artha väda kare päñaëòa prabala ||13||

Only great offenders think that the çruti and småti scriptures describing the superexcellent qualities of the holy name are exaggerations.

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harinäme artha väda ye adhama kare | se päpiñöha narakete paci’ paci’ mare ||14||

Whoever commits such an abominable offense rots eternally in hell. ye bale-nämera phala-çruti satya naya | näme ruci dite mätra tata phala kaya ||15|| çästrera tätparya ära jéva hitähita | se adhama nähi jäne bujhe viparéta ||16||

Anyone who interprets the scripture’s meaning by saying, “The scripture’s descriptions of the benefits obtained by chanting of the holy name are not really true. They are only given to attract people to the holy name”, is the lowest of men. He has no idea of the purport of the scriptures and of what is beneficial for the individual souls. The truth is the opposite of what he thinks.2 (nämera phala satya | tähäte artha vädera prayojana näi) The Benefits Given by the Holy Name are True.

There is no Need to Exaggerate them

karma käëòa äche ta kaitava svärtha jïäna | bhakti tattve näme tähä nahe vidyamäna ||17||

The karma-käëòa part of the Vedas contains cheating and selfishly motivated knowledge. Such motivations are not present in the chanting of the holy name in pure devotion.3 karma käëòa phala çruti rocanärtha jäni | bhakti tattve phala çruti nitya satya mäni ||18|| A person who has not performed the pious deeds of devotional service will not have faith in devotional service. Therefore attraction to the chanting of the holy name, chanting that is the best of all activities of devotional service, will not take birth in a person who has not performed these pious deeds. Such a person will not believe the descriptions of the limitless benefits brought by chanting the holy name. A person who is attached to only one part of the scriptures has no power to understand the scriptures as a whole.

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3

Here the word `kaitava’ means `dhürtatä’ (rascal cheating).

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I know that the material benefits described in the karma-käëòa are meant to attract the people. I also know that benefits brought by devotional service are eternal and real. näma tattve çämya nähi päya kabhu sthäna | nijera nähika svärtha näma kari däna ||19||

The glories of the holy name have no end. In the chanting of the holy name cheating and exaggeration are shunned. When a devotee inspires a person to chant, it is done without selfish motives. (karma-phalera artha-väda aparityäjya) One should not Renounce the Idea that the Benefits Given by Karma are Exaggerations

näma däna çraddäväne yei jana kare | kåñëa däsya kare sei svärtha parihäre ||20||

A person give the holy name that has faith in the benefits brought by chanting the holy name engages in devotional service to Lord Kåñëa. He renounces the desire to attain material blessings. karma karäile yäjakera artha läbha | ataeva tähe kaitavera ta prabhäva ||21||

The performer of ordinary Vedic rituals attains material benefits in the end. Therefore he is actually cheated. veda småti näma phala ananta bäkhäne | svärtha buddhi çünya se ye tähä nähi mäne ||22||

The Vedas and småti-çästras have described unlimited auspiciousness obtained by chanting of the holy name. Only those whose intelligence is covered by selfishness will reject such a verdict.4 Benefits’ here means activities by which the individual souls may become elevated.

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karma saba çubhäçubha jaòera äçraye | jaòa-maya-phala yäce yajamäna caye ||23||

Karma, being material, brings good and bad material results. The performer of karmic rituals thus desires results that are material. karma phala düre pheli’ yebä kare karma | hådaya viçuddha tära haya ei marma ||24|| viçuddha hådaye ätma rati sunirmala | udaya ha-iyä haya kramaçaù prabala ||25||

A person should throw far away the results of karma and perform his duties. This will purify his heart and help him to chant the holy name. A purified heart strives for self-realization.5 Gradually spiritual desires will arise in his heart and become powerful. (näma cinmaya, tähäte artha-väda ha-ite päre nä) The Holy Name is Spiritual.

Descriptions of its Glories are not Exaggerations

näma sei ätma-rati nije upasthita | sädhana kälete sädhya vastura vihita ||26||

The holy name includes self-realization. It is both the practice and the goal of life. karmera carama phala näma-rasa haya | sädhu-rüpe anuñöhita karmete niçcaya ||27||

The real success of a saintly person’s karma when performed without material motivation, is attraction for the chanting of the holy name of the Lord. ataeva caudda loka bhramiyä brähmaëa | yei phala nähi päna, näma tähä hana ||28|| Taking pleasure in spiritual life’ means taking pleasure in spiritual life and being disinterested in material life.

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Even if a brähmana wanders in the fourteen planets, he will not find the results anywhere in the entire universe, which are easily obtained by chanting Krsna’s name. näma phala sarvopari avaçya ha-ibe | karmé jïäné hiàsä kari’ näme ki karibe ||29||

The holy name is the highest of all attainments. How can karmés or jïänés diminish the glories of the holy name by their forceful statements? (nämäbhäse sarva karma o brahma-jïänera phala ha-iyä thäke)

By Nämäbhäsa (the Dim Light of the Holy Name) One Attains all the Benefits Attained by Karma (Pious Deeds) and by Knowledge of Brahman

sarva-karma-phala nämäbhäse labdha haya | sarva-jïäna-phala nämäbhäsete milaya ||30||

By nämäbhäsa one attains all the results of karma. By nämäbhäsa one meets all the results attained by jïäna. äbhäse milila yadi eta ucca phala | näma vastu tato’dhika pradäne prabala ||31||

By nämäbhäsa one attains a greater result. The holy name has the power to give a result greater than what karma and jïäna can give.6 ataeva çästre yata näma phala gäya | çuddha nämäçrita jana niçcaya tä päya ||32||

Therefore the scriptures sing the glories of the benefits given by the holy name. They who purely take shelter of the holy name attain these benefits without doubt.

By nämäbhäsa one attains a result better than the results attained by karma and jïäna. By nämäbhäsa one attains the direct perception of the holy name.

That result is much better than anything brought by karma or jïäna. Who can doubt it?

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(näma phale yähära sandeha, tähära maìgala näi) Persons who Doubt the Benefits Attained from the Holy Name do not Attain Auspiciousness

ihäte sandeha yära se adhama jana | näma aparädhe tära avaçya patana ||33||

They who doubt the holy name’s glories are the lowest of men.

By that offense to the holy name, they fall down. That is certain. vede rämäyaëe ära bhärate puräëe | ädi antye madhye harinämere bäkhäne ||34||

In the Vedas, Rämayaëa, Mahäbhärata, and Puräëas, in the beginning, middle, and end, the glories of the holy name are described. näma phala çruti väkya anädi niçcala | tähe artha väda kalpanära kibä phala ||35||

The words of the çruti-çästra that have no beginning or end, describe the benefits attained from the holy name. How can those benefits be exaggerations or imaginations? (karma-jïänera çakti apekñä näme ananta-guëa çakti äche) The Holy Name’s Power is Limitlessly Greater than that of Karma or Jïäna

näma nämé eka näme diyä sarva çakti | sarvopari kariyächa tava näma çakti ||36||

The holy name and the person to whom the holy name refers are one. O Lord, You have placed all Your powers in Your holy name and You have placed Your holy name above all other devotional activities. tumi ta svatantra tattva sarva çaktimän | tomära icchäya yata vidhira vidhäna ||37||

O Lord, You are supremely independent. You are the master of all potencies. By Your desire all the rules of have come into force.

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karmake karecha jaòa ära brahma jïäne | diyächa nirväëa çakti svatantra vidhäne ||38||

You have placed material results in karma, and You have placed Your nirväëa-çakti (potency of impersonal liberation) in jïäna.

Supremely independent, You have done this. icchämaya tumi prabhu svéya nämäkñare | arpiyächa saba çakti ära ke ki kare ||39||

O Lord, whose every desire is at once fulfilled, You have placed all Your potencies in Your holy name. What more is left to be placed in Your holy name?7 ataeva tava näma sarva çaktimän | näme artha-väda nähi karibe vidvän ||40||

Your holy name possesses all powers. Hence a wise person cannot say that the glories of Your holy name are imagination.

(tad-aparädhera pratikära) The Remedy for this Offense

näme artha-väda aparädha ghaöe yadi | dante tåëa dhari yäi vaiñëava-saàsadi ||41||

If one commits the offense of thinking the glories of the holy name imagination one should, placing a blade of grass between his teeth, enter an assembly of Vaiñëavas.8 aparädha jänäiyä vaiñëava-caraëe | kñamä mägi käkuti kariyä åju-mane ||42|| O Lord, you are the independent Supreme Personality of Godhead whose every desire is at once fulfilled. You have placed all Your potencies in Your holy name. How can anyone argue with Your decision?

7

Assembly of Vaiñëavas’ means an assembly of Vaiñëavas who discuss topics about Lord Kåñëa.

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Staying at the Vaiñëava’s feet, one should explain his offense.

With a sincere heart and with plaintive words one should beg forgiveness. nämera mahimä jïätä bhägavata jana | kñamä kari kåpä kari dibe äliìgana ||43||

Then the devotees, who well know the glories of the holy name, will forgive the offender and mercifully embrace him. näme artha väda ära kalpana-manana | kabhu nähi habe citte mäyä viòambana ||44||

Therefore one should never commit the offense of thinking the glories of the holy name imagination or of giving an imaginary interpretation of the holy name. That offense is mäyä’s trick.9 artha-väda-käré saha haile sambhäñaëa | sa-cele jähnavé-jale kariba majjana ||45||

If one somehow converses with a person who thinks the holy name’s glories are imagination one should at once jump in the Gaëgä with all his clothes.10 9 Persons who have no faith in the holy name commit the offense of thinking the glories of the holy name imagination. They are cheated and tricked by mäyä.

10 It is not right to even look at the face of a person who thinks the holy name’s glories are imagination. If one somehow converses with such a person one should, still wearing his clothing, bathe in the Gaëgä. That is the right thing to do. If Gaëgä is not nearby one should, still wearing his clothing, bathe in other pure water. If that is not possible one should meditate on bathing. In this way one will become purified.

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kåñëa priyä vaàçé kåpä bharasä yähära | harinäma cintämaëi tära alaìkära ||46||

One who takes shelter of the mercy of Kåñëa’s most beloved Çrématé Rädhäräëé and His flute, will be adorned by the glory of Harinäma cintämaëi. iti çré-hari-näma-cintämaëau artha-vädäparädha-vicäro näma añöamaù paricchedaù |

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Chapter 9

Committing Sin on the Strength of Holy name (näma-bale päpa-buddhi)

nämno baläd yasya hi päpa buddhir na vidyate tasya yamair hi çuddhiù|

To think that since the Hare Kåñëa mantra can counteract all sinful reactions one may therefore go on with his sinful activities and at the same time chant the Hare Kåñëa mantra to neutralize them, is the greatest offense at the lotus feet of harinäma. gaura gadädhara jaya jähnavä-jévana | jaya jaya sétädvaita jaya bhakta-gaëa ||1||

Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda, the life of Jähnavä-devé! Glory to Advaita, the husband of Sétä! Glory to all the devotees of the Lord! (näma-grahaëe samasta anartha düra haya) Chanting destroys all anarthas

haridäsa balena näma çuddha sattva maya | bhägyavän jéva kare nämera äçraya ||2||

Haridäsa Öhäkura said, the holy name is made of pure goodness.

A fortunate soul takes shelter of the holy name. ati çéghra tähära anartha düre yäya | hådaya-daurbalya ära sthäna nähi päya ||3||

Very soon his anarthas will flee far away. His weakness of heart will not stay. näme dåòha haile nähi haya päpe mati | pürva päpa dagdha haya citta çuddha ati ||4||

Çri Harinäm Cintämaëi

Firmly attached to the holy name, his heart will not remain attached to sins. His previous sins will burn away. His heart will become very pure. päpa ära päpa-béja päpera väsanä | avidyä tähära müla e tina yantranä ||5||

Sin is divided into 1. päpa (sin), 2. päpa-béja (the seed of sin) or päpa-väsanä (the desire for sin), and 3. avidyä (ignorance), which is the root of sin. These three bring suffering to the conditioned souls.1 sarva jéve dayä äsi ha-ibe udaya | jévera maìgala ceñöä satata karaya ||6||

Compassion for the other souls will arise in his heart and a fortunate soul always acts for their welfare. jévera santäpa kabhu sahite nä päre | yähe para-täpa yäya tära ceñöä kare ||7||

He cannot bear that suffering of the conditioned souls and He acts to remove such suffering from their lives.2 viñaya-pipäsä ati tuccha mane haya | indriya-lälasä tära citte nähi raya ||8||

Then the thirst for sense pleasures in the heart of such a soul becomes very weak. The yearning for senses enjoyment does not stay in his heart. kanaka-käminé ceñöä prati ghåëä kare | yathä dharma läbhe tuñöa thäki präëa dhare ||9|| 1 From avidyä comes päpa-béja or päpa-väsanä, and from päpa-väsanä comes päpa. These three bring suffering to the souls imprisoned by mäyä.

Troubled by other souls’ means “souls whose sufferings are created by other souls”.

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He finds materialistic endeavor to enjoy wealth and women repulsive. He follows the path of righteousness, being satisfied by whatever comes with pious and moral deeds, he maintains his life. bhakti anuküla saba karaye svékära | bhakti pratiküla nähi kare aìgékära ||10||

He accepts activities favorable for devotional service. He does not accept activities unfavorable for devotional service. kåñëa rakñä kartä eka mätra bali jäne | jévane pälana-kartä kåñëa ihä mäne ||11||

He thinks, “Kåñëa is my only protector and my maintainer.” ahaà mama buddhy-äsakti nä räkhe hådaye | déna-bhäve näma laya sakala samaye ||12||

In his heart he does not keep thoughts of “I” and “mine”. He always humbly chants the holy name.3 svabhävataù yära ei rüpa nämäçraya | päpe mati päpäcära tähära ki haya ||13||

How can sinful thoughts or deeds stay in a person, who in this way, takes shelter of the holy name? (pürva-päpa o päpa-gandha çéghra düra haya) Previous sin and its residue are destroyed Quickly

pürva dåñöa-bhäva tära krame haya kñéëa | pavitra svabhäva çéghra ha-ibe pravéëa ||14||

His previous propensity to sin gradually becomes less and less.

Quickly he becomes pure and wise.

‘I’ and `mine’ means to be attached to thinking `I’ and `mine’ in relation to the external body made of dull and inert material elements.

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ei sandhi käle pürva päpera sambandha | thäkite-o päre kichu dina päpa gandha ||15||

In the time between sinful and sinless life there is a time of some days where the scent of sin lingers.4 nämera saàsarge yata sumati udaya | haye sei päpa gandha çéghra kare kñaya ||16||

However, the association of the holy name engenders a purity of mind due to which that residue of sinful proclivity quickly perishes. pratijïä karecha nätha arjuna nikaöe | mora bhakta kabhu nähi paòibe saìkaöe ||17|| saìkaöa samaye ämi ha-iba sahäya | ataeva päpa yäya tomära kåpäya ||18||

Lord Kåñëa promised Arjuna: “My devotee shall never perish.

When there is danger, I will protect him.” In this way, O Lord,

by Your mercy all sins flee away from Your devotee. jïäna märgé kañöe päpa kariyä damana | taväçraya chäòi çéghra haya ta patana ||19||

They who follow the path of jïäna, struggle to control the senses. But because they do not take shelter of You, O Lord, they quickly fall down. tava padäçraya yära sei mahäjana | vighna nä päibe kabhu siddhänta vacana ||20|| In this way one becomes attracted to the holy name. The previous condition of life is followed by the later condition of life. The condition of life in between these two conditions of life is called the time between or the intervening time. In that intervening time the heart is not inclined to commit new sins.

By continued practice of chanting the holy name, the scent of sin is gradually destroyed.

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The great souls who take shelter of You never meet any obstacle.

That is the scripture’s conclusion.

(pramäde päpa upasthita ha-ile tähära präyaçcittera prayojana näi) A Devotee who Accidentally Sins Need not Perform Prayaçcitta (Atonement)

yadi kabhu pramäde ghaöaya kona päpa | bhakta tabu nähi sahe präyaçcitta täpa ||21||

A devotee who accidentally sins need not perform präyaçcitta (atonement).5 se päpa kñaëika nähi päya avasthiti | näma rase bhese yäya nä deya durgati ||22||

That momentary sin does not count. Swimming in the nectar of the holy name, that devotee does not meet misfortune. (näma-bale päpäcaraëa-käréra pariëäma) Committing Sin on the Strength of Chanting the Holy Name

kintu yadi kona jana näme kari bala | äcare nütana päpa, se jana caïcala ||23|| se kevala kapaöatä kariyä äçraya | näma-aparädha päya çoka-måti-bhaya ||24||

However, if he deliberately commits sin on the strength of the holy name; a mischief-monger trying to cheat the holy name attains grief, fear, and even death because of his offense to the holy name. (pramäda o vicärita karmera bheda) Accidental and Deliberate Actions are Different

pramäda ghaöanä ära vicärita karme | sampürëa prabheda äche bhakti-çästra marme ||25|| 5

If a devotee accidentally commits some sin he need not undergo any atonement.

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Accidental and deliberate actions are completely different.

This truth is revealed in the heart of the devotional scriptures (bhakti-çästra).6

(nämäçrayéra päpa karä düre thäkuka, päpe mati ha-ile-i nämäparädha haya) The Sins of a Person who Takes Shelter of the Holy Name Flee Far away. A Person whose Heart Rests in Sin Commits an Offense to the Holy Name

saàsäré mänava yebä äcaraye päpa | präyaçcitta äche tära ära anutäpa ||26||

A human being in the material world who commits a sin should repent (anutäpa) and perform atonement (präyaçcitta). kintu näma-bale yadi päpe kare mati | präyaçcitta nähi tära baòa-i durgati ||27||

However, if a person commits sin on the strength of chanting, he is not eligible to perform atonement. His future is very inauspicious. bahu yama yätanädi päile-o tära | sei aparädha ha-ite nä haya uddhära ||28||

Even after many punishments of Yamaräja he is not delivered from his offense. päpe mati-mätre haya e-rüpa yantranä | päpäcäre yata doñe tära ki gaëanä ||29||

Even if he thinks of committing a sin in that way he will be punished. Who can measure his punishment if he acts?

Sinful acts are of two kinds: accidental and deliberate. When with a steady mind one carefully thinks, I will do this one sin, that is deliberate sin. The two kinds of sin are very different.

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Committing Sin on the Strength of Holy name

(pravaïcaka çaöhera näma-bharasäya päpa-kriyä markaöa-vairägya mätra) A Cheater who Trusts the Holy Name and then Sins is Renounced Like the Monkeys (Markaöa-vairägya)

çästre çuniyäche näma yata päpa hare | koöi janme mahä päpé karite nä päre ||30||

In the scriptures it is heard that the holy name destroys more sins than a great sinner can commit in many millions of births. païca vidha päpa mahä pätaka avadhi | nämäbhäse yäya çästra gäya niravadhi ||31||

The five kinds of sin, including even the gravest of sins are counteracted by nämäbhäsa chanting of the holy name. This the scriptures say again and again. sei ta bharasä kari pravaïcaka jana | çaöhatä kariyä näma karaye grahaëa ||32||

That is why the cheats and imposters are attracted to the chanting of the holy name. kañöera saàsära chäòi vairägéra veçe | kanaka käminé äçe phire deçe deçe ||33||

Renouncing troublesome gåhastha life, he may accept the garments of sannyäsé. Lusting after women and money, he may travel from place to place. tumi ta balecha prabhu markaöa vairägé | käminé sambhäñi phire dharma gåha tyägé ||34||

O Lord, You have called such a person a markaöa-vairägi

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(monkey-renunciate). Pretending to be a sannyäsé, he likes to spend time chatting with women.7

(niñkapaöa nämäçraya nä karile ei aparädha anirvärya) Persons who do not Sincerely Take Shelter of the Holy Name cannot Avoid this Offense

vairägyera chale keha gåhe käöe käla | sambhäñya nä haya saba viçvera jaïjäla ||35||

Such a person pretends to be a sannyäsé but in truth lives like a gåhastha. They must be avoided as they are nothing but a disturbance to the whole world. gåhe thäku vane yäu täte nähi doña | niñpäpe karuk näma päiyä santoña ||36||

A person may live as a gåhastha, or he may go to the forest and live as a sannyäsé. Either way he is not at fault. He should live a sinless life, chant the holy name, and be happy.8 näma bale päpa mati mahä aparädha | tähäte majile haya bhakti tattve bädha ||37||

To have the idea of committing sin under the shelter of the holy name is a great offense, which will block the path of bhakti. (nämäbhäsi-vyakti-gaëa ei kapaöa lokera saìge aparädhé hana)

By Associating with Cheaters, a Person whose Chanting is Nämäbhäsa will Commit this offense In relation to Chotä Haridäsa, Lord Caitanya criticized such persons, calling them `markaöa-vairägé’ (monkey-sannyäsé). This is described in Çré Caitanyacaritämåta. A sannyäsé who talks with women is a markaöa-vairägé.

