Sri Harinama Cintamani
CHAPTER ONE
INTRODUCTION TO THE GLORIES OF THE HOLY NAME
All glories to Sri Gadadhara Pandit and Lord Sri Gauranga;
all glories to Lord Nityananda, the life of Srimati Jahnavadevi;
all glories to Sri Advaita Acarya and Mother Sita; all glories to
Srila Srivasa Pandit and all the devotees of Lord Caitanya.
At Nilacala, within His sacred temple near the ocean shore,
the Supreme Personality of Godhead resides in His form of wood
known as Darubrahman. The Supreme Lord Hari descended to the
material world in this form of Jagannatha to deliver the living
entities from their eternal bondage. He grants material benedictions
to those who require them and final release from all
material attachments to those who are more spiritually advanced.
In this same sacred abode, the same Supreme Lord took the
role of a renounced sannyasi to give His supreme blessing to
humanity. Residing in Kasi Misra's home, He propagated the only
dharma needed by the fallen souls of this age, and so established
the real meaning of religion in Kaliyuga.
There, like a desire tree yielding unlimited treasures,
surrounded by His many devotees, Lord Caitanya distributed love
of Godhead (Krsnaprema) freely to all people. Ensuring that His
teachings would be correctly disseminated, He had certain
associates speak on specific subjects while He Himself gave His
blissful audience.
Thus He relished Sri Ramananda Raya's revelation of the
confidential sweetness of the conjugal love of Sri Sri RadhaKrsna;
Sri Sarvabhauma Bhattacarya's explanation of actual liberation;
Sri Rupa Goswami's intricate analysis of the various levels of
loving exchange with the Lord; and Srila Haridasa Thakura's
glorification of the supreme efficacy and excellence of the Holy
Name.
One day, after bathing in the ocean, Lord Caitanya met
Srila Haridasa Thakura under the Siddha Bakula tree. Greatly
pleased at seeing Srila Haridasa, the Lord inquired from him theÜn
them tightly. His entire body went into rapture, and he offered
humble prayers punctuated by shivering and tears. In a choked
voice Srila Haridasa said, "My Lord, Your wonderful pastimes are
unfathomable, and I am but unfortunate and illiterate. Your
lotus feet are my only resort. What is the use of asking such
questions of a worthless person like me?"
Srila Haridasa continued: "You are Krsna, the Supreme
Personality of Godhead, who has appeared in Navadvipa to save all
living entities. O my Lord Gauranga, kindly shelter me in the
shade of Your lotus feet, for only this will engladden my heart.
Your holy name is unlimited, You are the embodiment of endless
excellences, and Your exquisite beauty draws me into a shoreless
ocean of joy. Your pastimes are everexpanding; You have
manifested Your name, form, qualities and activities in this
material world so even a fallen wretch like myself can relish
them. It is impossible for one with mundane vision to perceive
Your transcendental features with his limited senses, but now You
are mercifully revealing Yourself for the highest benefit of
humanity; this is indeed the direct display of the internal
spiritual potency of the Lord.
"You are the spiritual sun and I am an insignificant spark
of Your effulgence. You are my Lord and master and I am Your
servitor eternally. The ambrosia emanating from Your lotus feet
intoxicates all my senses. My only hope lies in the limitless
nectar of Your holy name. I am fallen what can I say of my own
volition? I am here just to execute Your orders. I shall be
greatly satisfied to speak the words You put into my mouth and I
will not consider whether they are right or wrong."
Lord Krsna is the Supreme Personality of Godhead. He is
beyond anyone's jurisdiction, for He alone is the master
(sarvesvara) of all that exists. He completely independent,
being selfwilled and selffulfilled. His unrestricted desires
are effortlessly satisfied by His inconceivable internal potency
that constantly associates with Him. This potency is a feature
of His inherent nature and is therefore never independent of Him.
[Footnote 1 by Srila Bhaktivinoda Thakura:] He is known as
the nondual Supreme Consciousness by dint of His free will and
inconceivable potency. Empirical philosophers (jnanis) attempt
to rob this nondual Divinity of His personal will and potency by
postulating Him to be the impersonal Brahman. But in fact the
impersonal Brahman (Krsna's consciousness minus will and potency)
is only the effulgence of the Supreme non-dual Brahman.
Through the eightfold yoga system, yogis can perceive the
nondual Supreme Being within their hearts as the localized
Supersoul or Paramatma who pervades and witnesses all existence.