7

A devotee who takes shelter of the holy name may live as a gåhastha at home, or he may live as a sannyäsé in the forest. There is no difference. And why not?

If one’s gåhastha life is favorable for chanting the holy name, then the sannyäsaäçrama may wait. But if his gåhastha life is not favorable for chanting the holy name, a Vaiñëava should leave home and renounce gåhastha life.

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nämäbhäsé janera kusaìga yadi haya | tabe ei aparädha ghaöibe niçcaya ||38||

If they associate with bad people, persons whose chanting is nämäbhäsa, will inevitably commit this offense. çuddha nämodaya yära hådaye ha-ibe | ei näma aparädha tära nä ghaöibe ||39||

When pure chanting of the holy name (çuddha-näma) rises in the heart, the devotee will not commit this offense.

(çuddha nämäçrita vyaktira daça vidha aparädha sparça kare nä) The Ten Offenses do not Touch Anyone who Purely Takes Shelter of the Holy Name

çuddha-nämäçrita jane aparädha daça | kona rüpe kona käle nä kare paraça ||40||

The ten offenses do not in any way or at any time touch anyone who purely takes shelter of the holy name. nämäçrita jane näma sadä rakñä kare | aparädha kabhu tära nä ha-ite päre ||41||

The holy name protects anyone who takes shelter of the holy name. Such persons never commit offenses. yata dina çuddha näma nä haya udaya | tata dina aparädha äkramaëe bhaya ||42||

During the days when pure chanting of the holy name has not yet arisen, one may still be threatened by the danger of committing the offense. ataeva nämäbhäsé yadi bhäla cäya | näma bale päpa buddhi ha-ite paläya ||43||

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Therefore if one’s chanting is nämäbhäsa one should flee from the idea of committing sin on the strength of chanting the holy name. (kata dina sävadhäne aparädha parityäga karä cäi ?)

For How Many Days must One Struggle to Avoid the Offenses?

çuddha-nämäçrita-jana-saìga-bala dhari’ | aparädha sa-tarkatä sarvadä äcari’ ||44||

Drawing strength from association with devotees who purely chant the holy name, one should take great care to avoid the offenses.9 çuddha-näma yära mukhe tära dåòha mana | kåñëa haite vicalita nahe eka kñaëa ||45||

When the pure chanting of the holy name appears in one’s mouth, the heart becomes passionately attached to Lord Kåñëa. That heart will never leave Lord Kåñëa, even for a single moment. ataeva näma bala yata dina naya | tata dina aparädhe karibeka bhaya ||46||

As long as one has not strengthened his chanting to the point of full surrender to the holy name, he must be very fearful of committing offenses. viçeña yatane päpa buddhi düra kari’ | aharniçi mukhe balibeka hari hari ||47||

Especially one should throw far away the offense of committing sin on the strength of chanting. Day and night he should chant, “Hari! Hari!”

9

Strength from association with devotees’ means “strength from association with pure Vaiñëavas”.

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çré-guru-kåpäya habe susambandha-jïäna | kåñëa-bhakti, kåñëa-näma tähäte vidhäna ||48||

By the spiritual master’s mercy one will eventually attain true knowledge of one’s relationship with Lord Kåñëa. This knowledge will reveal the science of pure devotion and the pure holy name.

(ei aparädha ha-ile tähära pratikära) The Remedy for this Offense

yadyapi pramäde näma-bale päpa-buddhi | çuddha vaiñëavera saìge kari tära çuddhi ||49||

If one foolishly commits sin on the strength of chanting one should purify himself by staying in the association of pure Vaiñëavas. päpa-spåhä bäöapäòa pathe äsi’ dhare | viçuddha vaiñëava gaëa patha rakñä kare ||50||

Sinful desires are like highwaymen that lay in wait.10 Pure Vaiñëavas are guards that protect travelers on the highway. uccaiù-svare òäki rakñakera näma dhari’ | paläibe bäöapäòa äsibe praharé ||51||

By chanting the holy name, one loudly calls for the guards.

The guards come, and the robbers flee. ädare balibe, bhäi, nähi kara bhaya | ämi ta rakñaka tava, çuna mahäçaya ||52||

Chant the holy name with love, O my brothers. Do not fear.

Hear this. The Supreme Lord Himself has said, “I will be your protector”.

10

‘Highwaymen’ means thieves who rob travelers on highways.

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kevala vaiñëava-pada-däsya-vrata yära | harinäma-cintämaëi päya sei chära ||53||

A person who, even though he is worthless like a pile of ashes, has taken a vow to serve the Vaiñëava’s feet, sings this Harinäma-cintämaëi. iti çré-hari-näma-cintämaëau näma-bale päpa-buddhir näma navamaù paricchedaù |

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Instructing the Glories of the Holy Name to the Faithless (çraddha-hina jane nämopadeçh)

açraddadhäne vimukhe ‘py açåëvati yaç copadeçaù çiva nämäparädhaù|

It is an offense to preach the glories of the holy name among persons who have no intelligence or no faith in the subject matter. gadai gauränga jaya jähnavä-jévana | jaya jaya sétädvaita jaya bhakta-gaëa ||1||

Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda, the life of Jähnavä-devé! Glory to Advaita, the husband of Sétä! Glory to Çréväsa and all the devotees of the Lord! kara yuòi’ haridäsa balena vacana | ära näma aparädha karaha çravaëa ||2||

Folding his hands, Haridäsa Öhäkura said, “Now please hear another offense to the holy name.” (näme dåòha viçväsake çraddhä bali, tähä ha-ile-i näme adhikära haya) Firm Faith in the Holy Name makes One Qualified to Hear the Glories of the Holy Name.

yähära hådaye çraddhä nä ha-ila udaya | näma nähi çune bahirmukha duräçaya ||3||

One whose heart is bereft of faith in the holy name, is not qualified to hear the glories of the holy name. nä janme se janära näme adhikära | çraddhä mätra adhikära ei tattva-sära ||4||

Çri Harinäm Cintämaëi

A person in whose heart faith in the holy name has taken birth is qualified to hear about the holy name. Faith is the only qualification for hearing the truth about the holy name. sajjäti, sat-kula, jïäna, bala, vidyä dhana | näme adhikära dite nä haya käraëa ||5||

Noble birth, good family, learning, strength, and a wealth of knowledge do not make one qualified to hear about the holy name. nämera mähätmya yei sudåòha viçväsa | çästra-mate çraddhä sei sarvatra prakäça ||6||

Firm faith alone makes one qualified to hear the glories of the holy name. That is the opinion of the scriptures. That faith is described everywhere in the scriptures.1 (çraddhä-héna janake näma dile nämäparädhé haya) To Give the Holy Name to Faithless Persons is an Offense to the Holy Name

çraddhä nähi janme yära hari näma täre | sädhu jana nähi dena vaiñëava äcäre ||7||

A saintly devotee should not give the holy name to a person in whom faith in the holy name has not taken birth. That is the right behavior for a Vaiñëava. çraddhä héna jana yadi hari näma päya | avajïä karibe mätra sarva çästre gäya ||8||

If such a person gets the holy name of Lord Kåñëa, he will only show disrespect. This all the scriptures say.

The holy name of Lord Kåñëa is a great treasure for the individual souls. A person who takes shelter of Lord Kåñëa’s holy name performs all pious deeds.

In this way one should have faith in the holy name. A person who does not have this kind of faith in the holy name is not qualified to receive the holy name.

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çükarake dile ratna se cürëa karibe | bänarake dile vastra chiìòiyä phelibe ||9||

If one gives a jewel to a pig, the pig will only trample it in the dust. If one gives fine garments to a monkey, the monkey will only rip them to shreds and throw them away. çraddhä héna peye näma aparädha mare | saìge saìge guruke abhakta çéghra kare ||10||

The faithless person will perish from his offenses to the holy name, and the devotee who gives him the name will quickly become a nondevotee.

(çraddhä héna vyakti näma päite prärthanä karile tähära sahita ki rüpe vyavahära karä ucita) What is the Proper Response when a Faithless Person Requests the Holy Name?

çraddhä virahita jana çaöhatä kariyä | hari näma mäge vaiñëavera käche giyä ||11||

A faithless person with dishonorable intentions may approach a Vaiñëava and request from him Lord Kåñëa’s holy name. tähära vaïcanä väkya bujhi sädhu jana | hari näma nähi dena täre kadäcana ||12||

Understanding his dishonorable intentions, the saintly devotee should never give him Lord Kåñëa’s holy name. sädhu bale ohe bhäi çäöhya parihara | pratiñöhäçä düre räkhi näme çraddhä kara ||13||

The saintly devotee should say, “O my brother, please renounce

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your dishonorable intentions. Throw far away your desire for fame. Have faith in the holy name.”2 näme çraddhä haile näma anäyäse päbe | nämera prabhäve e saàsäre tare yäbe ||14||

He who has faith in the holy name easily attains the holy name.

By the power of the holy name he escapes this world of birth and death. yata dina nähi tava näme çraddhä bhäi | näma laite tomära ta adhikära näi ||15||

“O my brother, till you have no faith in the holy name, you are not qualified to accept the holy name.” çré näma mähätmya sädhu çästra mukhe çuna | pratiñöhäçä chäòi dainya karaha grahaëa ||16||

“Therefore please renounce the desire for fame. Be humble and hear the glories of the holy name from the scriptures and the saints.” näme çraddhä hale tabe guru mahäjana | näma arpibena bhäi näma mahä dhana ||17||

“When you have faith in the holy name a saintly spiritual master will give the holy name to you, O my brother the holy name is a great treasure.” çraddhä héna jane artha lobhe näma diyä | narakete yäya nämäparädha majiyä ||18|| The holy name removes all sins. Therefore, when I commit sins, I no longer need to fear anything. I will always chant the holy name of Lord Kåñëa, everyone will call me a Vaiñëava and offer obeisances to me. I will be free from having to work to maintain myself. By chanting the holy name I will destroy all my sins.

The result of my chanting the holy name is that I will be very happy in this world of birth and death. A person who thinks in this way about his acceptance of the holy name has dishonorable intentions. He is a cheater.

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If, out of greed for money, someone gives the holy name to a faithless person, by that offense the giver goes to hell.3

(ei aparädhera pratikära) The Remedy for this Offense

pramäde yadyapi näma upadeça haya | çraddhä héne tabe guru päya mahä bhaya ||19||

If a devotee foolishly instructs a faithless person the glories of the holy name, he should be filled with fear. vaiñëava samäje tähä kari vijïäpana | sei duñöa çiñya tyäga kare mahä jana ||20||

Speaking in an assembly of Vaiñëavas, that saintly devotee should formally reject his wicked disciple. tähä nä karile guru aparädha krame | bhakti héna duräcära haya mäyä bhrame ||21||

“If he does not, then that spiritual master, by the power of his offense, will lose his devotion to the Lord. Bewildered by mäyä, he will act badly.” ataeva prabhu yäre ädeça karile | näma pracärite täre ei äjïä dile ||22||

When the Lord gave an order to preach the glories of the holy name, He also gave this order to him.

When a faithless cheater approaches a spiritual master to receive the holy name, and when the spiritual master knows the prospective disciple is unworthy, but out of greed for money or fame accepts him anyway and gives him the holy name, then the spiritual master is guilty of this offense to the holy name.

However, in the beginning a spiritual master may think the prospective disciple is truly faithful and may thus give him the holy name. Later the spiritual master may learn that the disciple is in truth a faithless cheater. Then the spiritual master must adopt the remedy described in the following passage.

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(e viñaye prabhura äjïä) The Lord’s Order in this Matter

çraddhävän jane kara näma upadeça | näma mahimäya pürëa kara sarva-deça ||23||

The Lord said, “You should teach the glories of the holy name to the faithful persons. Fill every country with the glories of the holy name. ucca saìkértane kara çraddhära pracära | çraddhä labhi jéva kare sad guru vicära ||24||

Loudly perform saìkértana and faithfully preach. When they become faithful, the people will approach a bona fide spiritual master. sad guru nikaöe kare çré näma grahaëa | anäyäse päya tabe kåñëa prema dhana ||25||

From the bona fide spiritual master the people will accept the holy name. Then they will easily attain the great treasure of pure love for Lord Kåñëa (kåñëa-prema-dhana). cora veçyä çaöha ädi päpäsakta jane | chäòäiyä päpa mati dibe çraddhä dhane ||26||

Make the thieves, swindlers, prostitutes, and others attached to sinful life give up even the thought of sin. Give them the great treasure of faith. suçraddha haile dibe näma upadeça | ei rüpe näma diyä tära sarva deça ||27||

When they become very faithful, then teach them about the holy name. In this way give the holy name to each and every country.

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(ei rüpa aparädhera phala) The Result of this Offense

ihä nä kariyä yini dena näma dhana | sei aparädhe täìra narake patana ||28||

If one does not follow this way of distributing the great treasure of spiritual love, and if one commits this offense, then he will fall into hell. näma peye çiñya kare näma aparädha | tähäte gurura haya bhakti rasa bädha ||29||

If he gives the holy name to a faithless disciple, the spiritual master commits this offense. The spiritual master’s ability to taste the nectar of devotional service is then blocked. ei näma aparädhe duìhe çiñya guru | narakete yäya ei aparädha uru ||30||

“Because of this offense the spiritual master and the disciple both go to hell. This offense is very serious.” (agre çraddhä diyä näma upadeça dibe) First One should Instill Faith, Then One may Teach about the Holy Name

jagä mädhä prati tumi mahä kåpä kari | näme çraddhä diyä näma dile gaura hari ||31||

O Lord Caitanya, You were merciful to Jagäi and Madhäi.4 You first made them faithful and then You gave them the gift of the holy name. adbhuta caritra tava sarva jana gaëa | çraddhäya karuka anukaraëa caraëa ||32|| Born in a family of Mäyäpur brähmaëas were two brothers named Jagadänanda and Mädhavänanda. At that time they lived in Navadvépa-maëòala. Seeing these two sinners, everyone called them by the nicknames `Jagäi’ and `Madhäi’.

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O Lord, Your activities are all wonderful. Every person in the world should faithfully follow Your footsteps. bhakta päda bhaktite vinoda yähära | hari-näma-cintämaëi alaìkära tära ||33||

A person, who derives pleasure from devotion at the feet of a devotee, decorates himself with the cintämaëi jewel of Lord Kåñëa’s holy name. iti çré-hari-näma-cintämaëi çraddhähinajane namaparädhavicaro nama daçhaà paricchedaù |

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Chapter 11 Equating Chanting with Pious Activities (anya çubha-karmera sahita nämake tulya-jïäna)

dharma vrata tyäga hutädi sarva çubha kriyä sämyam api pramädaù |

To consider the chanting of Hare Kåñëa one of the auspicious ritualistic activities offered in the Vedas as fruitive activities (karma-käëòa). jaya jaya gauracandra näma avatära | jaya jaya harinäma sarva-tattva-sära ||1||

Glory, glory to the holy names of Lord Caitanya, which have now descended to this world! Glory, glory to the holy names of Lord Kåñëa, which are the highest of all spiritual truths! haridäsa bale prabhu kara avadhän | anya çhubha karma nahe nämera samäna ||2||

Haridäsa Öhäkura said, O Lord, please listen carefully. Other pious deeds are not equal to the holy name.

(nämera swarup) The Nature of the Holy Name

tumi ta chinmaya surya, tomara swarupa | sampurna cinmaya-yei tattva aparupa ||3||

O Lord, You are like a spiritual sun. That is Your nature. You are perfectly spiritual. Your nature is wonderful. sarvatra cinmaya tava srivigraha haya | näma dhäma lilä tava sampurna cinmaya ||4||

Çri Harinäm Cintämaëi

Your form is completely spiritual in every way. Your holy name, abode, and pastimes are all completely spiritual. tava mukhya näma saba tomate abhinna | jadiya vastura näma vastu haite bhinna ||5||

Your primary names are not in any way different from You. Your holy name is not material. Material things and name are different. bhakta mukhe aise näma goloke haite | atmä haite dehe vyapi nace jivhädite ||6||

Descending from the world of Goloka, Your holy name enters Your devotee’s mouths. Your holy name enters the spirit soul, fills the material body, and dances on the tongue and in other parts of the body also. ei jïäne näma laile haya tava näma | name jada buddhi jära tära dukha gräma ||7||

This is the truth about Your holy name. Anyone who thinks Your holy name is material will be burdened by many sufferings.1

(kåñëaprapti | upeya adhikära bhede upäya bahuvidha) Lord Kåñëa’s Feet are the Goal of Life. People with Different Qualifications Attain them by Different Means

tomara paite sästra upäya kahila | adhikära bhede tähä nänävidha haila ||8||

O Lord, the scriptures describe different ways to attain You. Anyone who thinks Lord Kåñëa’s holy name is made of mäyä, the dull and inert material energy, will suffer in hell for a long time. If one sees the face of such a person one must immediately remember Lord Viñëu and bathe, still wearing one’s clothing.

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The different ways exist because people are qualified in different ways.2

(karmera swarup. anya shubhakarma jadamaya. upeya vastu cinmaya) The Nature of Karma. Other Material Pious Deeds.

The Spiritual Goal

jada buddhijana jada dravya käläçraye| tomära sädhana kare çamanera bhaye ||9||

O Lord, material minded people who take shelter of material things and material situations take to Your worship out of fear. tumi ta abhaya pada advitiya hari | tomära carana mätra bhaväånëave tari ||10||

O Lord Kåñëa, no one is like You. Your feet grant fearlessness.

Simply by taking shelter of Your feet, the people cross the ocean of nescience. sei pada läbhe jata upäya srajila | jadäbhäväçraye saba jadiya haila ||11||

To attain Your feet the material-minded people have invented many material means. istäpurta ära yagyädika punyakarma | snäna, homa, däna, yoga, varnäsrama dharma ||12|| tirthayäträ vrata pitrukarma dhyäna jyäna | devakarma tapa prayäcittädi vidhäna ||13||

Istäpurta, yajïäs, pious deeds, ritual bathing, homa, charity, yoga, varëäçrama-dharma, travel to holy places, vows, worship of the People possess different levels of qualification to attain Lord Kåñëa. The primary levels are karma, jïäna, and bhakti (devotional service). This the scriptures say. One group is the karmés. They are very materialistic. Their hearts should be purified. Another group is the monist jïänés. They are very attached to an illusion. Pure devotional service should be preached to every spirit soul.

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pitäs, meditation, study, worship of the demigods, austerities, and atonement are among the activities they perform. sakalai jadiya dravya kariyä äçhraya | upäya swarupe sadä çubha karma haya ||14||

Taking shelter of these material pious deeds, they try to attain their goal. upäya dhariyä päya upeya carame | anitya upäya chäde siddhisamägame ||15||

However, by these means they attain only temporary results.

They have turned away from true perfection.3 purnänand läbha haya sarva siddhi sära | jivera upeya tähä çuna särätsära ||16||

Now please hear about the best of all goals. The goal that brings perfection, that brings spiritual bliss.

(çhubha karma upäya) Auspicious Pious Deeds as the Way to Attain the Goal of Life

jadadravya käla haya niränand maya | kauçhele jiver tähe kramasiddhi haya ||17||

Material things and material situations have no spiritual bliss.

Still, they may be auspicious for the conditioned soul, for they may gradually lead him to perfection.4 3 At the time when one attains the perfection of pure devotional service, material karma and other nondevotional activities spontaneously flee far away.

The conditioned souls have no power to renounce ordinary material activities.

All their thoughts and deeds are mixed with material things. A person who uses material pious activities (karma) to find pure devotional service, which is beyond the touch of matter, is expert.

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atayeva subha karma sakalai upäya | upeya carama siddhi premarupe bhäya ||18||

Therefore auspicious pious deeds may be a means to attain the final perfection that is pure love (prema) for Lord Kåñëa. (tahäte upeya präpti vilamba siddha) That Means Brings a Delay in Attaining Perfection

sarva çubhakarme siddhi vilambe udaya | upeya upäye vyavadhäna hetu haya ||19||

When pious deeds are employed, the attainment of perfection is delayed. That is because of the distance that stands between the means and the goal.5

(sädhanakale harinäma upäya kirupe haiyachena) Why is the Holy Name the True Means when One Strives for Perfection?

harinäma ye jagate dile kripä kari | siddhi läbhe shista jiva laibeka vari ||20||

O Lord, You mercifully gave to the world the holy name of Lord Kåñëa. Intelligent souls will chant the holy name to attain perfection. upäya haile näma sästrera sammata | anya çubha karma madhe haila ganita ||21||

The holy name is the primary way to attain perfection. That is the scriptures conclusion. Other pious deeds are counted as secondary ways to attain perfection. sarveçhwara vishnu jena bramhä-çivasane | devatä-lakshane ganye haila tribhuvane ||22|| The goal is pure love (prema) for Lord Kåñëa. The means described here is material pious activities. A considerable distance separates this means and goal.

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They are primary and secondary in the same way as Lord Viñëu is the primary controller of everything in the three worlds, and the demigods Brahmä and Çiva are secondary controllers after Him. (näma çhuddhasattva, mäyävadi aparädha krame anya çhubha karmera sahita namake ikai mane karena) The Holy Name is Made of Spiritual Goodness. The Mäyävädis Offensively Think the Holy Name is Like Other Pious Activities

nämera swarupa haya, çuddhasattvamaya | jada gaëdha suddha name kabhu nai raya ||23||

The holy name is made of pure spiritual goodness. It is untainted by matter. jadibhuta jiva näme jadabhäva däne | anya çubha karma saha eka kari’ mane ||24||

Souls who tend to think in material terms assume that chanting the holy name is a material pious deed.6 mäyäväda haite yei näma äparädha | yähära daurätmya sadä haya bhakti bädha ||25||

From the Mäyäväda philosophy this offense to the holy name has come. Anyone who accepts this wicked idea finds that his progress in devotional service is blocked. (nämera upäyatva sattveo upeyatva) The Holy Name is Both the Means and the Goal

kåñëa-näma haya prabhu pürëänanda tattva | upeya vä siddhi bali yähära mahattva ||26|| The words ‘Souls who tend to think in material terms’ refer to the spirit souls who, bewildered by ignorance, think that they themselves are material in nature.

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Lord Kåñëa’s holy name is perfect and blissful as Lord Kåñëa Himself. Therefore the holy name is itself the goal. Attaining the glory of the holy name is the attainment of perfection. upäya ha-iyä ävirbhüta dharätale | upeya upäya aikya sarva çästre bale ||27||

Manifest on the surface of the earth, the holy name is also the means to attain perfection. It is both the means and the goal.

This is said in all the scriptures. adhikära-bhede yini upäya svarüpa | tini-i upeya anye, baòa aparüpa ||28||

According to their qualification, different souls understand the holy name differently. For some, the holy name is the means to attain perfection. For others, the holy name is the beautiful, wonderful goal.7

(çubha-karma gauëopäya näma mukhyopäya) Material Pious Deeds are the Secondary Way to Attain Perfection. The Holy Name is the Primary Way

ataeva upäya dvividha guëa dhäma | gauëopäya çubha karma mukhyopäya näma ||29||

The glorious ways to attain perfection are of two kinds. Material pious deeds are the secondary way, and the holy name is the primary way.8 Here `different qualification’ means that as long as the soul is not attracted to spiritual life the soul will consider the chanting of the holy names as a means to an end. Thus he engages in blissful spiritual activities as the means to attain a goal.

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The chanting of the holy name is the primary spiritual means and the performance of material pious deeds is the secondary means. They who know the truth say that chanting the holy name is better than performing material pious deeds.

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(nämera aténdriyatva) The Holy Name is Beyond the Touch of the Material Senses

ataeva çästre yata anya çubha karma | näma saha nahe ei sarva çästra marma ||30||

In the scriptures it is said that material pious deeds are not equal to the holy name. That truth is at the heart of all the scriptures. sarala hådaye yabe kåñëa-näma gäya | aténdriya-sukha äsi cittake näcäya ||31||

Anyone who with a sincere heart chants the holy name of Lord Kåñëa finds spiritual happiness; happiness beyond the touch of the material senses dances within his heart. sei sukha kåñëa-näma-svabhäva tatpara | ätma-rati ätma-kréòä nähi yära para ||32||

That spiritual happiness is part of the holy name’s nature. The unsurpassable joy of the Lord and His pastimes enters the heart and makes it soar with sublime delight.

(säyujya kaivalya sukha änanda sukhera chäyä mätra) The Happiness of Impersonal Liberation is a Shadow of that Happiness

brahma jïäne yoge ye änanda vaibhava | jaòera viccheda sukha chäyä anubhava ||33||

The happiness of impersonal liberation is only a shadow of the happiness obtained by chanting the holy name. abhedya kaivalya sukha svalpa bali’ jäni | kåñëa-nämänanda-sukha bhümä bali’ mäni ||34||

I know that the happiness of impersonal liberation is very small and trifling, but the bliss of chanting Lord Kåñëa’s holy name is very great and glorious.

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(anya çubha karma ha-ite nämera vailakñaëya) Chanting the Holy Name is Different from Material Pious Deeds

sädhana-kälete näma upäya svarüpa | siddhi-käle upeya se ei aparüpa ||35||

At the time of performing sädhana, the holy name is the means to attain perfection. At the time when one attains perfection, the holy name is the beautiful and wonderful goal. upäya svarüpa näme upeyatva siddha | anya çubha karme aiche nahe ta prasiddha ||36||

The holy name is both the means and the final goal. Material pious deeds are not the final goal. anya çubha karma yata, saba jaòäçrita | näma ta’ cinmaya sadä svataù siddhodita ||37||

Ordinary pious deeds all take shelter of matter. The holy name is spiritual. It is eternal and self-perfect. sädhana käleo näma çuddha sunirmala | sädhakera anarthete dekhäya sa-mala ||38||

Even during the practice of sädhana, the holy name is always pure and free of any defect; the sädhaka’s imperfections and anarthas only seem to color it. sädhu-saìge näma laite jaòa-buddhi yäya | anartha niùçeña haile çuddha näma bhäya ||39||

By chanting the holy name and associating with devotees, the aspirant chases away his material misconceptions. When his anarthas are no more, the pure chanting of the holy name comes to him. anya çubha karmé kare tyajiyä upäya | upeya parama bhäva carame äçraya ||40|| 197

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Abandoning material pious deeds, at the end he takes shelter of ecstatic love for Lord Kåñëa. kintu nämäçrayé jana näma nähi tyaje | nämera çuddhatä mätra siddhi-käle bhaje ||41||

However, a person who takes shelter of the holy name never abandons the holy name. When he attains perfection he attains pure chanting of the holy name. anya çubha karma haite ati vilakñaëa | nämera svarüpa haya apürva lakñaëa ||42||

In this way the chanting of the holy name is different from material pious deeds. The holy name has wonderful transcendental qualities. sädhana daçäya ei vilakñaëa jïäna | guru kåpä haite haya vedera pramäëa ||43||

By the spiritual master’s mercy, even at the time of sädhana one may understand the wonderful glory of the holy name.

This the Vedas confirm.9 sädhana daçäya yini ei jïäna héna | näma aparädhé tiàha ati arväcéna ||44||

If at the time of sädhana one does not understand the holy name’s glory, one is a great fool, an offender.

From faith comes association with devotees. From association with devotees come the activities of devotional service. Again and again performing the activities of devotional service, one becomes free from anarthas. When anarthas are gone one attains pure chanting of the holy name. This is the sequence of events beginning with faith and concluding in spiritual bliss. When engaged in devotional service by the spiritual master’s mercy, one should have faith. One who does not have faith commits an offense to the holy name. His anarthas increase.

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näma sarvopari näma-tulya kichu naya | e dåòha viçväsa kari yei näma laya ||45||

“The holy name is the highest of all. The holy name has no equal.” He who has firm faith in these words may properly chant the holy name. acire täìhäte haya çuddha-nämodaya | pürëänanda näma-rasa karena äçraya ||46||

Soon he attains pure chanting of the holy name. He takes shelter of the perfect blissful nectar of the holy name.

(ei aparädhera pratikära) The Remedy for this Offense

kähäro yadyapi anya çubha karma sane | näme sama buddhi haya duñkåti bandhane ||47||

If one thinks the chanting of the holy name is one of the many material pious deeds, one commits an impious deed.10 se duñkåti kñaya lägi karibe yatana | näme çuddha buddhi päbe prema dhana ||48||

One should take care to extinguish that impious thought. Then one will understand the holy name’s purity. Eventually one will attain a great treasure of pure love for Lord Kåñëa. antyaja gåhastha çuddha näma paräyaëa | täìra pada dhüli dehe karibe måkñaëa ||49|| This impious deed is an offense to the Vaiñëavas. The result of this offense is that one becomes attracted to the Mäyävädis’ mistaken ideas about the holy name. By associating with devotees one destroys this offense. Then one attains faith in the holy name.

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One should anoint one’s body with dust from the feet of an outcaste gåhastha who is devoted to pure chanting of the holy name.11 khäibe adharämåta pibe pada-jala | tabe çuddha näme mati ha-ibe nirmala ||50||

One should eat the remnants of food that has touched his lips and one should drink the water that has washed his feet. Then one’s heart will become pure and one will attain pure chanting of the holy name. käli däse ei rüpe duñkåti khaëòana | punaù tava kåpä-präpti gäya jagaj-jana ||51||

Kälidäsa is an example of such a devotee. Breaking their misconceptions into pieces, by Your mercy, the people of the world may chant the holy name. ämi jaòa buddhi nätha, eka mätra gäi | näma-cintämaëi-tattva kabhu nähi päi ||52||

O Lord, my intelligence is dull, stunted, and materialistic.

I pray that I may once properly chant the holy name. I have never really attained the cintämaëi jewel that is Lord Kåñëa’s holy name.

(haridäsa öhäkurera näma-viñaye niñöhä) Haridäsa Thäkura’s Faith in the Holy Name

kåpä kari’ näma-rüpe ämära jihväya | nirantara näca prabhu dhari tava päya ||53||

O Lord! Be merciful and appear on my tongue in the form of Rejecting the idea that a Vaiñëava is a member of a certain caste, one should devotedly smear on one’s body the dust from the feet of a saintly person devoted to the pure chanting of the holy name.

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Your holy name; dance there constantly. I fall at Your lotus feet and beg this of You. räkha iìhä lao täìhä tava icchä mata | yäìhä räkha deha more kåñëa-nämämåta ||54||

Keep me here, or take me there.12 Wherever You place me, please give me the nectar of Lord Kåñëa’s holy name. jagajjane näma dite tava avatära | jagajjana-mäjhe more kara aìgékära ||55||

You have descended to this world to distribute the holy name, so kindly also consider me one of those You intend to bless. ämi ta adhama tumi adhama täraëa | ubhaye saàbaëdha ei patita pävana ||56||

I am the most fallen and You are the deliverer of the most fallen; this is our eternal relationship, O Savior of the fallen! acchedya saàbaëdha ei, tomäya ämäya | yära bale nämämåta e adhama cäya ||57||

On the strength of this unbreakable connection between us, this fallen person begs from You to shower upon me the nectar of the holy name. (kali-yuge näme kena yuga-dharma ha-ilena) Why is the Chanting of the Holy Name the Yuga-dharma for Kali-Yuga?

kali-yuge suduùsädhya anya çubha karma | ataeva näma äsi’ ha-ila yuga dharma ||58||

In Kali-yuga, all other pious deeds except the holy name become 12

Here’ is the material world. `There’ is the spiritual world

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ineffective. Therefore the holy name is the only yuga-dharma in Kali-yuga.13 haridäsa-däsa bhaktivinoda se jana | hari-näma-cintämaëi gäya akiïcana ||59||

Penniless Bhaktivinoda, who is a servant of Haridäsa’s servants, sings this Harinäma- cintämaëi. iti çré-hari-näma-cintämaëau anyaçubhakarmanäà saha nämna-tulyajïäna rupa aparädhavicäro näma ekädasa paricchedaù |

The chanting of the holy name is always the best spiritual activity in every yuga. However, in the Kali-yuga the people have no faith to properly execute material pious activities. Becoming the yuga-dharma (religion of the age), the holy name descended to the material world and rescued the people of the world from their sufferings.

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Chapter 12 Inattention

While Chanting

(nämäparädha-pramäda)

pramädaù |

To be inattentive while chanting the holy name. jaya jaya mahäprabhu jaya bhakta-gaëa | jäìdera prasäde kari näma-saìkértana ||1||

Glory, glory to Lord Caitanya Mahäprabhu! Glory to His devotees. It is by Lord Caitanya’s mercy that I chant the holy names.

(pramäda-nämaka aparädha) The Offense of Inattention

haridäsa bale prabhu, hethä sanätane | ära ta gopäla bhaööa dakñiëa bhramaëe ||2|| çikhäile apramäde çré-kåñëa-bhajana | pramädake aparädhe karile gaëana ||3||

Haridäsa Öhäkura said, O Lord, You taught to Sanätana Gosvämé,1 and, while travelling in the South, to Gopäla Bhaööa Gosvämé, that one should not be inattentive in worshiping Lord Kåñëa. Inattention is counted as an offense.

Lord Caitanya said to Sanätana Gosvämé (Çré Caitanya-caritämåta, Madhya 22.134):

1

eka anga sädhe keha sädhe bahu anga| nisthä hoile upajaya premera taranga||

“When one is firmly fixed in devotional service, whether he executes one or many processes of devotional service, the waves of love of Godhead will awaken.”

First one should abandon pramäda, or inattention. Then faith in the practice of devotional service will take birth within him.

Çri Harinäm Cintämaëi

anya aparädha tjyaji sadä näma laya | tabu näme prema nähi haya ta udaya ||4||

Avoiding the other offenses one may regularly chant the holy name and still not attain pure love (prema) for the holy name. tabe jäni ‘pramäda’ nämete aparädha | prema bhakti sädhanete kariteche bädha ||5||

I know this offense as pramäda (inattention). It blocks the attainment of pure devotional love (prema-bhakti).

(anavadhänakei pramäda bale) Inattention is Called Pramäda

pramäda anavadhäna ei müla artha | ihä haite ghaöe prabhu sakala anartha ||6||

The root meaning of “pramäda” is “inattention”. O Lord, from inattention all the anarthas come. (tina prakära anavadhäna) Three Kinds of Inattention

audäsénya, jäòya ära vikñepa e tina | prakära anavadhäna bujhibe pravéëa ||7||

The wise say indifference, inertia, and distraction are the three kinds of inattention.2

(anuräga nä haoä paryanta näma grahaëe yatnera ävaçyakata) As Long as One has not Yet Attained Anuräga (Attraction) One must Chant the Holy Name very Carefully

kona bhägye kona jévera çraddhä yadi haya | tabe tiìha harinäma grahaëa karaya ||8|| Indifference to devotional service means a lack of faith, inertia means laziness, and distraction means the mind dwelling on other things.

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By good fortune a jéva develops enough faith to take up the holy name. yatna kari’ smare näma saìkhyära sahita | tabe näme anuräga haya ta udita ||9||

One should carefully chant a prescribed number of holy names.

Then attraction for the holy name will arise within him.3 ye paryanta anuräga nä haya udaya | se paryanta yatna kari näma sadä laya ||10||

As long as that attraction has not yet arisen, he should always chant the holy name very carefully. (yatnäbhäve sädhakera citta sthira haya nä) The Aspiring Devotee should Carefully make his Mind Steady

nisargataù loka saba viñaye äsakta | småti-käle viñaya antare anurakta ||11||

Everyone is naturally attracted to material sense objects. When one remembers them, one becomes attracted to sense objects.4 ruci yäya anya sthäne, näme udäséna | näme citta magna nahe jape pratidina ||12||

If one is attracted to other things and is indifferent to the holy name, even if such a person chants japa every day, his heart will not be absorbed in the holy name. citta eka dike, ära anya dike näma | tähära maìgala kise haya guëa dhäma ||13||

His thoughts will be in one direction, and the holy name 3 One should chant a fixed number of holy names on his tulasé beads. Gradually the number may be increased.

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The `sense objects’ here are sense objects that are not related to Kåñëa.

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will be in another direction. How can that person attain the auspiciousness that is the abode of all that is good? lakña näma haila pürëa saìkhyä mälä gaëi | hådaye nahila rasa bindu guëa maëi ||14||

Even though he chants a lakh (100,000, or 64 rounds) of holy names on his beads, not a drop of taste for the precious jewel like holy name will be produced in their hearts. ei ta anavadhäna doñera prakära | viñayé hådaye prabhu baòa durnivära ||15||

O Lord, in this kind of inattention it is very difficult to stop the heart from being attracted to material sense objects. (yatna karibära vidhi) The Process of Careful Chanting

sädhu saìge svalpa käla chäòiyä viñaya | nirjane la-ile näma ei doña kñaya ||16||

By associating with devotees one quickly becomes free of material desires. Once the thought of material desire is destroyed, one may then chant the holy name in a secluded place.5 krame krame kåñëa näme citta haya sthira | nirantara näma rase haya ta adhéra ||17||

Gradually, gradually the mind become fixed on the holy name.

Then one is always intoxicated by tasting the nectar of the holy name. tulaséra sannikaöe kåñëa lélä sthäne | sädhu sannidhäne basi’ sätvata-vidhäne ||18|| At first one may act in this way for a half hour, beginning his chanting of the holy name in a secluded place in the association of devotees. Seeing the devotee’s saintly nature, one gradually acts as they do. In this way, one abandons his indifference and desires to engage in devotional service.

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krame käla våddhi kari sei näma smare | ati çéghra viñayera chanda ha-ite tare ||19||

Staying near Tulasé devé, staying in a holy place of Lord Kåñëa’s pastimes, associating with the saintly devotees, and following the example of the great saints,6 one gradually spends more and more time thinking of the holy name. Very soon one abandons thinking of material sense objects. (anya prakriyä | ei rüpa karile audäsénya rüpa anavadhäna haya nä) Another Way. In this Way there is no Inattention Caused by Indifference

athavä nirjane basi’ smari sädhu-réti | indriya pidhäna kari’ näme kare mati ||20||

Or, living in a secluded place, remembering the holy name, acting in a saintly way, and controlling the senses, one may fix his mind on the holy name.7 satvare nämete niñöhä ruci krame haya | audäsénya doñe tära krame haya kñaya ||21||

Quickly one attains first faith and then gradually attraction to the holy name. Gradually the fault of indifference is destroyed (jäòya-janita anavadhäna lakñaëa) The Nature of Inattention Created by Inertia

jäòye ye anavadhäna alasera mane | tähe ruci nähi haya çré-näma-grahaëe ||22|| Following the example of great saints’ means the example of past saints rapt in the bliss of devotional service (bhajanänanda). In the beginning one chants the holy name for half an hour. Gradually the chanting is increased to an hour. Then gradually the chanting is increased to two hours. Then gradually the chanting is increased to 100,000 holy names (64 rounds), and then it is gradually increased to 300,000 holy names (192 rounds).

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Controlling the senses’ may mean living as an ascetic in a secluded cottage, or it may even mean covering the eyes, ears, and nose with a cloth.

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When the mind becomes lazy one may be inattentive because of inertia. Because of that one will not be attracted while chanting the holy name. småti-käle punaù çéghra viräme prayäsa | ei doñe näma-rasa nä haya prakäça ||23||

At the time of remembering the holy name one will try to finish quickly. Because of this fault the nectar of the holy name will not be manifested. anya kärye våthä käla nä haya yäpana | sädhu gaëa ihä cinti’ smare anukñaëa ||24|| näma smare rase maje anya nähi cäya | sei rüpa sädhu saìge ei dosa yäya ||25||

One who does not waste time in useless activities, who associates with saintly devotees, and moment after moment remembers the holy name8 will find himself plunged into nectar as he remembers the holy name. He will not desire anything else. In this way, in the association of devotees, this fault will go away. anveñiyä sei rüpa sädhu-saìga kare | tad-anukaraëe citta jäòya parihare ||26||

If one seeks out saintly devotees and follows them, then he will defeat the fault of inertia in the heart.9 avyartha kälatva dharma sädhura carita | dekhile tähäte ruci ha-ibe niçcita ||27||

Saintly devotees naturally do not like to waste time in useless 8

A saintly devotee does not waste time. This one should follow.

A pure devotee (viçuddha-sädhu-bhakta) is very rare and difficult to find.

Searching in place after place one will eventually be able to associate with such a pure devotee.

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things. Observing their actions, the follower will certainly become attracted to the holy name. mane habe tähä kare ihära samäna | smariba gäiba näma haye bhägyavän ||28||

In this way his heart will become like theirs. He will become like the saintly devotees. He will always remember and chant the holy name. He will become fortunate. sei ta utsäha äsi’ alasera mane | jäòya düra kare kåñëa-nämera smaraëe ||29||

Throwing inertia and laziness of heart far away, he will be eager to remember Lord Kåñëa’s holy name. mane habe äja lakña näma ye kariba | krame krame tina lakña näma ye smariba ||30||

In his heart he should decide to chant one lakh (100,000 names or 64 rounds) of holy names. Then gradually he can chant three lakhs (300,000 names or 192 rounds) of holy names. mahägraha habe citte nämera saìkhyäya | acire yäibe jäòya sädhura kåpäya ||31||

In his heart he becomes determined to chant. He chants a fixed number of holy names. By the saintly devotee’s mercy his inertia soon goes away. (vikñepa janita anavadhäna lakñaëa) The Nature of Inattention Caused by Distraction

vikñepa ha-ite yei pramäda udaya | bahu yatne sei aparädha haya kñaya ||32||

Inattention also comes from distraction. With a great struggle this offense is destroyed.