But different from them. The Vedas declare Lord Krsna to be the
infinite, absolute Vibhu; His energies are His attributes
(vaibhava). His vaibhava energies are the root of all existing
phenomena: yet even in the midst of unlimited phenomena
everexpanding throughout all time, Krsna remains aloof and
indivisible in His original form.
The three kinds of vaibhava
Vibhu is perceivable only by the grace of His vaibhava
energies, of which there are three kinds. They are, as revealed
in the scriptures, the spiritual energy (cid-vaibhava), the
material energy (maya or acid-vaibhava), and the marginal energy
(jiva-vaibhava).
[Footnote 2 by Bhaktivinoda:] Krsna's cid-vaibhava is a
direct transformation of His citsakti, His personal internal
potency. The display of cidvaibhava includes His abode, known
as the Vaikunthaloka; His innumerable names like Govinda, Hari,
etc.; His transcendental forms like the threefold bending form
with two hands playing the flute; His divine qualities, so
sublimely pleasurable to His devotees; His superexcellent
pastimes like the rasa dance in Vrindavana and its corresponding
appearance in Navadvipa as the the congregational chanting of the
holy names. These spiritual opulences are countless.
Another feature of the citsakti is the sandhini potency by
which all things exist and are held together as an interrelated
whole, including the relationships of the jivas to the Lord.
Similarly, the citsakti manifests the samvit potency, which
reveals knowledge of Krsna, His energies, and one's own identity.
The citsakti also generates the hladini potency, which
gives rise to the ecstatic bliss of spiritual relationships,
spiritual emotions and their combination in the sweet exchanges
of rasa or the mellows of divine love. All of these transformations
of the citsakti or Yogamaya (i.e. cidvaibhava and the
sandhini, samvit and hladini saktis) are beyond material place,
time and qualities, being eternally pure and full of bliss. [End
of footnote 2]
The citsakti is never affected by the inferior acitsakti.
Even when it descends to this material world, citsakti remains
untouched by the inebrieties of matter. Forever spiritual,
embodying the absolute nature of the Supreme Godhead, the
spiritual potency is glorified in the Vedic hymns as being equal
to the Lord Himself; thus it is known as Visnupada (intimately
connected with Visnu). There is no tinge of material influence inÜn
birth, which is a manifestation of passion, nor by annihilation,
which occurs in the mode of ignorance.
As the Supreme Lord's separated parts and parcels, the jivas
(the living entities, who are individual spirit souls) are
originally suddha-sattva, but due to their contact with nescience
they have come under the sway of the material modes of passion
and ignorance, and hence are now in the mixed or misra-sattva
category. Even demigods like Siva, though far superior in many
ways to the ordinary jivas, are nevertheless captivated by the
material glare due to false identification, and so fall in this
category of misra-sattva.
The Supreme Lord is always in pure goodness. He descends to
this material world by His inconceivable spiritual potency and is
always the controller of the material nature, maya, who is ever ready
to act as His maidservant. [End of footnote 3]
All the plenary expansions of the Lord such as Govinda,
Vaikunthanatha, MahaVisnu, Garbhodakasayi Visnu and Ksirodaksayi
Visnu are in the category of absolute goodness, supreme and
divine, and are known as Visnutattva.
The Visnu-tattva forms may reside in any place, either the
spiritual abodes of Goloka, Vaikuntha, the Causal ocean, or in
this material universe, yet They are always the master of maya
and the supreme controller of every other living entity great or
small. Their remaining unaffected by the influence of the illusory
potency is evidence of their inconceivable spiritual position.
Brahma, Siva and the other demigods are misra-sattva, being
influenced by maya. The Visnutattva forms, Their abobes, Their
pastimes, and all else in the spiritual sky exist in pure
goodness.
Maya-tattva
A river called Viraja separates the material universe from
the spiritual abode. Everything in the fourteen material planetary systems
is acit-vaibhava or the temporary manifestation of
matter. This place has been described in the scriptures as DeviÜn
The material universe, including the physical bodies of the
living entities, is made up of the five gross elements of earth,
water, fire, air and either. Mind, intelligence and false ego are
subtle material elements that comprise the psychic bodies of the
living entities. The psychic bodies arise from desire. Yet the
soul is always purely spiritual and distinct from his subtle body;
he is by nature suddha-sattva, as are his original mind,
intelligence and ego.
The seven higher planetary systems Bhur, Bhuvar,
Svarga, Mahar, Jana, Tapa, and Satya or Brahma and the seven
lower planetary systems such as Atala, Sutala and so on are all
manifestations of maya (the illusory potency). Cid-vaibhava is
the complete whole, and maya is its shadow.