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kanaka käminé ära jaya paräjaya | pratiñöhäçä çäöhya-våtti tähära nilaya ||33||

Desire for gold, women, victory, defeat of others, fame, and the tendency to cheat others all are the home where this offense resides.10 e saba äkåñöi håde ha-ile udaya | nämete anavadhäna svabhävataù haya ||34||

When the attraction for all these arises in the heart,11 one is naturally inattentive to the holy name.

(vikñepa-tyägera upäya) How to Become Free of Distractions

krame krame sei saba cintä parihäre | yatibe saubhägyavän vaiñëava äcäre ||35||

One must make a constant effort to try and drive such attractions away from the mind by diligently following the ways of Vaisnava culture. Gradually one should strive to remove these distracting thoughts. This will bring back his good fortune.12 prathamete hari-dine bhoga-cintä tyaji’ | sädhu saìge rätra-dina harinäma bhaji ||36||

On the days sacred to Lord Kåñëa, renouncing even the thought of food13, one must worship the holy name in the association of saintly devotees day and night. hari-kñetre hari däsa hari çästre laye | utsave majibe sukhe parama nirbhaye ||37|| 10

These things are the home where inattention resides.

11

Attraction’ means being drawn towards.

12

Strives’ means to make an effort.

13

The `days sacred to Lord Kåñëa’ are Ekädaçi, Janmäñöamé, and other like days.

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One should stay in a place sacred to Lord Kåñëa, associates with Lord Kåñëa’s servants and reads Lord Kåñëa’s scriptures.14 One should participate in the festivals and holy days without anxiety and hesitation. krame bhakti-käla mana karibe vardhana | hari-kathä mahotsave majäiyä mana ||38||

Gradually the mind becomes more and more rapt in devotional service. When there is talk about Lord Kåñëa, the mind dives into a festival of bliss. çreñöha rasa krame citte ha-ibe udaya | jaòera nikåñöa rasa chäòibe niçcaya ||39||

Gradually the sweetest nectar rises in the heart. Then one certainly renounces the inferior taste of material things. mahäjana mukhe hari-saìgéta çravaëe | mugdha habe manaù karëa rasa äsvädane ||40||

Hearing the topics of Lord Kåñëa from a saintly devotee’s mouth, one becomes intoxicated, tasting sweet nectar with his ears and heart. nikåñöa viñaya-spåhä ha-ibe vigata | näma gäne citta sthira habe avirata ||41||

When the hankering for material sense pleasures and pleasures that are very inferior goes away, the heart becomes always fixed in chanting the holy name.

14 Places sacred to Lord Kåñëa are places like Çré Navadvépa, Våndävana, Jagannätha Puré, and other like holy places. Lord Kåñëa’s servants are the pure Vaiñëavas who follow Çréla Rüpa Gosvämé. Lord Kåñëa’s scriptures are the Vedas, Bhagavad-gétä, Çrémad-Bhägavatam, and all books that follow the true Vaiñëava philosophy.

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ataeva bahu yatne e pramäda tyaje | sthira citte näma rase cira dina maje ||42||

With a great struggle in this way one becomes free from inattention. With a steady mind one is then always plunged in the nectar of the holy name. (ägraha) Enthusiasm

saìkalpita näma saìkhyä pürëa karibäre | nä haya ayatna näme dekhi bäre bäre ||43||

One must enthusiastically complete the chanting of the daily prescribed number of holy names according to one’s vow. Again and again one should fix his gaze on the holy name.15 satarka ha-iyä kari näma saìkértana | pramäda chäòiyä kari nämera bhajana ||44||

One should very carefully perform one’s chanting of the holy name. Turning away from inattention, one should worship the holy name. saìkhyädhika spåhächädi ekägra-mänase | nirantara kari’ näma tava kåpä-vaçe ||45||

Turning away from the desire to artificially increase the number of holy names chanted,16 with single-pointed mind one should regularly chant Your holy names, by Your mercy, O Lord. ei kåpä kara prabhu nämete pramäda | nä bädhe ämära citte näma rasäsväda ||46|| A person who is inattentive will want to very quickly finish his prescribed number of holy names. One should not be unenthusiastic in this way. Again and again one must make a great effort to fix one’s gaze on the holy name.

15

I will increase the number of holy names I chant”. First one should strive to chant the syllables of the holy name clearly and one should strive to chant the holy name with love. Effort in that direction is appropriate.

16 “

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O Lord, please give Your mercy, so that inattention would not be an obstacle for me and my heart may always taste the nectar of Your holy name. (prakriyä) The Way

ekägra mänase nirjanete svalpa kñaëa | näma småti abhyäsa karibe bhakta jana ||47||

The devotee should make it a regular practice to spend a little time alone in a quiet place and concentrate deeply on the holy name. ataeva spañöa näma bhäva lagna mane | sadä haya e prärthanä tomära caraëe ||48||

He should utter and hear the name distinctly. Soon his heart becomes attached to the holy name. O Lord, at Your feet I pray that I may become attached in that way. äpana yatnete keha kichu nähi päre | tomära prasäda vinä e bhava-saàsäre ||49||

Even with the greatest struggle no one can escape this world of birth and death without Your mercy, O Lord.17 (yatnägrahera ävaçyakatä | niñkapaöa näma grahaëe tähä avaçya thäke, natuvä aparädha) One must Make a Great Effort. One must Chant the Holy Name Sincerely, without the Desire to Cheat.

One must not Commit the Offenses

yatna kari kåpä mägi vyäkula antare | tumi kåpämaya kåpä kara ataùpare ||50|| Even if he is completely free of inattention in his chanting of the holy name, the individual soul cannot attain anything merely by his own endeavor. O Lord, Your mercy makes everything easy. Therefore I approach You and with heartfelt words I beg for Your mercy. In this way one must pray.

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One must make an effort and with an earnest heart one should beg for mercy. O merciful Lord, then You will give Your mercy. tava kåpä läbhe yadi nä kari yatana | tabe ämi bhägya héna he çacénandana ||51||

O Lord Caitanya, if I make no effort to attain Your mercy, I will only remain unfortunate.18 hari-näma-cintämaëi alaìkära yära | hari-däsa-pada-yuga bharasä tähära ||52||

This person, who now decorates himself with the cintämaëi 18 By his own effort and with his own intelligence one cannot on his own engage in devotional service to the Lord. He has no power in this way to attain the true results brought by devotional service. Lord Kåñëa’s mercy is the root from which all this comes. Therefore a person who does not strive to attain Lord Kåñëa’s mercy is very unfortunate.

The conclusion of this chapter is that one should chant the holy name with single-pointed concentration of the mind. Lord Caitanya taught this in these words (Çré Caitanya-bhägavata Madhya 23.75-78): äpane sabäre prabhu kore upadeçe | kåñëa-näma mahä-manträ sunaha hariçe ||

Lord Caitanya personally taught them: “Please happily hear from Me the mahämantra of Lord Kåñëa’s names. It is: hare Kåñëa hare Kåñëa Kåñëa Kåñëa hare hare hare räma hare räma räma räma hare hare “Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare.

Hare Räma Hare Räma, Räma Räma Hare Hare.” prabhu bole hari-nama ei mahä-manträ | iha japa giya sabe koriyä nirbandha ||

The Lord said: “Regularly chant this mahä-mantra. iha hoite sarba-siddhi hoibe sabär sarba-khana bolo ithe bidhi nahi ar

“In this way you will attain all perfections. Chant at any time and in any circumstance. There are no other rules for chanting.”

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jewel of Lord Kåñëa’s holy name, has great faith in Haridäsa’s feet.

iti çré-hari-näma-cintämaëau nämäparädha-pramäda-vicäro näma dvädäça paricchedaù.

Continue footnote...

The word `nirbandha’ in this passage means that on a string of 108 tulasé beads one should chant japa of these sixteen holy names that total 32 syllables.

Four times around this string of beads (four rounds) is called one grantha.

One should begin by chanting one grantha and gradually increase until one chants 16 granthas (64 rounds), or 100,000 holy names. Gradually one may increase to chant 300,000 holy names (192 rounds). In this way one will spend all his time chanting. Following the teaching of the past great devotees, one attains all perfections in this way. By chanting the holy name in this way it is possible to attain all perfections. The liberated souls, the souls who yearn for liberation, and the materialists are all eligible to chant the holy name. These are the three kinds of persons who meditate on the holy name. Viraha (separation) and sambhoga (enjoyment) are the two states relished while meditating on the holy name.

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Chapter 13 Maintaining Attachments of ‘I’ and ‘Mine’ (aham-mama bhäväparädha)

çrute’pi näma mähätmye yaù préti rahito naraù | ahaà mamädi paramo nämni so’py aparädha kåt ||

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 (ahaà mameti),” and does not show respect and love for the chanting of the Hare Kåñëa mahä-mantra, that is an offense. gadäi gauräìga jaya jähnavä jévana | sétädvaita jaya jaya gaura-bhakta-gana ||1||

Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda, the life of Jähnavä-devé! Glory to Advaita, the husband of Sétä! Glory to all the devotees of the Lord! preme gada gada haridäsa mahäçaya | çeña näma aparädha prabhu pade kaya ||2||

Placing before Lord Caitanya’s feet, his words choked with ecstatic love, saintly Haridäsa Öhäkura described the last offense to the holy name. çuna prabhu ei aparädha sarvädhama | ei doñe näma prema nä haya udgama ||3||

Çri Harinäm Cintämaëi

He said, “O Lord, please hear about the last offense which is the worst kind of offense. When this offense is present, pure love for the holy name will not arise.”1

(näme çaraëäpattira prayojanéyatä) One must Surrender to the Holy Name

anya naya aparädha kariyä varjjana | nämete çaraëäpanna ha-ibe sajjana ||4|| Shunning these nine offenses, a saintly devotee should surrender to the holy name. ñaò-vidha çaraëägati sarva çästre kaya | vistärita balite ämära sädhya naya ||5||

According to the scriptures, this surrender has six limbs. I cannot elaborately describe them now.

(çaraëäpattira prakära) The Ways of Surrender

saàkñepe caraëe tava kari nivedana | änukülye saìkalpa prätikülya-visarjana ||6|| kåñëe rakñä-käré buddhi, pälaka bhävana | nije déna buddhi ära ätma-nivedana ||7||

O Lord, to accept everything favorable for devotional service, to

A person initiated into the chanting of the holy name who is very strongly attracted to sense gratification will think of his material body in terms of `I’ and `mine’. Such a person will fall from the path of devotional service. A person who proudly thinks, `I am a brähmana. I am a Vaiñëava. I am a king. This is my body. This is my house. These are my children and grandchildren. This is my wealth. These are my followers and dependents.”, will not be able to properly worship the holy name. His offense is very great. A person who surrenders to the holy name will not commit this offense.

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reject everything unfavorable for devotional service,2 to believe that Kåñëa will always give protection, to identify oneself with Kåñëa’s devotees, always feel inability without the help of Kåñëa, and always feel oneself inferior to Kåñëa, even though one may have full capacity to perform something on his own - these are the six limbs of surrender in brief. e jévana nä rahile nä haya bhajana | jévana rakñäya mätra viñaya grahaëa ||8||

A surrendered soul will not live his life without engaging in devotional service to the Lord. He will accept sense gratification only as far as needed to maintain the material body. bhakti anuküla ye viñaya anukñaëa | tähe rocamäna våttye jévana yäpana ||9||

When it is favorable for devotional service he is happy to engage his senses with sense objects. In this way he lives his life.3 bhakti pratiküla ye viñaye yabe haya | tähäte aruci tähä varjibe niçcaya ||10||

When engagement of the senses is not favorable for devotional service, he does not like it. He avoids such engagement. kåñëa vinä rakñä-kartä nähi keha ära | kåñëa se pälaka mätra jänibe ämära ||11||

He thinks, “Lord Kåñëa and no one else, is my protector. I know that Lord Kåñëa is my only protector.”

“I will accept only those activities that are favorable for devotional service.”

With this vow one accepts activities favorable for devotional service.” Activities unfavorable for devotional service I will throw far away.” With this vow one rejects activities unfavorable for devotional service.

2

He is happy because he relishes contact with Lord Kåñëa (Kåñëa-saàbandharuci).

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ämi déna akiïcana sakalera chära | adhäma durgata kichu nähika ämära ||12||

“I am poor and penniless. Of all persons I am the most worthless, like a pile of ashes. No one is more fallen and unfortunate than me.” kåñëera saàsäre ämi ächi cira däsa | kåñëa icchä mata kriyä ämära prayäsa ||13||

“As His eternal slave, I am an insignificant member of Lord Krsna’s family. My only aspiration is to act according to His will.” ämi kartä ämi dätä ämi pälayitä | ämära e deha-geha, santäna, vanitä ||14|| ämi vipra ämi çüdra, ämi pitä, pati | ämi räjä, ämi prajä, santänera gati ||15|| ei saba buddhi chäòi, kåñëe kari mati | kåñëa kartä, kåñëa icchä mätra balavaté ||16||

Renouncing all thoughts of “I am the doer. I am the giver. I am the protector. This is my body. This is my house. These are my children. This is my wife. I am a brähmaëa. I am a çüdra. I am a father. I am a husband. I am a king. I am a subject. I am the protector of my children.” The surrendered soul rests his thoughts in Lord Kåñëa. Instead he thinks, “Kåñëa is the doer. Only by Kåñëa’s wish does someone become powerful.” kåñëera ye haya icchä, tähäi kariba | nija icchä anusäre kichu nä cintiba ||17||

“Whatever Lord Kåñëa wishes, I will do. I will not even think of following my own wishes.”

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kåñëa-icchä mate haya ämära saàsära | kåñëa icchä mate ämi ha-i bhava-pära ||18||

“If Lord Kåñëa wishes, I will stay in this world of birth and death. If Lord Kåñëa wishes, I will cross the material ocean.” duùkhe thäki sukhe thäki, ämi kåñëa däsa | kåñëecchäya sarva jéve dayära prakäça ||19||

“Whether I suffer or I enjoy, I am always Lord Kåñëa’s servant.

Only by His desire will I feel genuine compassion for the suffering souls.” mama bhoga karma-bhoga kåñëa icchä mata | ämära vairägya kåñëa icchä anugata ||20||

“If Lord Kåñëa wishes, I will experience the results of my past karma. If Lord Kåñëa wishes, I will accept the path of renunciation.”4

(çaraëäpatti ha-ile ätma-nivedana haya) Full Self-Surrender

sarala bhävete yabe ei bhäva haya | ätma nivedana täre bali mahäçaya ||21||

Anyone who with a sincere heart surrenders to the Lord, is a great soul.

(çaraëäpatti vyatéta nämäçraye yähä haya) Taking Shelter of the Holy Name without Surrender

ñaò-vidha çaraëägati nähika yähära | se adhama ahaà mama buddhi doñe chära ||22|| My enjoyment of the results of karma or my renunciation of those results are both done if Lord Kåñëa wishes.

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Anyone who does not surrender in these six ways is the lowest of persons. He makes the mistake of thinking in terms of “I” and “mine”. se bale ämi ta kartä saàsära ämära | nija karma phala bhoga sukha duùkha ära ||23||

He thinks, “I am the doer. This family is mine. I experience happiness and suffering as a result of my own efforts.” ämära rakñaka ämi, ämi ta pälaka | ämära vanitä, bhrätä, bälikä, bälaka ||24||

“I am the protector. I give shelter. This is my wife. This is my brother. These are my daughters. These are my sons. ämi ta arjana kari, ämära ceñöäya | sarva käryya siddha haya, sarva çobhä päya ||25||

“I earn money. Because of my efforts all I do turns out well.

In this way all becomes good.” ahaà mama buddhi krame bahirmukha jana | nija jïäna bale bahu karaye mänana ||26||

Persons who have turned their faces away from Lord Kåñëa, persons who think in terms of “I” and “mine” speak in this way. They are very proud of what they think they know. sei jïäna bale çilpa vijïäna vistäre | éçvarera éçitä nä mäne duñöäcäre ||27||

They may have elaborate knowledge of various skills or crafts, but because of their impious deeds they do not know that the Supreme Lord controls everything.5 Persons who have turned their faces away from Lord Kåñëa think in their hearts, I am very learned in various skills and arts. I am very exalted. I am very happy.” The truth is that everything happens by Lord Kåñëa’s will. However, this thought never enters these person’s minds even once.

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çré-näma-mähätmya çuni viçväsa nä kare | loka vyavahäre kabhu kåñëa-nämoccäre ||28||

Hearing the glories of the holy name, they do not believe them. Still, in the course of their ordinary activities they may sometimes say the holy name of Lord Kåñëa. kåñëa näma kare tabu nähi päya préti | dharma dhvajé çaöha jana jévane e réti ||29||

They are not attracted to the holy name of Lord Kåñëa. They are only hypocrites, cheaters who wrap themselves in the garb of religion. heläya uccäre näma kichu puëya haya | préti phala nähi phale sarva çästre kaya ||30||

Still, even if they speak it without any respect, their utterance of the holy name brings them some pious credit. They do not attain the result of being attracted to the holy name. This is said in all the scriptures.

(ihära müla ki ?)

What is the Root of This?

mäyä baddha haite ei aparädha haya | ihäte niñkåti läbha kaöhina niçcaya ||31||

Imprisoned by mäyä, they are offenders. For them to attain liberation is hard indeed. çuddha bhakti phale yäìra virakti ha-ila | saàsära chäòiyä sei nämäçraya nila ||32||

Only those who have acquired a taste for pure devotional service become disgusted with material life; leaving it, they take full shelter of the holy Name.

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(ei doña tyägera upäya) The Way to Renounce This Fault

niñkiïcana bhäve bhaje çré kåñëa caraëa | viñaya chäòiyä kare näma saìkértana ||33||

Thinking that Lord Kåñëa is one’s only wealth, one should worship Lord Kåñëa’s feet. Turning away from material sense gratification, one should chant Lord Kåñëa’s holy name. sei sädhu jane anveñiyä täìra saìga | karibe sevibe chäòi viñaya taraìga ||34||

Turning away from the waves of sense pleasures, one should seek out saintly devotees, associate with them, and serve them. krame krame näme mati ha-ibe saïcära | ahaàtä mamatä yäbe mäyä habe pära ||35||

Gradually one’s thoughts will be fixed in the holy name. One will go beyond mäyä, beyond the realm of “I” and “mine”. nämera mähätmya çuni ahaà mama bhäva | chäòiyä çaraëätai bhaktera svabhäva ||36||

Hearing the glories of the holy name, one will turn away from thoughts of “I” and “mine”. One will become a surrendered devotee. nämera çaraëägata yei mahäjana | kåñëa näma kare päya prema mahä dhana ||37||

They who surrender to the holy name are great souls. Chanting Lord Kåñëa’s holy name, they attain the great treasure of love for Lord Kåñëa (prema-mahä-dhana).

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(daçäparädha çünya vyaktira lakñaëa) The Symptoms of a Person free of the Ten Offenses

ataeva sädhu nindä yatane chäòiyä | para tattva viñëu çuddha manete jäniyä ||38|| näma guru näma çästra sarvottama jäni | viçuddha cinmaya näma hådayete mäni ||39|| päpa spåhä päpa béja tyajiyä yatane | pracäriyä çuddha näma çraddhänvita jane ||40|| anya çubha karma haite la-iyä viräma | smare ye çaraëägata apramäde näma ||41||

He carefully avoids blaspheming saintly devotees,6 with a clear mind understands that Lord Viñëu is the Supreme Truth, knows that the spiritual master that gives the holy name and the scriptures that describe the holy name are the most exalted, in his heart knows that the holy name is pure and spiritual, carefully renounces the desire for sin, which is the seed of sin, preaches the glories of the pure holy name only to faithful persons, does not perform ordinary pious rituals, surrenders to the holy name and attentively meditates on the holy name.

(niraparädhe näme la-ile alpa dine bhävodaya haya) Chanting the Holy Name without Offense, One Attains Ecstatic Love (Bhäva) after very few Days

sei dhanya tri-jagate sei bhägyavän | kåñëa kåpä yogya sei guëera nidäna ||42||

Such a person is the most glorious in the three worlds. He is very fortunate. He is fit to receive Lord Kåñëa’s mercy. He is the abode of virtues.

Simply by renouncing these ten offenses one attains everything. A person who is free of these ten offenses may accept initiation. One should be taught to renounce these offenses.

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ati alpa dine täìra çré-näma-granaëe | bhävodaya haya ära päya prema dhane ||43||

After very few days of chanting the holy name, he attains ecstasy (bhäva). Then he attains a great wealth of pure love (prema-dhana) for Lord Kåñëa.

(unnati krama) The Sequence of Spiritual Advancement

evambhüta janera sädhana daçä präya | ati svalpa dine yäya kåñëera icchäya ||44|| bhäva daçä haite haite prema daçä haya | prema daçä sarva siddhi sarva çästre kaya ||45||

A person who engages in devotional activities (sädhana) in this way, by Lord Kåñëa’s mercy attains, after a very few days, ecstasy (bhäva) and then pure love (prema) for Lord Kåñëa.

Pure love for Lord Kåñëa is the greatest of all perfections. This is said in all the scriptures.7 tumi baliyächa, näma yei mahäjana | la-ibe niraparädhe, päbe prema dhana ||46||

O Lord, You Yourself have said that a saintly devotee who chants Your holy name without offense attains a great wealth of pure love for You (prema-dhana).

(vyatireka bhäve ihära cintä) The Opposite

aparädha nähi chäòi’ näma yadi laya | sahasra sädhane tära bhakti nähi haya ||47||

If a person chants the holy name without renouncing the Here Çré Haridäsa Öhäkura teaches that by taking shelter of the holy name one surpasses the stage of sädhana after a few days.

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offenses, then even after a thousand sädhanas he will not attain true devotion to the Lord. jïäne mukti karme bhukti jïäné karmé jane | sudurlabhä kåñëa bhakti nirmala sädhane ||48||

By following the path of jïäna one easily attains impersonal liberation. By following the path of karma one easily attains sense gratification. This the jïänés and karmés know. But even with perfect sädhana it is very difficult to attain true devotion to Lord Kåñëa. bhukti mukti bhakti sama bhakti muktä phala | jévera mahimä bhakti präpti sunirmala ||49||

Sense gratification and impersonal liberation are like the glitter on an oyster shell. Devotional service is like the pearl within.

An individual soul becomes glorious when he attains pure devotion to Lord Kåñëa. sädhane naipuëya yoge atyalpa sädhane | bhakti latä prema phala dena bhakta jane ||50||

When a devotee expertly engages in the activities (sädhana) of devotional service, only after very few days, the creeper of devotional service (bhakti-latä) gives him the fruit of pure love (prema) for Lord Kåñëa.8

(bhajana naipuëya) Skill in Performing Devotional Service

daça aparädha chäòi nämera grahaëa | ihäi naipuëya haya sädhana bhajana ||51|| When one performs a small amount of expert sädhana, the wine of devotional service gives him the fruit of pure love (prema) for Lord Kåñëa. This the devotee attains.

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That person who renounces the ten offenses and chants the holy name is considered skilled in performing devotional service.

(nämäparädhera gurutä) The Seriousness of Committing Offenses

ataeva bhakti läbhe yadi lobha haya | daça aparädha chäòi kari nämäçraya ||52||

If a person is greedy to attain true devotional service, he should avoid the ten offenses and take shelter of the holy name. eka eka aparädha satarka ha-iyä | yatanete chäòi citte viläpa kariyä ||53||

One by one he should carefully renounce the ten offenses. In his heart he should lament why he ever committed them. nämera caraëe kari dåòha nivedana | näma kåpä hale aparädha vidhvaàsana ||54||

He should earnestly surrender at the feet of the holy name. By the holy name’s mercy his offenses will be destroyed. anya çubha karme näma aparädha kñaya | kona präyaçcitta yoge kabhu nähi haya ||55||

By this his offenses to the holy name will be destroyed. He need perform no other atonement (präyaçcitta).

(nämäparädha parityägera upäya) The Way to Renounce the Offenses

aviçränta näme näma aparädha yäya | tähe aparädha kabhu sthäna nähi päya ||56||

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Maintaining Attachments of ‘I’ and ‘Mine’

The offenses cannot stay with a person who untiringly strives to avoid them.9 divärätra näma laya anutäpa kare | tabe aparädha yäya näma phala dhare ||57||

Day and night one should chant the holy name. One should feel remorse for his offenses. Then all offenses will flee away and one will realize the fruit of chanting the holy name. aparädha gate çuddha nämera udaya | çuddha näma bhävamaya ära prema maya ||58||

When the offenses have fled, the pure chanting of the holy name arises. By purely chanting the holy name, one attains ecstasy (bhäva) and then pure love (prema) for Lord Kåñëa arises. daça aparädha yena hådaye nä paçe | kåpä kara mahäprabhu maji näma rase ||59||

O Mahäprabhu, please be merciful to me so that the ten

When one performs material activities with the material body one must eventually become fatigued. Spiritual activities are different. By appealing to the holy name with heartfelt words one can destroy his offenses to the holy name. One cannot destroy these offenses merely by performing material pious deeds or by performing activities of atonement (präyaçcitta).

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offenses10 never touch my heart, and I can always remain absorbed in the nectar of the holy name." e bhaktivinoda haridäsa kåpä bale | hari-näma-cintämaëi gäya kutühale ||60||

Bhaktivinoda is able to recite Harinäma Cintämaëi in great delight only on the strength of Çréla Haridäsa Öhäkura’s causeless mercy.

iti çré-hari-näma-cintämaëau aham-mam bhäva-aparädhavicaro näma trayodäça paricchedaù | The ten kinds of offenses to the holy name are described in these words of the Padma Puräëa: 10

satäm nindä namnah paramam aparädham vitanute yatah khyätim yatam katham u sahate tad vigariham çivasya çri-visnor ya iha guna-nämädi-sakalam dhiyä bhinnam pasyet sa khalu hari-nämähita-karah guror avajïä çruti-çästra-nindanam tathartha-vädo hari-namni kalpanam nämno baläd yaçya hi papa-buddhir na vidyate tasya yamair hi çuddhih dharma-vrata-tyaga-hutadi-sarvaçubha-kriyä-samyam api pramadah asraddadhane vimukhe “py asrnvati yas copadeçah çiva-nämaparädhah çrutvapi näma-mahätmyam yah priti-rahito “dhämah aham-mamadi-paramo namni so “py aparädha-krt”

For an English translation of these verses please see the first footnote of Chapter Four of this book.

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Devotional Service

(seväparädha)

jaya gaura-gadädhara jähnavä jévana | jaya sétäpati çréväsädi-bhakta-gana ||1||

Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda, the life of Jahnavä-devé! Glory to Advaita, the husband of Sétä! Glory to Çréväsa and all the devotees of the Lord! (näma-tattve çré-haridäsa öhäkurake äcärya baliyä ukti kariyächen) Lord Caitanya Declares Haridäsa Öhäkura, the Äcärya of the Holy Name

mahäprabhu bale çuna bhakta haridäsa | näma aparädha tattva karile prakäça ||2||

Lord Caitanya said, “Listen, O devoted Haridäsa, you have now revealed the truth about the offenses to the holy name. ihäte kalira jéva labhibe maìgala | näma-tattve tumi hao äcärya prabala ||3||

Because of your teaching the people of Kali-yuga will attain auspiciousness. You are indeed a powerful äcärya (teacher) of the holy name.”1 tava mukhe näma-tattva karite çravaëa | ämära ulläsa baòa çuna mahäjana ||4||

O great soul, please hear. I am very pleased with any person who hears from your mouth the truth of the holy name.

At the time of Lord Caitanya’s descent to this world Haridäsa Öhäkura was made the äcärya (teacher) of the holy name. Haridäsa taught the conditioned souls about the holy name, nämäbhäsa, and the glories of the holy name.

He also taught them by his personal example.

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äcäre äcärya tumi, pracäre paëòita | tomära carita näma-ratne vibhüñita ||5||

Your actions are saintly. You are a learned teacher. You are always ornamented by the priceless gem of the holy name. rämänanda çikhäila more rasa-tattva | tumi çikhäile more nämera mahattva ||6||

Rämänanda taught Me the truth of the rasas. You have taught me the glories of the holy name. ebe bala sevä aparädha ki prakära | çuniyä ghucibe jévera citta andhakära ||7||

Now please tell Me, “What are the offenses in Deity worship?

When the conditioned souls will hear your words the blinding darkness in their hearts will perish.” haridäsa bale se sevaka jana jäne | ämi nämäçraye thäki, jäniba kemane ||8||

Haridäsa Öhäkura said, “The servants of the Deity know these offenses. I have taken shelter of the holy name. How can I know these offenses? tabu tava äjïä ämi laìghibäre näri | yähä baläibe tähä baliba vistäri ||9||

Still, I cannot jump over Your order. What You make me say, I will say with great detail.”

(seväparädha saìkhyä) The Number of Offenses in Deity Worship

sevä aparädha haya ananta prakära | çré-mürti sambandhe saba çästrera vicära ||10||

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There are numerous kinds of offenses in Deity worship. All the scriptures have described them. kona çästre dvätriàçat aparädha gaëi | kona çästre païcäçat gaïe guëa-maëi ||11||

O jewel of all virtues, some scriptures count 32 offenses, and other scriptures count 50. (caturvidha) Four Kinds of Offenses

sei aparädha caturvidhädi prakäre | vibhäga karena budha gaëa çästra dväre ||12||

Referring to the scriptures, the wise divide these offenses into four kinds. çré-mürti-sevaka niñöha kataguli tära | çré mürti sthäpaka niñöha aparädha ära ||13|| çré-mürti darçaka niñöha ära katipaya | sarva niñöha aparädha katividha haya ||14||

These offenses are offenses in serving the Deity, offenses in establishing the Deity, offenses in gazing at the Diety, and miscellaneous offenses to the Deity.2 (seväparädha dvätriàça prakära) 32 Offenses in Deity Worship

pädukä sahita yäya éçvara mandire | yäne caòi’ yäya tathä svacchanda çarére ||15|| utsave nä seve ära pragati nä kare | ucchiñöha açauca dehe vandana äcare ||16|| These are the offenses in Deity worship. Some offenses apply to devotees directly engaged in Deity worship. Other offenses apply to devotees who establish the Deity. Other offenses apply to devotee who gaze at the Deity.

Other offenses are offenses in general. It is not easy to know all these offenses.

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eka haste praëäma sammukhe pradakñiëa | devägre prasäre pada haya véräséna ||17|| devägre çayana ära bhakñaëa karaya | mithyä kathä ucca bhäñä jalpanä nicaya ||18|| nigrahänugraha, yuddha, abhakti, rodana | krüra bhäñä, para nindä, kambalävaraëa ||19|| para stuti, açlélatä, väyu-vimokñaëa | çakti sattve gauëa upacärera yojana ||20|| devänivedita dravya bhakñaëe svékära |3 kälodita phalädira anarpaëa ära ||21|| anya bhukta avaçiñöa khädya-nivedana | deva prati påñöha kari’ sammukhe äsana ||22|| devägre anyera abhivädana püjana | guru prati mauna, nija stotra älocana ||23|| devatä nindana ei dvätriàça prakära | sevä aparädha mahä puräëe pracära ||24||

1. One should not enter the temple of the Deity in a car or palanquin or with shoes on the feet. 2. One should not fail to observe the various festivals for the pleasure of the Supreme Personality of Godhead, such as Janmäñöamé and Rathayäträ.

3. One should not avoid bowing down before the Deity. 4. One should not enter the temple to worship the Lord without having washed one’s hands and feet after eating. 5. One should not enter the temple in a contaminated state. 6. One should not bow down on one hand. 7. One should not circumambulate in front of Çré Kåñëa. 8. One should not spread his legs before the Deity.3 9. One should not sit before the Deity holding the ankles, elbows, or knees with one’s hands. 10. One should not lie down before the Deity of Kåñëa. 11. One should not accept One should not eat food that was not first offered to the Deity. That is an offense in Deity worship.

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prasädam before the Deity. 12. One should never speak a lie before the Deity. 13. One should not talk very loudly before the Deity. 14. One should not talk with others before the Deity.

15. One should not cry or howl before the Deity. 16. One should not quarrel or fight before the Deity. 17. One should not chastise anyone before the Deity. 18. One should not be charitable to beggars before the Deity. 19. One should not speak very harshly to others before the Deity. 20. One should not wear a fur blanket before the Deity. 21. One should not eulogize or praise anyone else before the Deity. 22. One should not speak any ill names before the Deity. 23. One should not pass air before the Deity. 24. One should not fail to worship the Deity according to one’s means. 25. One should not eat anything which is not offered first to Kåñëa. 26. One should not fail to offer fresh fruit and grains to Kåñëa, according to the season. 27. After food has been cooked no one should be offered any foodstuff unless it is first offered to the Deity.428.

One should not sit with his back towards the Deity. 29. One should not offer obeisances silently to the spiritual master.

30. One should not fail to offer some praise in the presence of the spiritual master.5 31. One should not praise himself before the spiritual master. 32. One should not deride the demigods before the Deity. These 32 offenses in worshiping the Deity are described in a mahä-puräëa. (anya çästra mate prakära varëana) Another Description in Another Scripture One should not offer to the Deity food that was first enjoyed by someone else.

That is also an offense to the Deity.

4

In the temple before the Deity one should not praise anyone but the Lord.

However, in that situation one must praise his spiritual master.

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anyatra ächaye aparädha anyatama | saàkñepe baliba prabhu tava icchä mata ||25||

O Lord, by Your wish I will briefly repeat another description of offenses in another place in the scriptures. räjänna bhojana ära andhakära ghare | praveçiyä deva mürti saàsparçana kare ||26|| avidhi pürvaka hari måtyu samarpaëa | vinä vädye mandirera dvära udghäöana ||27|| särameya dåñöa khädya deve samarpaëa | arcana samaye mauna bhaìga akäraëa ||28|| bahirdeçe gamanädi püjära samaye | gandha mälya nähi diyä dhüpana karaye ||29|| anarha-puñpete kåñëa püjädi karaëa | adhauta vadane kåñëa püjä ärambhana ||30|| stré saìga kariyä kimbä rajaùsvalä näré | dépa, çaba sparçiyä, ayogya vastra pari’ ||31|| çaba heri’, adhoväyu kariyä mokñaëa | krodha kari’ çmaçänete kariyä gamana ||32|| ajérëa udare ära kusumbha painäka | sevana kariyä ära tämbula guväka ||33|| taila mäkhi kari hari-çré-mürti-sparçana | eraëòa-patrastha puñpe karaya arcana ||34|| äsurika käle püje péöhe bhüme basi | snapana samaye mürti väma haste sparçi’ ||35|| väsi vä yäcita phule devatä arcana | püjä käle garva ukti ayathä niñöhévana ||36|| tiryak puëòra dhare ära adhauta caraëe | mandire praveça kare püjära käraëe ||37|| avaiñëava pakva kare deve nivedana | avaiñëave dekhäiyä karaye püjana ||38|| 236

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viçvaksene nä püjiyä, käpäli dekhiyä | hari püje nakha jale çré mürti smariyä ||39|| gharmämbu-saàspåñöa jale karaye arcana | kåñëera çapatha kare nirmälya laìghana ||40||

1. One should not touch the Deity in a dark room. 2. One should not fail to strictly follow the rules and regulations in worshiping the Deity. 3. One should not enter the temple of the Deity without first making some sound. 4. One should not offer any foodstuff to the Deity which has been seen by dogs or other animals. 5. One should not break silence while worshiping. 6. One should not pass urine or evacuate while engaged in worshiping. 7. One should not offer incense without offering some flower. 8. Useless flowers without any fragrance should not be offered. 9. One should not fail to wash his teeth very carefully every day. 10. One should not enter the temple directly after sexual intercourse. 11. One should not touch a woman during her menstrual period. 12.

One should not enter the temple after touching a dead body.

13. One should not enter the temple wearing garments of red or blue color or garments which are unwashed. 14. One should not enter the temple after seeing a dead body. 15.

One should not pass air within the temple. 16. One should not be angry within the temple. 17. One should not enter the temple after visiting a crematorium. 18. One should not belch before the Deity. 19. One should not smoke marijuana, or gaïjä. 20. One should not take opium or similar intoxicants.

21. One should not enter the Deity room or touch the body of the Deity after having smeared oil over his body. 22. One should not show disrespect to a scripture teaching about the supremacy of the Lord. 23. One should not introduce 237

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any opposing scripture. 24. One should not chew betel before the Deity. 25. One should not offer a flower which was kept in an unclean pot. 26. One should not worship the Lord while sitting on the bare floor. One must have a sitting place or carpet. 27. One should not touch the Deity before one has completed taking bath. 28. One should not decorate his forehead with the three-lined tilaka. 29. One should not enter the temple without washing his hands and feet. 30. One should not offer foodstuff which is cooked by a non-Vaiñëava.

31. One should not worship the Deity before a nondevotee, and one should not engage himself in the worship of the Lord while seeing a nondevotee.6 32. The Deities should not be bathed in water which has been touched by the nails or fingers. 33. When a devotee is perspiring he should not engage himself in worshiping the Deity. 34. One should not take a vow in the name of God. 35. One should not cross or step over flowers offered to the Deities. ei saba käryye haya sevä aparädha | seväkäré janera yähäte bhakti bädha ||41||

These are all offenses in Deity worship. For a person engaged in worshiping the Deity he blocks his advancement in devotional service on committing these offenses.

(seväparädha yähära pakñe yähä, tähä tini varjjana karibena) One should Avoid these Offenses in Deity Worship

çré-mürti sambandhe yära bhajana püjana | sevä aparädha teìha karun varjjana ||42|| One should offer to the Deity food cooked by a pure Vaiñëava. Non-Vaiñëavas should not be present when the Deity of Lord Kåñëa is worshiped.

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A person who worships the Deity should avoid these offenses. vaiñëava sarvadä näma sevä aparädha | varjiyä, çré-kåñëa-sevä karuna äsväda ||43||

Avoiding the offenses to the holy name and the offenses in worshiping the Deity, a Vaiñëava should taste the nectar of serving Lord Kåñëa. ei saba aparädha madhye yäìra yähä | sambandhe paòibe täìra varjjanéya tähä ||44||

If one somehow commits an offense, he should resolve to avoid the offense in the future.

(nämäparädha sakala vaiñëava-mätrera-i varjjanéya) A Vaiñëava should Avoid all the Offenses to the Holy Name

kintu näma aparädha sakala vaiñëava | sarva käla tyaji’ labhe bhaktira vaibhava ||45||

A Vaiñëava who always avoids all the offenses to the holy name will attain a great treasure of devotional service.7

(bhäva-seväya seväparädha vicära svalpa) In the Stage of Ecstasy (Bhäva) One Need be only Slightly Concerned about Offenses in Deity Worship

çré-mürti virahe yini nirjjanete basi’ | bhajana-käraëe bhäva märge aharniçi ||46|| näma aparädha sadä varjjanéya täìra | näma aparädha daça sarva kleçädhära ||47||

A person who lives in a secluded place, is not engaged in Deity worship, and day and night walks on the path of ecstasy The Vaiñëavas should avoid the ten offenses to the holy name. One should also avoid the offenses in Deity worship. If one cannot avoid all the offenses in Deity worship at least the major offenses should be avoided.

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(bhäva) in worshiping the Lord he should always avoid the ten offenses in chanting the holy name. Those ten offenses to the holy name are the abode of all sufferings. näma aparädha gate bhäva sevä haya | ataeva aparädha tähe nähi raya ||48||

When the offenses to the holy name are gone, the stage of ecstasy (bhäva) is manifest. The offenses do not occur in that stage.8

(näma smaraëa kärédera bhäva-seväi kartavya) A Person who Meditates on the Holy Name should be Engaged in Ecstatic Devotional Service (Bhäva-sevä)

çré näma smaraëe bhäva sevära udaya | tomära kåpäya prabhu jéve bhägyodaya ||49|| In the path of ecstatic devotional service (bhäva-märga), meditation on the activities of Deity worship (mänasa-sevä) is very powerful. In that situation the offenses in Deity worship do not apply. In relation to the worship of Govardhanaçilä, Lord Caitanya said to Raghunätha däsa Gosvämé (Çré Caitanya-caritämåta, Antya 6.294-300, 302-304):

8

In the path of ecstatic devotional service (bhäva-märga), meditation on the activities of Deity worship (mänasa-sevä) is very powerful. In that situation the offenses in Deity worship do not apply. In relation to the worship of Govardhanaçilä, Lord Caitanya said to Raghunätha däsa Gosvämé (Çré Caitanya-caritämåta, Antya 6.294-300, 302-304): Lord Caitanya instructed Raghunätha däsa: “This stone is the transcendental form of Lord Kåñëa. Worship the stone with great eagerness.” Çré Caitanya Mahäprabhu continued: “Worship this stone in the mode of pure goodness like a perfect brähmaëa, for by such worship you will surely attain ecstatic love for Lord Kåñëa without delay.”

“For such worship one needs a jug of water and a few flowers from a tulasé tree.

This is worship in complete goodness when performed in complete purity.”

“With faith and love, you should offer eight soft tulasé flowers, each with two tulasé leaves, one on each side of each flower.”

Continue...

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When a devotee meditates on the holy name, ecstatic devotional service (bhäva-sevä) arises within him. O Lord, Your mercy brings this good fortune to the conditioned souls. bhaktira sädhana yata ächaya prakära | se saba carame deya näme prema sära ||50||

In the beginning, the devotee is engaged in devotional service in practice (sädhana), but at the end he is given great love for the holy name. ataeva näma laya näma rase maje | anya ye prakära saba tähä nähi bhaje ||51||

Therefore one should chant the holy name. One should dive into the sweet nectar of the holy name. One should not adopt other ways to worship the Lord. haridäsa äjïä bale akiïcana jana | hari-näma-cintämaëi karilä kértana ||52|| Continue footnote...

After thus advising him how to worship, Lord Çré Caitanya Mahäprabhu personally offered Raghunätha däsa the Govardhana-çilä with His transcendental hand. As advised by the Lord, Raghunätha däsa worshiped the çilä in great transcendental jubilation.

Svarupa Dämodara gave Raghunätha däsa two cloths, each about six inches long, a wooden platform, and a jug in which to keep water.

Thus Raghunätha däsa began worshiping the stone from Govardhana, and as he worshiped he saw the Supreme Personality of Godhead, Kåñëa, the son of Nanda Mahäräja, directly in the stone.

The amount of transcendental bliss that Raghunätha däsa enjoyed simply by offering water and tulasé is impossible to achieve even if one worships the Deity with sixteen kinds of paraphernalia.

Svarupa Dämodara one day spoke to him as follows: “Offer the Govardhana stone eight kauòis worth of the first-class sweetmeats known as khäjä and sandeça.”

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By the power of Haridäsa’s mercy, a penniless beggar writes this Harinäma Cintämaëi. iti çré-hari-näma-cintämaëau seväparädhavicaro näma caturdäça paricchedaù.

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Chapter 15

The Bhajana of Confidential Worship (bhajana-praëälé)

gadäi gauräìga jaya jaya nityänanda | jaya sétänätha jaya gaura-bhakta-vånda ||1||

Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda, the life of Jähnavä-devé! Glory to Advaita, the husband of Sétä! Glory to the devotees of the Lord! saba chäòi hari-näma je kare bhajana | jaya jaya bhägyavän sei mahäjana ||2||

Glory, glory to the exalted fortunate souls who, shunning all offenses, worship the holy name. prabhu bale hari-däsa tumi bhakti-bale | peyecha sakala jïäna e jagaté-tale ||3||

Lord Caitanya said, O Haridäsa, by the power of your devotional service you have attained all knowledge in the universe. sarva-veda näce dekhi tomära jihväya | sakala siddhänta dekhi tomära kathäya ||4||

I see all the Vedas dance on your tongue. I see all final truths in your words.1

You have spoken the Vedas conclusions about the nature of the Supreme Personality of Godhead, the individual souls, the illusory energy mäyä, the holy name, nämäbhäsa chanting of the holy name, offenses to the holy name, and many other topics. Therefore all the Vedas joyfully dance on your tongue.

Through Haridäsa Lord Caitanya revealed all the truths about the holy name.

Rasa is the final attainment brought by the holy name.

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(näma-rasa-jijïäsä) The Desire to Know about the Nectar of the Holy Name

ebe spañöa bala näma-rasa ki prakära | ki rüpe labhibe jéva tähe adhikära ||5||

“Please describe the nectar of the holy name and how the conditioned soul can become qualified to taste that nectar.” haridäsa mahä-preme kare nivedana | tomära preraëä-bale kariba varëana ||6||

With great love Haridäsa said, O Lord, by Your inspiration I will describe it. (rasa-tattva) Rasa-tattva

çuddha-tattva para-tattva yei vastu siddha | rasa näme sarva-vede tähäi prasiddha ||7||

The perfect Supreme Truth, who is situated in pure goodness and is famous in the Vedas is known by the name ‘rasa’ (nectar).2 sei se akhaëòa rasa para-brahma tattva | ananta änanda-dhäma carama mahattva ||8||

The Supreme Personality of Godhead has limitless nectar (akhaëòa-rasa). He is the abode of limitless bliss. He is the most glorious.

The rasas (mellows) described in ordinary books of material rhetoric are not the true rasas. They are only perverted reflections of the true rasas. Beyond the twenty-four material rasas are the spiritual rasas, which are situated in pure goodness. They are the true rasas. The transcendentalists who take pleasure in spiritual life relish only the wonderful variety of tastes in the spiritual rasas, rasas far beyond all that is material. Anything but the spiritual rasas they consider dry and tasteless. The spiritual rasas situated in pure goodness are the eternal rasas.

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çakti çaktimän rüpe viçeña tähäya | bheda näi bheda sama darçanete bhäya ||9||

He is manifest as the potency (çakti) and the master of potencies (çaktimän). These two are not different. They are at once different and the same.3 çaktimän sudurlakñya çakti prakäçiné | trividha çaktira kriyä viçva-vikäçiné ||10||

From the Master of potencies many inconceivable potencies are manifested. Employing three kinds of potencies, He manifests this world.

(cic-chakti-dvärä vastu-prakäça) What is Manifested by the Spiritual Potency (Cit-çakti)

cic-chakti-svarüpe prakäçaye vastu rüpa | vastu näma vastu dhäma tat-kriyä svarüpa ||11||

The spiritual potency manifests the Supreme Lord’s beauty, names, abode, and activities. kåñëa se parama vastu çyäma tära rüpa | kåñëa-dhäma golokädi lélära svarüpa ||12||

Lord Kåñëa is the Supreme Being. His form is dark. Goloka and many other places are Lord Kåñëa’s abodes. He enjoys many pastimes there.

The rasas are explained in this way. The perfect and complete Supreme Brahman is situated in pure goodness. He is both potency and the master of potencies. The master of potencies is not easily understood. The potencies and the master of potencies are not truly different. Only in certain situations are they considered different. The master of potencies is the Supreme Personality of Godhead, whose every desire is at once fulfilled. His potencies manifest His glories. Spirit, the individual souls, and the mäyä potency all three are manifested in this way.

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näma dhäma rüpa guëa lélä ädi yata | sakala-i akhaëòädvaya jïäna antargata ||13||

His names, abodes, forms, qualities, pastimes and all else are an ever-existent feature of the nondual spiritual knowledge. vicitratä yata saba parä çakti karma | kåñëa dharmé, parä çakti kåñëa nitya karma ||14||

Thus a great variety is manifested by Lord Kåñëa’s spiritual potency. The spiritual potency is Lord Kåñëa’s property eternally. dharma-dharmé bheda näi akhaëòa advaye | vicitra viçeña mätra sac-cin-nilaye ||15||

The property and its owner are not different. In this way a wonderful variety is manifested in the eternal world made of spirit and knowledge.4

(mäyä-çaktira svarüpa) The Material Potency (Mäyä-çakti)

sei çakti-chäyä eka mäyä saàjïä päya | bahiraìga viçva såje kåñëera icchäya ||16||

The reflection of that spiritual potency is called by the name Mäyä. By Lord Kåñëa’s desire, that Mäyä potency creates the external material world.5

Lord Kåñëa is the owner of the property here and the property is His spiritual potency. The property and the owner of the property are not different. Still, a wonderful variety is seen in them. This variety is also present in the spiritual world.

4

The mäyä potency is a shadow of the spiritual potency. Because it is a shadow, this potency is also called the bahiraìgä çakti (external potency). By Lord Kåñëa’s wish, this potency creates the external (bahiraìgä) material world.

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(jéva-çakti) The Individual Spirit Souls (Jéva-çakti)

bhedäbheda-mayé jéva-çakti jéva-gaëe | täöasthye prakäçe kåñëa sevära käraëe ||17||

The individual spirit souls, or jéva-çakti, are simultaneously one and different from the Lord. They stay on the border (täöastha) of matter and spirit. They are meant to serve the Supreme Lord.6

(dui prakära daçä viçiñöa jéva) The Two States in which the Individual Spirit Souls may be Situated

nitya-baddha nitya-mukta jéva dvi-prakära | nitya mukte nitya kåñëa sevä adhikära ||18||

The spirit souls may be situated in two states of being. They may be either eternally imprisoned by Mäyä, or eternally free from Mäyä’s prison.7 The souls eternally free from Mäyä’s prison are qualified to serve Lord Kåñëa eternally. nitya baddha mäyä guëe karaye saàsära | bahirmukha antarmukha bhede dvi-prakära ||19||

The souls bound in Mäyä’s prison live in the world of birth and death. These souls may also be situated in two states. They may turn their faces away from Lord Kåñëa, or they may turn their faces towards Lord Kåñëa.

The individual spirit souls, or jéva-çakti, are one and different from the Lord. They stay on the border of the spiritual potency. As one of Lord Kåñëa’s potencies, they are meant to serve Lord Kåñëa.

6

Among the souls eternally imprisoned by mäyä, some have turned their faces towards Lord Kåñëa. They work to please Lord Kåñëa. The other souls in the material world, souls who have turned their faces away from Lord Kåñëa, are attracted to things other than Lord Kåñëa.

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antarmukha sädhu-saìge kåñëa-näma päya | kåñëa-näma-prabhävete kåñëa-dhäme yäya ||20||

The souls who turn their faces towards Lord Kåñëa stay in the association of saintly devotees and chant Lord Kåñëa’s holy name.8 By the power of Lord Kåñëa’s holy name they go to Lord Kåñëa’s spiritual abode.

(rasa näma-svarüpa) The Holy Name is Nectar (Rasa)

näma ta akhaëòa rasa kalikä tähära | kåñëa ädi saàjïä-rüpe viçvete pracära ||21||

The name Kåñëa and the other holy names of the Lord presently known in the material world are all eternal nectar (akhaëòa-rasa).9

(rasa rüpa-svarüpa) The Lord’s Form is Nectar

svalpa sphuöa kalikä se rüpa manohara | çré-goloke våndävane çré-çyämasundara ||22||

When the bud of the holy name is just beginning to open, Lord Kåñëa’s dark and handsome form in the world of Goloka Våndävana is manifested.10 The souls who turn their faces towards Lord Kåñëa are very fortunate. They stay in the association of saintly devotees and chant Lord Kåñëa’s holy name.

Persons not as fortunate as they, hanker after the impersonal liberation brought by following the path of jïäna or the benefits brought by worshiping the many demigods in the path of karma.

8

The holy names of the Lord, which begin with the name ‘Kåñëa’ are spiritual and full of eternal nectar. They are like a budding flower that Lord Kåñëa has mercifully placed in this world.

9

When the budding flower of the holy name begins to blossom, the Lord’s handsome and charming spiritual forms, which begin with the form of Lord Kåñëa, are manifested.

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(rasa guëa-svarüpa) The Lord’s Qualities are Nectar

saurabhita kalikä se catuù-ñañöhi-guëa | prakäçe nämera tattva jänena nipuëa ||23||

When the flower opens more and becomes very fragrant, then Lord Kåñëa’s 64 transcendental qualities are openly manifested.

Those who are learned and expert can see the Lord’s qualities manifested in His holy name.11

(rasa lélä-svarüpa) The Lord’s Pastimes are Nectar

pürëa prasphuöita näma kusuma sundara | añöa-käla nitya-lélä prakåtira para ||24||

When the flower of the holy name completely blossoms, Lord Kåñëa’s eternal pastimes; pastimes He enjoys in the eight parts of the day; pastimes beyond the touch of matter, are manifested.12

(bhakti-svarüpa) The Nature of Devotional Service

jéve näma kåpodaye svarüpa hlädiné | saàvitera sära-yutä bhakti-svarüpiëé ||25||

When the holy name bestows mercy on a conditioned soul, ‘devotional service personified’ is manifested before that soul, which is the combination of the Lord’s hlädini-çakti 11 When the flower of the holy name opens further and becomes very fragrant, the sweet fragrance of Lord Kåñëa’s 64 qualities is perceived.

When the flower of the holy name is completely blossomed, Lord Kåñëa’s spiritual eternal pastimes in the eight periods of the day, pastimes that are beyond the touch of matter, appear in this world.

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(pleasure-potency) and saàvit-çakti (potency of transcendental knowledge).13

(bhakti-kriyä) The Activities of Devotional Service

ävirbhüta haye näme prasphuöita kari | rasera sämagré prakäçaye sarveçvaré ||26||

When the flower of the holy name completely blossoms, the goddess of devotion manifests the ingredients of rasa (transcendental mellows).14 viçuddha cinmaya jéva labhiyä svarüpa | sei rase praveçe ei aparüpa ||27||

Attaining his pure spiritual form, the individual soul then enters his rasa. This is very beautiful and wonderful.15 (rasera vibhäva älambana) The Älambana (Primary Causes) of Rasa-Vibhäva (Ecstatic Love)

rasera vibhäva sei tattva älambana | tad-äçraya bhakta, tad-viñaya kåñëa-dhana ||28||

When the individual spirit soul attains the Lord’s mercy, the hlädiné-çakti and saàvit-çakti combine to become devotional service personified.

13

14 The potency that rules all, becomes manifest. Through the medium of Lord Kåñëa’s holy name she manifests the ingredients of rasa.

15 The individual soul then regains his original spiritual form. The spiritual potency manifests the rasas, and the soul enters the rasas.

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The primary causes of ecstatic love are called älambana.16 This is divided into the lover (äçraya) - the devotee, and the object of love (viçaya) - the great treasure that is Lord Kåñëa. näma kare avirata bhakta mahäçaya | kåpä kari rüpa-guëa-lélära udaya ||29||

When a saintly devotee chants the holy name without stopping, the Lord’s form, qualities, and pastimes mercifully appear before him. (rasera vibhäva uddépana) The Uddépana (Secondary Causes) of Räsa-Vibhäva (Ecstatic Love)

uddépana kåñëa-rüpa guëädika yata | älambana uddépana vibhäve saàyuta ||30||

Lord Kåñëa’s form, qualities, and other features are the uddépanas (secondary causes of ecstatic love). The älambana and uddépanas are the two parts of vibhäva (the causes of ecstatic love). (vibhäva haite anubhäva) From Vibhäva (Special Symptoms or Causes of Ecstasy) Comes Anubhäva (Subsequent Ecstasy)

vibhäva sampürëa haile anubhäva haya | premera vikära saba çuddha prema-maya ||31|| In rasa, sthäyi-bhäva is one of the perfect bhävas. There are four other bhävas by which one also attains rasa. These four are the ingredients of rasa. They are: vibhäva, anubhäva, sättvika-bhäva, and vyabhicäré-bhäva or saïcäré-bhäva.

Vibhäva is divided into älambana (the main cause of love) and uddépana (the secondary causes of love). Älambana is divided into visaya (the object of love) and äçraya (the lover). The lover is the devotee of Lord Kåñëa. The object of love is Lord Kåñëa Himself. The uddépanas (things that stimulate the feeling of love) are the things that begin with Lord Kåñëa’s form and qualities. When the älambana and uddépana meet in vibhäva, the result is the appearance of anubhäva. The next result is the ecstasy of sättvika-bhäva. Gradually saïcärébhäva also appears.

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When vibhäva attains completeness, anubhäva is manifested.

All the symptoms of ecstatic pure love for Lord Kåñëa are then manifested.

(saïcäri-bhäva o sättvika-miçre vibhäva kriyä kare, sthäyé-bhäva-i rasa haya) Activities in Vibhäva Mixed with Saïcari-bhäva (Steady Ecstasy) and Sattvika-bhäva (Constitutional or Existential Ecstasy).

The Rasa of Sthäyi-bhäva (Fervent or Continuous Ecstasy)

saïcäré sättvika krame udita ha-ile | sthäyébhäva rasa haya sarva-çästra bale ||32||

In this way saïcäri-bhäva and sattvika-bhäva gradually appear.

Then the rasa of sthäyi-bhäva is also manifested. This is said in all the scriptures. 17

(tähä päibära krama) The Sequence of Attaining them

sei rasa sarva-sära siddhi-sära jäni | parama puruña artha sarva-çästre mäni ||33||

I know that this rasa is this highest perfection, the best of all. I know all the scriptures say this rasa is the highest goal of life.18 bhakty-unmukha jéva çuddha-gurura kåpäya | çré-yugala brahma-näma saubhägyete päya ||34|| 17 Here rasa may be compared to a machine. Sthäyi-bhäva is the axle. The bhävas beginning with vibhäva are the machinery. The other bhävas set sthäyibhäva into motion. Here the lover, the devotee of Lord Kåñëa, is the taster of the nectar of rasa.

18 Of all rasas, the rasas of Vraja are the highest. They are the highest goal of life for the individual spirit souls. The four traditional goals of life are piety, economic development, sense gratification, and impersonal liberation. These four goals of life, eventually lead to rasa, which is the highest goal of life. A person who is completely liberated is eligible to taste the rasas.

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By the mercy of a pure-devotee i.e. a spiritual master (çuddhaguru), a soul eager for devotional service19 attains the good fortune of chanting the spiritual names of the divine couple. tulasé-mäläya näma saìkhyä kari smare | athavä kértana kare parama ädare ||35||

He chants a prescribed number of holy names on tulasé beads or he does kértana with great love and respect.20 eka grantha saìkhyä kari ärambhibe näma | krame tina lakña smari püre manaskäma ||36||

He begins by chanting one grantha (four rounds) of holy names.

Gradually he comes to chant 300,000 holy names (192 rounds).

Then all the desires of his heart become fulfilled.

19 Of the souls who have turned their faces towards Lord Kåñëa, those souls who are eager to engage in devotional service are the best. By the power of many, many past pious deeds these souls walk on the path of devotional service. When faith arises within them, they attain a saintly pure-devotee spiritual master (çuddha-sädhu-guru). By the spiritual master’s mercy they become engaged in chanting the mahä-mantra, which consists of the holy names of the divine couple.

20 When faith first arises, materialism may be an obstacle. The spiritual master therefore gives the activities of sädhana-bhakti (devotional service in practice) so the disciple may overcome this obstacle and chant the holy name. The disciple may chant a fixed number of holy names on tulasé beads, or he may worship the holy name in kértana. This worship of the holy name is the root of attaining all that is good. After a short time, with single-pointed concentration the disciple chants the holy name in a secluded place. Gradually he increases the number of holy names he chants, until he spends all his time chanting. Then the obstacle of materialism will wither away. That is inevitable. Bhakti-sädhana (devotional service in practice) is of two kinds: the activities of Deity worship (arcana) and the activities of chanting and meditation (smaraëa-kértana). Both are good, but the activities of chanting and meditation are more powerful and able to bring one to pure devotional service. Many great souls meditated on a fixed number of holy names on japa beads and also loudly chanted the holy name in kértana a fixed number of times. While chanting in kértana, one simultaneously performs chanting, hearing, and meditation.

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saìkhyä madhye kichu näma karibe kértana | täte sarvendriya sphürti änanda-nartana ||37||

One should chant the holy name a fixed number of times. Then the holy name blissfully dances on all one’s senses. näme nava-vidha aìga karaya äçraya | tathäpi kértana småti sarva-çreñöha haya ||38||

The nine processes of devotional service take shelter of the holy name. Still, chanting and remembering the holy name is the best of them all. (arcana-märga o çravaëa-kértanera adhikära-bhede kriyä-bheda) Different Kinds of Activities and Different Kinds of Qualification for Hearing and Chanting and for Deity Worship

arcana-märgete gäòhatara ruci yäìra | çravaëa-kértana-siddhi tähäte täìhära ||39||

A person strongly attached to Deity worship attains the results of hearing and chanting. näme aikäntiké rati ha-ibe yäìhära | çravaëa-kértana-småti kevala täìhära ||40||

A person who has single-minded attraction for the holy name engages only in hearing, chanting, and remembering the holy name.

(näma çravaëa-kértana-smaraëe ye krama) The Sequence of Hearing, Chanting, and Remembering the Holy Name

sevä, nati, däsya, sakhya, ätma-nivedana | sahaje nämera saìge haya pravartana ||41||

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Serving the Lord, offering obeisances to Him, carrying out His orders, and surrendering everything to Him naturally follows the chanting of the holy name. näma-nämé eka tattva viçväsa kariyä | daça aparädha chäòi nirjane basiyä ||42|| ati svalpa dine näma ha-iyä sadaya | çré-çyämasundara-rüpe hayena udaya ||43||

Full of faith that Lord Kåñëa is not different from His holy name, shunning the ten offenses, and residing in a secluded place,21 the chanter of the holy name will find that after very

Hedonists (viñayé), performers of pious deeds (karmé), and impersonalits (jïäné) are the three kinds of people who have turned their faces away from Lord Kåñëa. And why not? Overcome with illusion, they struggle to attain what they falsely think will be their own happiness. A person who works to please the senses of his material body is a hedonist. A person who tries to arrange that his material senses will be pleased at some future date is a performer of pious deeds. A person who tries to throw all his material sufferings far away is an impersonalist. Different from these three kinds of people are the people who have turned their faces towards Lord Kåñëa.

Neophyte devotees (kaniñöha), intermediate devotees (madhyama), and advanced devotees (uttama) are the three kinds of persons who have turned their faces towards Lord Kåñëa. They have renounced the worship of the demigods and are engaged in the worship of Lord Kåñëa with the motive of fulfilling their own personal desires. However, these neophytes remain unaware of the true nature of themselves, Lord Kåñëa, and other devotees.

Still, they are neither fools nor offenders. But they are interested in their own personal benefit. They are not pure Vaiñëavas (çuddha-vaiñëava).

Rather, they are almost-Vaiñëavas (vaiñëava-präya). The intermediate (madhyama) devotees have turned towards Lord Kåñëa, but it cannot be said that they are pure Vaiñëavas (çuddha-vaiñëava), or very advanced and expert in devotional service. Still, the intermediate devotee is neutral and disinterested in material things, although he may not know much beyond the truth that Lord Kåñëa is not different from His holy name. A person who has turned his face towards Lord Kåñëa and who places all his faith in Lord Kåñëa is qualified to chant the holy name.

21

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few days Lord Kåñëa will become merciful22 and appear in His handsome dark form before him. yabe näma-rüpe aikya hayata sädhane | näma laite rüpa äise citte sarva-kñaëe ||44||

When by this practice (sädhana) one sees that Lord Kåñëa’s name and form are identical then at every moment Lord Kåñëa’s form is visible in His name in one’s heart. tära kichu dine rüpe guëa kari yoga | çré-näma smaraëe guëa karaya sambhoga ||45||

After some days Lord Kåñëa’s transcendental qualities are visible in His form. Then by meditating on Lord Kåñëa’s name one sees His qualities.

22 The stages of advancement in devotional service are as follows. First a saintly soul who has turned his face towards Lord Kåñëa avoids the ten offenses and always chants and meditates on the holy name. He clearly enunciates the syllables of the holy name and he also meditates on the holy name. Chanting the holy name, he becomes steady and happy. Then he meditates on Lord Kåñëa’s handsome dark form. With his hand on his beads, he counts the number of holy names, and with his mouth or in his mind he chants and chants Lord Kåñëa’s holy name. With spiritual eyes he sees the truth of the holy name.

Or, Lord Kåñëa’s graceful form standing before him. He gazes at Lord Kåñëa’s form and meditates on the holy name. When Lord Kåñëa’s name and form become one, the devotee meditates on Lord Kåñëa’s transcendental qualities.

When Lord Kåñëa’s name and form become one with His qualities, the devotee meditates on Lord Kåñëa’s pastimes. Then Lord Kåñëa’s name, form, and qualities become one with Lord Kåñëa’s pastimes. At that time the nectar of the holy name arises. Intently meditating in this way on the holy name, the devotee tastes nectar (svärasiké). Meditating and meditating on the pastimes Lord Kåñëa enjoys in the eight periods of the day, the devotee finds that full and perfect nectar arises before him. In the beginning, the neophyte devotee (kaniñöha) begins the practice of (sädhana) devotional service. Associating with advanced (uttama) devotees, the neophyte quickly comes to the stage of an intermediate (madhyama) devotee and at the end he himself becomes counted among the advanced (uttama) devotees. As a neophyte (kaniñöha-avasthä), the devotee spends some days diligently chanting the holy name. Because of his diligent chanting of the holy name he finds that his anarthas (unwanted materialism) flee far away. When that happens he becomes qualified to chant the holy name purely and also to serve the Vaiñëavas.

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(näma-rüpa-guëera ekatä) Lord Kåñëa’s Name, form, and Qualities are Identical.

svalpa-dine näma rüpa guëa eka haya | näma laite sarva-kñaëe tinera udaya ||46||

After very few days one understands that Lord Kåñëa’s name, form, and qualities are identical. From that time on, these three are visible in Lord Kåñëa’s holy name at every moment. (upäsanä mantra dhyäna mayé) Worship Consisting of Meditation on the Mahä-mantra

mantra dhyäna mayé ei näma upäsanä | präthamika dhärä jäni kare vibhävanä ||47||

In the beginning, one worships the holy name by meditating on the mahä-mantra. småti käle yoga péöhe kalpa-druma-tale | gopa-gopé-våte kåñëe dekhe kutühale ||48||

Then, as one meditates in this way on the holy name one happily sees in his meditation Lord Kåñëa accompanied by His gopas and gopés under a kalpa-våkña tree in the spiritual world. sättvika-vikära saba haya prasphuöita | bhajana änande bhakta haya pulakita ||49||

Then all the ecstatic symptoms of sättvika-bhäva become manifested in his body. Filled with the bliss of worshiping the Lord, the devotee finds that the hairs of his body stand erect. krame yabe näma sva-saurabhe praphullita | añöa-käla kåñëa-lélä ha-ibe udita ||50||

The flower of the holy name gradually blossoms and becomes very fragrant. Then Lord Kåñëa’s pastimes in the eight periods of the day become visible.

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(svärasiké upäsanä) Svärasiké Upäsana (the Nectar Stage of Worship)

svärasiké upäsanä ha-ibe udaya | lélocita péöhe kåñëe darçana karaya ||51||

Then one attains the stage of svärasiké upäsanä (the nectar stage of worship); one sees Lord Kåñëa enjoying specific pastimes in His spiritual world. saìge saìge guru-kåpä siddha-svarüpete | léläya praveçe bhakta sakhéra saìgete ||52||

By the spiritual master’s mercy one gradually attains his original spiritual form (siddha-svarüpa), enters the Lord’s pastimes, and attains the association of the sakhés (Çré Rädhä’s gopé friends). mahäbhäva svarüpiëé våñabhänu-sutä | täìra anugata bhakti sadä prema-yutä ||53||

Following the example of Çré Rädhä, who is ecstatic love personified (mahä-bhäva-svarupiëé), one engages in loving devotional service.23 sakhé äjïä mate kare yugala-sevana | mahä-preme magna haya se rasika jana ||54||

Following the commands of the sakhés, one serves the divine couple. In this way the rasika devotee becomes plunged in the nectar of great love.

23 Çänta (neutrality), däsya (servitude), sakhya (friendship), vätsalya (parental love), and çåìgära (conjugal love) are the five rasas. Of them çåìgära-rasa is the best. They who attain the mercy of Çré Kåñëa Caitanya become qualified for this rasa. In this rasa are many yütheçvärés (leaders of groups of gopés). Of all the yütheçvärés, ‘Çré Rädhä’ is the most glorious. She is the direct internal potency of the Lord. The other girls of Vraja are all expanded from Her sweet transcendental form. The rasika devotees aspire to join Çré Rädhä’s group of gopés. Without following the gopés, one cannot serve Lord Kåñëa in this way.

The rasika devotees aspire to enter Çré Rädhä’s group, where Lalitä and many other gopés stay.

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(liìga-bhaìge vastu-siddhi) The Subtle Material Body (Liìga-deha) is Broken and One Attains True Perfection

sädhana-bhajana-siddhi lägälägi täya | liìga-bhaìge vastu-siddhi tomära kåpäya ||55||

By this practice one attains the perfection of devotional service.24 Then, by Your mercy, O Lord, his subtle material body (liìgadeha) is broken and he attains true spiritual perfection. (tad-uttarävasthä varëana haya nä, kevala anubhüta haya) There is no Description of the State that Follows.

It is Known only by Experiencing it.

ihära adhika ära väkya nähi cale | tad uttara anubhava labhi kåpä-bale ||56||

Words cannot describe the next stage. O Lord, by Your mercy one must experience it directly.25 ei ta ujjvala rasa parama sädhana | ihäte niçcaya mile kåñëa prema dhana ||57||

This is the way of advancement in ujjvala-rasa. In this way one attains a great treasure of love for Lord Kåñëa (kåñëa-prema-dhana).26 By following this path one closely approaches the perfection of devotional service. After very few days one’s original spiritual form arises. By the mercy of a yütheçväré one yearns to attain Lord Kåñëa. Then the subtle material body (liìga deha), which was first created because one had turned his face away from Lord Kåñëa, is easily destroyed. In this way the soul regains his original pure spiritual form and resides in Vraja.

24

Up to this point the condition of the individual soul may be described with words. After this point words have no power to describe the soul’s condition. O Lord, by Your mercy the soul must experience this condition to understand it.

25

Çåìgära-rasa (the rasa of conjugal love) is also called ujjvala-rasa (the glorious rasa). And why not? This rasa is supremely glorious in the spiritual world.

By taking shelter of this rasa in the earthly land of Vraja one may eventually attain it.

26

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(sädhane ekädaça bhäva) The Eleven Items in the Course of Advancement in Ujjvala-rasa

sädhite ujjvala-rasa, äche bhäva ekädaça sambandha, vayasa, näma, rüpa | yütha, veça, äjïä-väsa, sevä, paräkäñöhäçväsa pälya-däsé ei aparüpa ||58||

There are eleven items in the advancement of ujjvala-rasa.

They are: one’s relationship, age, name, form, group, garments, command, home, service, highest aspiration, and gopé patroness.

All these are wonderful and beautiful.27

(bhäva sädhane païca-daçä) The Five States of being in the Course of Advancement in Ujjvala-rasa

ei ekädaça bhäva sampürëa sädhane | païca daçä lakñya haya sädhaka jévane ||59|| 27

Rämänanda Räya explains (Çré Caitanya-caritamåta Madhya 8.228-230):

Therefore one should accept the mood of the gopés in their service. In such a transcendental mood, one should always think of the pastimes of ‘Çré Rädhä’ and Kåñëa’.

After thinking of ‘Rädhä’ and Kåñëa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Rädhä and Kåñëa as one of the gopés.

Unless one follows in the footsteps of the gopés, he cannot attain the service of the lotus feet of Kåñëa, the son of Nanda Mahäräja. If one is overcome by knowledge of the Lord’s opulence, he cannot attain the Lord’s feet, even though he is engaged in devotional service.

A devotee who aspires to attain the ujjvala-rasa must follow the gopés of Vraja.

A soul who thinks of himself as male is not qualified to enter the çåìgärarasa. The soul must first attain the form of a gopés in Vraja. Then the soul may worship Lord Kåñëa in the çåìgära-rasa. The soul must attain the nature of a vraja-gopés in relation to eleven items described here. These eleven items are: 1. one’s relationship, 2. age, 3. name, 4. form, 5. group, 6. garments, 7. command, 8. home, 9. service, 10. highest aspiration, and 11. gopés patroness. The aspiring devotee cannot attain this form while he resides in the material world. Why not? In meditation, considering himself a gopés according to these eleven items, he may worship Lord Kåñëa in his heart.

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In attaining these eleven items the aspiring devotee passes through five stages. çravaëa, varaëa ära smaraëa, äpana | sampatti e païca-vidha daçäya gaëana ||60||

These five stages are: çravaëa (hearing), varaëa (accepting), smaraëa (meditating), äpana (attaining), and saàpatti (good fortune).28

(prathama çravaëa daçä) The First State, Çravaëa-daça

nijäpekñä çreñöha çuddha-bhävuka ye jana | bhäva-märge gurudeva sei mahäjana ||61|| In striving to attain these eleven items the aspiring devotee passes through five stages. These five stages are: çravaëa-daçä (the stage of hearing), varaëadaçä (the stage of accepting), smaraëa-daçä (the stage of meditating), äpanadaçä (the stage of attaining), and saàpatti-daçä (the stage of good fortune).

Rämänanda Räya explains (Çré Caitanya-caritamåta Madhya 8.220 and 222): 28

One who is attracted by the ecstatic love of the gopés does not care about the regulative principles of Vedic life or popular opinion. Rather, he completely surrenders unto Kåñëa and renders service unto Him. In his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Kåñëa in Goloka Våndävana.

With these words Rämänanda Räya teaches that the devotee who aspires to enter ujjvala-rasa must attain the body of a gopés. Hearing about Lord Kåñëa’s pastimes, one becomes attracted to them. One then approaches his bona fide spiritual master and from him learns about the ecstasy (bhäva) of love for Lord Kåñëa. Hearing this from the spiritual master’s mouth is called çravaëa-daçä (the stage of hearing). Excited, the devotee then yearns to attain that ecstatic love (bhäva). That stage is called varaëa-daçä (the stage of accepting). Then he engages in regularly meditating on the nectar of the Lord’s pastimes. This is called smaraëa-daçä (the stage of meditating). When he finally attains ecstatic love, that state is called äpana-daçä or präpti-daçä (the stage of attaining). When he becomes eternally situated in his desired spiritual form, a form different from the temporary body made of material elements, that is called sampattidaçä (the stage of good fortune).

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täìhära çrémukhe bhäva-tattvera çravaëa | ha-ile çravaëa-daçä haya prakaöana ||62||

Hearing from the mouth of a pure-hearted spiritual master about the path of ecstatic love (bhäva-märga) for Lord Kåñëa is called çravaëa-daça (the stage of hearing). (bhäva-tattva) The Nature of Ecstatic Love

bhäva-tattva dvi-prakära karaha vicära | nija ekädaça bhäva kåñëa-lélä ära ||63||

Please know that the path of ecstatic love has two parts. The first part is the eleven items already mentioned. The second part is Lord Kåñëa’s pastimes.

(krame varaëa daçä präpti) Gradually One Comes to Varana-daçä (The Stage of Accepting)

rädhä-kåñëa añöa-käla yei lélä kare | tähära çravaëe lobha haya ataùpare ||64||

Hearing of Çré Çré Rädhä-Kåñëa’s pastimes in the eight periods of the day, one comes to the stage where he yearns to join the Lord in these pastimes. lobha ha-ile guru-pade jijïäsä udaya | kemane päiba lélä kaha mahäçaya ||65||

With this desire, he asks his spiritual master, “O great soul, please say how I can attain these pastimes.” gurudeva kåpä kari karibe varëana | lélä-tattve ekädaça bhäva-saìghaöana ||66||

Then the spiritual master describes the eleven items in the Lord’s pastimes.

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präsanna ha-iyä prabhu karibe ädeça | ei bhäve lélä-madhye karaha praveça ||67||

Pleased, the spiritual master explains, “With these items you may enter the Lord’s pastimes.”29 çuddha rüpe siddha bhäva kariyä çravaëa | sei bhäva svéya citte karibe varaëa ||68||

Hearing of the soul’s original spiritual form and original nature, in his heart he accepts (varaëa) his original spiritual identity. (nija-ruci çré-guru-devake balibe) To the Spiritual Master One should Describe the Nature to Which one is Attracted First the spiritual master carefully examines the disciple’s nature. If the disciple is qualified to enter çåìgära-rasa, the spiritual master explains the disciple’s perfect maïjaré form in Lalitä’s sub-group of Çré Rädhä’s group of gopés. Then the spiritual master explains the eleven items that describe the disciple’s spiritual identity. Then the spiritual master explains the relationship, the spiritual master and disciple have in their original spiritual forms in the pastimes that the Lord enjoys in the eight periods of the day (añöa-käléya-lélä). In this way the spiritual master explains the name, form, qualities, service of the disciple’s perfect original spiritual body. Finally the disciple takes birth as a gopés in a home in Vraja and is eventually married to a gopa. The spiritual master explains all this. Rejecting the conventional morality of the Vedas, the gopés finds a gopés yütheçväré (a gopés who leads a group of gopés) patroness and eternally serves the divine couple in the pastimes They enjoy in the eight periods of the day. Accepting (varaëa) this gopés-identity, the disciple enters the stage of smaraëa-daçä (meditating). In this way the aspiring devotee takes birth as a gopés in Vraja. These words of ÇrémadBhägavatam should be followed: 29

yah srutva tat-paro bhavet

“Hearing of the Lord’s pastimes, one becomes attached to Him.”

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varaëa kälete nija ruci vicäriyä | guru-pade jänäibe sarala ha-iyä ||69||

In this period of varaëa-daçä, one thinks about the nature to which he is attracted, and then one honestly explains his desire to his spiritual master. prabhu tumi kåpä kari yei paricaya | dile more tähe mora pürëa préti haya ||70||

He says, “O master, please be merciful and give me my true identity. That will make me very happy.” svabhävataù mora ei bhäve äche ruci | ataeva äjïä çire dhari hye çuci ||71||

“Please give me the identity to which I feel attraction. On my head I will place Your command.”

(anya-ruci ha-ile gurudeva anya-bhäva dibena) If one is Attracted in a Different Way, the Spiritual Master will Give a Different Identity ruci yadi nahe tabe akapaöa mane | nivedibe nija-ruci çré-guru-caraëe ||72||

If one is attracted in a different way, then with a honest heart one should explain his desire to his spiritual master. vicäriyä gurudeva dibe anya-bhäva | tähe ruci ha-ile prakäçibe nija-bhäva ||73||

Considering one’s words, the spiritual master will then give

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a different identity. In this way he reveals the true identity to which the disciple is attracted.30

(nija-siddha-bhäva guru-devake jänäibe) One Learns of his Spiritual Identity from the Spiritual Master

ei rüpe guru çiñya saàväde ghaöane | nija-siddha-bhäva sthira ha-ibe ye kñaëe ||74||

As the spiritual master and the disciple converse in this way, the disciple’s spiritual identity becomes finally settled. çiñya guru-pade paòi karibe minati | mägibe bhävera siddhi kariyä käkuti ||75||

Then the disciple falls at his spiritual master’s feet and with words filled with emotion begs for the grace to attain success in reviving his original spiritual identity. kåpä kari gurudeva karibe ädeça | çiñya sei bhäve tabe karibe praveça ||76||

In this way the spiritual master mercifully gives instruction and the disciple enters his original spiritual identity.

If, when the spiritual master explains the disciple’s original spiritual identity, the disciple feels attracted to that identity, then the spiritual master has genuinely helped his disciple. However, if the disciple does not feel attracted, then the spiritual master’s explanations were not the pure truth. Because of past or recent pious deeds and purificatory rituals one feels attraction for spiritual things. That attraction is natural for the spirit soul. If the disciple is not attracted to çåìgära-rasa, the disciple may be suited for däsya-rasa or sakhya-rasa. Then the spiritual master will explain the disciple’s identity in terms of one of those rasas. These rasas are not bad or unworthy. The great saint Çyämänanda at first could not understand why he was not attracted to the gopés spiritual identity that was explained to him. He was not attracted because his true identity was in sakhya-rasa. Finally, by Çréla Jéva Gosvämi’s mercy, he attained the kind of worship that truly attracted him. His story is famous. In the time after Lord Caitanya’s descent to this world this kind of analysis of the devotee’s spiritual identity is both appropriate and glorious.

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(dåòha varaëa) Firm Acceptance

çré-guru-caraëe paòi balibe takhana | tavädiñöa bhäva ämi karimu varaëa ||77||

Falling at his spiritual master’s feet, disciple then says, “I accept the identity you have given.”31 e bhäva kakhana ämi nä chäòiba ära | jévane maraëe ei saìgé ye ämära ||78||

“Never will I renounce it. In life or death it is mine.” (bhajane pratibandhaka vicära) Obstacles in this Path of Worship

nija siddha ekädaça bhäve vraté haye | smaribe sudåòha-citte nija-bhäva-caye ||79||

With a vow and with a determined heart one then meditates on his spiritual identity and its eleven items. smaraëe vicära eka äche ta sundara | äpanera yogya-småti kara nirantara ||80||

Meditating in this way, one becomes glorious. However, one should always meditate appropriately.

31 The aspiring devotee’s previous identity then becomes distasteful to him.

By the mercy of his pure-devotee spiritual master (çuddha-gurudeva), he attains a spiritual identity to his liking and serves Lord Kåñëa in parakiyä-rasa.

Rasa is not complete without parakéya-rasa. Çré Kåñëa Caitanya taught that parakéya-çåìgära-rasa is eternally glorious in the Lord’s prakaöa (manifested) and aprakaöa (unmanifested) pastimes both. This kind of çåìgära-rasa is not a material activity. The individual soul is spiritual, the rasas are spiritual, the gopés are spiritual, eternal service to Çré Çré Rädhä-Kåñëa is spiritual, and Våndävana is spiritual. Lord Kåñëa and the gopés are not material man and material women. They are pure, spiritual, and glorious. This may be understood by studying under a pure-devotee spiritual master (çuddha-guru). Without the mercy of such a pure spiritual master the truth of this will not become manifest.

That truth is very confidential. It is not within the realm of thing material logic has the power to see.

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äpanera ayogya smaraëa yadi haya | bahu yuga sädhile-o siddhi kabhu naya ||81||

If one’s meditations are not appropriate, one will not attain perfection even after many yugas.32 (äpana-daçä) The Stage of Attaining (Äpana-daçä)

äpana-sädhane småti yabe haye vraté | acire äpana-daçä haya çuddha ati ||82||

By following this meditation with a vow, one soon comes to the very pure stage of äpana (attainment). nija çuddha-bhävera ye nirantara småti | tähe düra haya çéghra jaòa-baddha-mati ||83||

Always meditating on one’s original pure spiritual identity, one soon leaves all material thoughts far behind.

(baddha-jéva ye krame bhäva präpta hana) The Conditioned Soul Gradually Regains his Original Identity

If one does not practice smaraëa-daçä properly, one will not gradually attain the perfection of äpana-daçä. A proud and pompous display of one’s karma, jïäna, yoga, or anything else will not bring one to the perfection of devotional service, a perfection that cannot be described in words. A person may externally put on a show of diligently chanting the holy name, but within his heart be always very proud. Externally one may make a proud display of how he is diligently engaged in the activities of devotional service, but in his heart he may not even be very interested in devotional service. The smaraëa-daçä meditation of such a person will not lead to äpana-daçä. After many births of sädhana, devotional service that person will still not attain perfection. Outwardly he may engage in devotional service, but within he still identifies with the external material body and he really strives for something other than devotional service.

He does not strive to attain the spiritual world of Vraja. Different from him is a sincere and honest person who approaches his spiritual master and purely worships the Lord in his heart. Aware of his true spiritual identity, he engages in devotional service.

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jaòa-baddhajéva bhuli nija siddha-sattva | jaòa abhimäne haya jaòa-dehe matta ||84||

Forgetting his true spiritual identity, the soul imprisoned in the material world becomes bewildered and thinks his external material body as his true self.33 tabe yadi kåñëa-lélä kariyä çravaëa | lobha haya päibäre nija siddha-dhana ||85||

However, if he hears about Lord Kåñëa’s pastimes, the soul will hanker to regain the great treasure of his original spiritual identity. tabe bhäva-tattva-småti anukñaëa kare | bhäva yata bäòe tära bhränti tata hare ||86||

At every moment, if the soul meditates on his original spiritual identity, he will gradually revive his true nature. His material illusion is then dispelled.

The way the individual soul attains perfection is described here. The individual soul is a tiny particle of pure spirit. When he attains perfection, the soul manifests his original spiritual form. Committing an offense to Lord Kåñëa, and then forgetting his true spiritual identity, a rebellious soul is thrust into mäyä’s prison. Pushed into a material body, the soul becomes mad and thinks that external body is his true self. By the mercy of a pure-devotee, spiritual master (çuddha-guru), the soul can understand his original spiritual identity. It is a very easy thing. In this passage the soul’s gradual attainment of his original form is described. The souls imprisoned by mäyä may make gradual advancement in devotional service. One way of advancement is vaidha-bhakti (devotional service in practice) and another is rägänuga-bhakti (devotional service in spontaneous love). In the beginning one thinks that vaidha-bhakti and rägänuga-bhakti are different, but when one attains bhäva (ecstatic love for Lord Kåñëa), one understands that they are not really different. By following the rules of the scriptures one makes gradual advancement in vaidha-bhakti.

Then, when one yearns to serve the Lord as His personal associate in Vraja, one makes gradual advancement by means of rägänuga-bhakti. This means that in the beginning one engages in devotional service in a general kind of way, and at the end one engages in a rare and special kind of devotional service.

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(smaraëa daçä | tähäte vaidha o rägänugatä bhävera bheda | çeñaöéra-i prayojana) The Stage of Meditation (Smarana-daçä). The Divisions of Devotional Service

by Following Rules and Regulations (Vaidha) and Devotional Service in Spontaneous Love (Rägänugä). The Need for the Latter

smaraëa dvividha vaidha, rägänuga ära | rägänugä småti yukti-çästra haite pära ||87||

Meditation (smaraëa) is of two kinds: vaidha (following rules and regulations) and rägänuga (following the path of spontaneous love). Following the descriptions in the appropriate scriptures, one may attain rägänuga meditation. mädhurya äkåñöa haye karaye smaraëa | aciräte präpta haya daçä bhäväpana ||88||

Attracted by the mellow of mädhurya-rasa, and meditating in that way, one quickly attains that state (äpana-daçä).

(vaidha-bhaktera unnati-krame) How the Devotee following the Path of Vaidha bhakti (Devotional Service Following the Rules and Regulations) Gradually Becomes Elevated

vaidha-bhakta småti-käle sadä vicäraya | anuküla yukti-çästra yakhana ye haya ||89||

Following the descriptions in appropriate scriptures, the devotee following the path of rules and regulations (vaidhabhakta) may always become rapt in constant meditation. bhäväpane haya bhäva ävirbhäva-käla | çästra-yukti chäòe tabe jäniyä jaïjäla ||90||

Then when he finally regains his original spiritual identity, the devotee turns away from the rules and regulations of scriptures, knowing them to be only trouble at that stage.

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çraddhä niñöhä rucy-äçakti-krame yei bhäva | äpana samaye tähä haya ävirbhäva ||91||

One after the other, the devotee attains interest, faith, attraction, and attachment. Then his original identity is attained. That attainment is äpana-daçä.34 (äpana-daçäya rägänuga o vaidha-bhaktera bheda näi) The Followers of Rägänugä and Vaidha Devotional Service do not Attain Different Results (Äpana-daçä)

bhäväpane rägänugä vaidha-bhakta bheda | nähi thäke kona mate gäya småti veda ||92||

The followers of rägänuga and vaidha devotional service do not attain different results. This is said in the Vedas and småti-çästras. (païca-vidha smaraëa) Five Kinds of Meditation

smaraëa, dhäraëä, dhyäna, anusmåti ära | samädhi e païcavidha smaraëa prakära ||93||

Smaraëa, dhäraëä, dhyäna, anusmåti, and samädhi are the five kinds of meditation.35 34

The word ‘attainment’ here means the arrival of ‘äpana-daçä’.

Smaraëa is the initial stage of meditation where one meditates on his spiritual identity with its possession of the eleven items and one also meditates on one’s service to the divine couple as They enjoy pastimes in the eight periods of the day. In this stage meditation is neither perfect nor uninterrupted, for the meditator may be distracted in various ways. Meditating and meditating, one becomes steady in meditation. This is called dhäraëä. When all one’s limbs are rapt in meditation, the state is called dhyäna. When one meditates at every moment, the state is called anusmåti. When the meditation is perfect and uninterrupted, and one thinks only of Lord Kåñëa’s pastimes and nothing else, that state is called samädhi. By meditating in samädhi, in this way, one attains äpana-däsa. People who are not expert may require many yugas to pass through these five stages of meditation, but an expert person may be able to pass through them in a few days and quickly attain äpana-daçä.

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(bhäväpana daçära udaya käla) The Time of Attainment (Apana-daçä)

samädhi svarüpa småti ye samaye haya | bhäväpana daçä äsi ha-ibe udaya ||94||

When meditation reaches the stage of samädhi, then the stage of attainment (äpana-daçä) arises.

(se samaye ye avasthä haya) The State of being at that Time

sei käle nija siddha-deha abhimäna | paräjiyä jaòa-deha habe adhiñöhäna ||95|| At that time one completely identifies with his original spiritual form. The idea of identifying with the dull and inert material body is completely vanquished.36 takhana svarüpe vraja-väsa kñaëe kñaëa | bhäväpane sva-svarüpe heri vraja-vana ||96||

Moment after moment one resides in Vraja. In that stage of attainment one sees his original spiritual form in the forest of Vraja.37

(äpane svarüpa-siddhi, vastu-siddhi liìga-bhaìge) In the Stage of Attainment one Regains his Original Spiritual form and Identity, and his Subtle Material Body is Broken

36 In äpana-daçä one throws far away the idea that the external material body is the self. Then the soul’s understanding of his original spiritual identity and spiritual form becomes very strong.

37 Situated in one’s original spiritual form, one resides in Vraja moment after moment. Situated in one’s original spiritual form, one feels great pleasure in serving Çré Çré Rädhä and Kåñëa. Situated in one’s original spiritual identity, for many moments one gazes at the spiritual abode of Vraja. Then the spiritual pastimes of the divine couple become manifest.

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äpane svarüpa-siddhi labhe bhägyavän | liìga-bhaìge vastu-siddhi sampatti vidhäna ||97||

In the stage of attainment a fortunate soul regains his original spiritual form and identity, and his subtle material body is broken. He attains great good fortune.38

(sädhana-siddhira phala) The Result Attained by Practicing Sädhana Devotional Service

ha-iyä sädhana-siddhä nitya-siddhä saha | samatä labhiyä kåñëa-seve aharahaù ||98||

Souls who were once conditioned but attained perfection in devotional service (sädhana-siddha) are equal to souls who were always perfect (nitya-siddha). Both serve Lord Kåñëa day after day.39

(näma-dvärä siddhi-läbha) Attaining Perfection by Chanting the Holy Name

sevä-bhaìga ära tära kabhu nähi haya | parama ujjvala rase satata mätaya ||99||

His devotional service is never broken. He always meditates on the glorious ujjvala-rasa. näma se parama dhana nämera äçraye | eta siddhi päya jéva çuddha-sattva haye ||100|| 38 When one worships and worships in this way, Lord Kåñëa personally reveals Himself. That is inevitable. By one’s own desire the gross and subtle material bodies become destroyed. The gross body made of five elements falls away and the subtle material body of material mind, intelligence and false-ego also falls away. Then the soul’s original pure spiritual form is manifested and the soul serves the divine couple in the spiritual world.

Sädhana-siddha and nitya-siddha devotees reside together in the same spiritual abode.

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He takes shelter of the holy name and considers it his great treasure. He attains perfection. He is situated in spiritual goodness (çuddha-sattva).

(saàkñepe krama paricaya) A Summary of the Spiritual Path

ataeva bhakty-unmukha-jana sädhu-saìge | nirjane karibe näma kramera abhaìge ||101||

First, one becomes eager to engage in devotional service, and then he associates with devotees, gradually he comes to chant the holy name in a secluded place. He chants without stopping. krame krame alpa-käle sarva-siddhi haya | kusaìga varjiyä sädhu-saìge phalodaya ||102||

Gradually, gradually, in a short time he attains perfection.

Shunning bad association, he associates only with devotees.

In this way the final result arises before him.40

(1) sädhu-saìga, (2) sunirjana, (3) dåòha-bhäva) (1) Association with Saintly Devotees, (2) Staying in a Secluded Place, (3) Determination 40 A person who renounces karma, jïäna, yoga, and all other non-devotional paths and has faith only in devotional service may easily attain the great treasure that is devoted worship of the holy name. Progressing through the previously described stages, one worships the holy name. In this way one easily becomes engaged in all the various limbs of devotional service and in a short time one attains all his spiritual desires. Expert in devotional service, one avoids non-devotees, stays in the association of devotees, and engages in devotional service. Prema (pure love for Lord Kåñëa) is the final result of his spiritual activities. He is inclined to stay with people who have saintly hearts.

He avoids people whose hearts are not saintly. Like lightning he is attracted to the devotees and repulsed by the nondevotees. Here lightning is given as a material example. Prema is spiritual in nature. Still, spiritual prema and a material lightning flash have one feature in common.

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sädhu-saìga sunirjana nija dåòha-bhäva | ei tina bale labhi mahimä svabhäva ||103||

Association with saintly devotees, staying in a secluded place, and being determined41 are three things that make one glorious.

This I say. ämi héna kñudra-mati viñaye vibhora | sädhu-saìga vivarjita sadä ätma-cora ||104||

I am a fallen, petty, small-minded materialist. I never associate with devotees. I am a thief. I have robbed my own self.42 ahaituké kåpä kabhu kariyä vistära | bhakti-rase gati deha prärthanä ämära ||105||

“O Lord, without any reason please be merciful to me.43 Please allow me to taste the nectar of devotional service. That is my prayer.” eta bali haridäsa preme acetana | çré-gauräìga pade kare deha samarpaëa ||106||

Speaking these words, Haridäsa fell unconscious, overcome 41 One who desires to attain the result brought by chanting the holy name must do these three things. That is, he must associate with saintly devotees, stay in a secluded place, and be determined.

42 Haridäsa Öhäkura is an eternally-perfect personal associate of the Lord. Still, he is humble. Humbleness is one of the ornaments brought by prema.

The words “without any reason merciful” mean “merciful without any motive”. “I have not performed any pious deeds (sat-karma). Therefore I can only beg for Lord Kåñëa’s mercy.” The mercy Lord Kåñëa gives is without any personal motive. Seeing that Haridäsa Öhäkura intently teaches everyone the worship of the holy name, Lord Caitanya made Haridäsa the great object of His mercy. Haridäsa is especially qualified to taste the nectar of the holy name and to teach others how to taste it also. Accompanied by Rämänanda, Särvabhauma, and others, Lord Caitanya relished the books Lalita-Mädhava and Vidagdha-Mädhava in the courtyard of Haridäsa’s home. At that time the nectar of the holy name came out from Haridäsa’s mouth. All this is described in Çré Caitanya-caritamåta, Antya-lila, Chapter One. 43

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with ecstatic love. His body fell before Lord Caitanya’s feet. preme gadgada prabhu täìhäre uöhäya | äliìgana diyä citta-kathä bale täya ||107||

Lord Caitanya picked him up, embraced him, and, speaking words choked with love, related what was in His own heart.

(prabhura äjïä) The Lord’s Command

çuna haridäsa ei lélä saàgopane | viçva andhakära karibeka duñöa jane ||108||

Lord Caitanya said, Listen, O Haridäsa. In the future wicked people will use these confidential pastimes to fill the world with the blinding darkness of ignorance.44 sei käle tomära e caramopadeça | avaçiñöa sädhu-jane bujhibe viçeña ||109||

But even at that time some saintly devotees will properly understand these final teachings you have spoken.45 ei tattva nämäçraye niñkiïcana jana | nirjane basiyä kåñëa karibe bhajana ||110||

Staying in a secluded place, taking shelter of the holy name, and Lord Kåñëa their only wealth, they will worship Who are these wicked people? Trying to conceal the pure teachings, Lord Caitanya gave about the holy name in His Çikñäñöaka, the sahajiyäs, bäulas, and others preach various false and evil philosophies. Lord Caitanya refers to them with these words.

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The words ‘final teachings’ means the instruction from which no other instruction is superior. The final instruction is that one should associate with devotees and chant the holy name.

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Lord Kåñëa.46 nija nija bhägya-bale jéva päya bhakti | bhakti labhibäre sakalera nähi çakti ||111||

By the power of their good fortune, some souls attain devotional service. Not everyone has the power to attain devotional service.

A devotee who thinks his only wealth is Lord Kåñëa and who is expert at tasting nectar will always taste the nectar of the holy names Hare Kåñëa with ecstatic love. The holy names are described in the words given below, words that are a song in the 183rd part of the Päda-kalpataru, a part entitled Ardhabähya-daçä-pralapam (Words spoken while halfway in external consciousness): 46

Suhai-ragä he hare madhurya-gune, hari, la be netra-mane mohana murati daraçai | he kåñëa änanda-dhäma, mahä-akarsaka-thäma tuyä bine dekhite nä pai ||

O sweet and glorious Kåñëa, You have stolen My eyes and My heart. I always gaze at Your charming form. O Kåñëa, O abode of bliss, O most attractive one, I can see no one but You. he hare dharama hari guru-bhaya ädi kori, kulera dharama kaile dura | he kåñëa bamçira sware, äkarsiyä äni bale, deha-geha-smrti kaile dura ||

Piety, chastity, fear of My elders, and everything else I have thrown far away.

Attracted by the sound of Your flute, I have forgotten My body and My home. he kåñëa karsitä ami, kanculi karsaha tumi, tä dekhi camaka mohe lage | he kåñëa vividha chale, uraja karçaha bale, sthira naha ati anurage ||

O Kåñëa, I am attracted to You. You tug my bodice. I gaze at You with bewilderment and alarm. O Kåñëa, on various pretexts You touch My breasts.

Overcome with passion, I cannot stay peaceful. he hare ämäre hari, laiya puspa-tallopori, biläsera lälase käkuti | he hare kapota vaçtra, hariyä se kçana-mätra, vyakta kara manera äkuti ||

O Kåñëa, You draw Me to the bed decorated with flowers. You beg to enjoy pastimes with Me. For a moment You tug at My clothing. You reveal the desire in Your heart.

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sukåti janera bhakti dåòha karibäre | äiläma yuga-dharma nämera pracäre ||112||

To make pious persons become strong in devotional service, I have come to this Kali-yuga and taught the chanting of the holy name.47 (haridäsa öhäkura näma-pracärera sahäya) Haridäsa Öhäkura Helps the Lord in Preaching the Holy Name

tumi ta sahäya mora e kärya sädhane | tava mukhe näma-tattva çuni e käraëe ||113||

You help Me in completing My mission. That is why I have heard from your mouth the truth of the holy name.” harinäma cintämaëi, akhila amåta khani kåñëa-kåpä bale ye päila | kåtärtha se mahäçaya, sadä pürëänanda-maya räga-bhäve çré-kåñëa bhajila ||114||

By the power of Lord Kåñëa’s mercy, one attains the cintämaëi jewel of the holy name, a jewel that comes from the ocean of nectar. A person who finds that jewel becomes saintly. His every desire is fulfilled. His life is a success. He is always filled with bliss. With ecstatic love he worships Lord Kåñëa.

Here someone may say: “The individual souls attain devotional service only by the power of their past pious deeds. Why, then, should anyone preach to others?”

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To this Lord Caitanya replies: “By the power of their past pious deeds the individual souls indeed have faith in the holy name of Lord Kåñëa. Still, to make their devotion strong, I preach that chanting the holy name is the yugadharma (the religion of the age).”

However, the truth is that the chanting of the holy name is the only eternal religion for all souls in every age.

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he hare vasana-hara, tähäte jemana kara, antarera hära mata baëdhä | he räma ramana aëga, nänä vaidagdhi ranga, prakäçi puraha nija sädhä ||

O Kåñëa tugging at My clothing, please become like a necklace binding My heart. O Kåñëa with charming limbs, please expertly enjoy with Me in many ways. Please fulfill Your desire. he hare harite bali, nähi hena kutuhali sabära se vakya nä räkhiyä he räma ramana-rata, tähe prakatiyä kata, ki rasa äveçe bhäsailä ||

O Kåñëa, I beg You to stop. You are not happy to hear that. You pay no attention to My words. O amorous Kåñëa, You plunge Us into an ocean of nectar. he räma ramana-çrestha mana ramaniya çrestha, tuyä sukhe äpani nä jäni | he räma ramana bhage, bhavite marame jäge se rasa murati tanu-khäni, ||

O Kåñëa, O best of lovers, O most charming, I cannot understand the pleasure You bring. O lover Kåñëa, passionate love for You awakens in My heart. Your form is sweet like nectar. he hare harana tora, tähära nahika ora, cetana hariyä kara bhora | he hare ämära lakhya,hara siàha-präya dakha, tomä binä keha nähi mora

O Kåñëa, Your glory has no end. You have stolen and charmed My heart. O Kåñëa, this is My desire: As a lion conquers, please conquer Me. Without You I have nothing. tumi se ämära jïäna, tomä binä nähi äna kçaneke kalapa çata jäya | se tumi anata giyä, raha udäsina haiyä, kaha dekhi ki kari upaya ||

You are all that I know. Without You I have nothing. Without You every moment is like a hundred kalpas. Proudly You left. You did not care. What shall I do? Please tell Me. ohe nava-ghana-syäma, kevala rasera dhäma, kaiche raàha kari mana jhure | caitanya boläya jäya hena anuräga päya,tabe bandhu milaya adure ||

“O Kåñëa dark like a new monsoon cloud, O abode of nectar, I stay here and weep. I fall unconscious. O My friend, from far away please return to Me.” The meaning of the song is this: Separated from Lord Kåñëa, and accompanied

by Her eight gopés friends, Çré Rädhä chants these names of Lord Kåñëa and imagines that She is enjoying pastimes with Him. The word ‘Hare’ is ‘Hara’ in

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the vocative case. Thus it is a name of Çré Rädhä. The devotees who know how to taste nectar, taste the nectar of Lord Kåñëa’s pastimes, as with ecstatic love they chant the holy names of the Hare Kåñëa mantra.

This song is an anagram of the mahä-mantra. Each verse begins with a name from the mahä-mantra. Thus the first verse begins with Hare, the second with Kåñëa, the third with Hare, the fourth with Kåñëa, and so forth until, verse after verse, the entire mahä-mantra is given.

täìhära caraëa dhari, sadä-i käkuti kari käìde ei akiïcana chära | e amåta-rasa-leça, piyäiyä avaçeña kara sära änanda vistära ||115||

Taking hold of his feet, this person worthless like a pile of ashes weeps and again and again speaks prayers filled with emotion.

This person says to Him, Please give me a drop of the nectar of the holy name and fill me with bliss.”

iti çré-hari-näma-cintämaëau bhajana-praëälé-pradarçanaà näma païcadaçaù paricchedaù

Thus ends Çré Hari-näma-cintämaëi

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