The jivas are originally completely spiritual, infinitesimal
and endowed with a limited degree of independence. The jivas are
countless in number and are in urgent need of spiritual bliss for
the attainment of their perfection. In seeking that
bliss, those who surrender their lives to Lord Krsna are
liberated from birth and death and reside eternally in the Lord's
company as His confidential associates.
On the other hand, the jiva-souls who desire self-importance
and selfish pleasure become attracted by maya, who awaits them on
the other side of the River Viraja. She entices them away from
Lord Krsna's service and lures them into the trap of the Devi dhama,
where they are chained to bodies manufactured by material
nature. Bound by the reactions of their misdeeds, they wander
from birth to birth in gross and subtle forms. Sometimes they
are elevated to the heavenly planets and afterwards go to hell.
In this way they travel through all the eight million four
hundred thousand species of life, suffering the pains of material
existence.
The Lord is the Supreme Personality, and the jiva is
His tiny part and parcel. Krsna is always concerned for the well-being
of His jivaexpansions. In whatever situation thejiva may find himself,
Lord Krsna is always prepared to grant thejiva his heart's desire, like
a well-wisher who never forsakeshis friend.
Krsna's relationship with the jiva is eternal: He uses the
jiva as an instrument through whom and to whom He manifests His
energies and opulences. The Lord is the controller, the jiva the
controlled; the Lord is independent, the jiva dependent; the Lord
is master, the jiva the beneficiary of the results of his service
to the master. Ün
sacrifices such as the fire sacrifice (agnistoma); executing the
eight-fold yoga process; offering havana or oblations; keeping
vows on full-moon days; giving in charity on auspicious days and
other occasions conducive to material benefit.
Although subhakarma is performed with Lord Visnu as the
presiding Deity, the performer lacks spiritual intentions. He
unfortunately takes complete shelter of material considerations
of object, time and place and cannot even intuit his dearth of
Krsna consciousness because such ritualistic considerations
thwart the mood of spiritual selfexamination and inquiry.
The results of subhakarma are material, for they merely
inflame lust for more enjoyment in higher planets. Such sacrifices
and their results can never satisfy the soul, the real
self, because their cause is illusion. These socalled auspicious
activities only avail the jiva temporary heavenly pleasures
diametrically opposed to transcendental bliss.
If a person is fortunate enough to get the association of a
saintly devotee and learns that he, the jiva, is an eternal servant
of Lord Krsna, then he easily surmounts the great obstacleof material nature.
This is very rare, being the result of avast accumulation of piety that can
never be acquired by theperformance of subhakarma, which gives only
insignificant results.
Empirical philosophy (jnanakanda) elevates one to the
brahmajyoti The dry empirical philosophers are more advanced than
the karmis, for they understand the material existence to be a
condition of suffering and so strive for liberation. The Lord is
kind to them also: He has given them the jnana-kanda section of
the Vedas so they can pursue impersonal knowledge of the Absolute.
Their final goal is absorption into the brahmajyoti. The
brahmajyoti is Krsna's blinding spiritual effulgence and is
situated on the bank of the Viraja. All the demons the Supreme
Lord kills also merge into Brahman, just beyond the periphery of
maya. Both the empiricists and fruitive workers are nondevotees,
disinclined to serve Lord Krsna. They can never relish the
sweetness of Lord Krsna's service.
Piety leading to devotional service
Sukriti, or pious activity, is of three varieties: n
karmonmukhi or piety derived from subhakarma, jnanonmukhi or piety
derived from the cultivation of knowledge, and bhakty-unmukhi or
piety derived from devotional activities. The first two lead,
respectively, to enjoyment of the fruits of action and to
liberation. The last leads to an appreciation for saintly
association. Bhaktyunmukhi is achieved by performing devotional
service to the Lord unknowingly, without spiritual knowledge.
Bhakty-unmukhi is the most important kind of sukriti, for it
impels the jiva to meet a pure, saintly devotee. By associating
with a devotee of Krsna, the jiva's faith becomes firm. Gradually
he develops a taste for chanting the holy name, becomes
compassionate towards all beings, and is then firmly fixed in
Krsna consciousness.
Compassionately, the Lord guides the karmi and jnani
to the unknowing performance of devotional service
The Lord is an ocean of magnanimity, and the supreme
controller of everyone. He is always keen to serve the
conditioned souls, including the karmis and jnanis. Thinking of
their welfare, He provides them the opportunity for indirect
devotional service.
The karmi who follows varnasramadharma associates with
saintly persons and executes his duties for the satisfaction of
the Supreme Lord Hari. Such activities cleanse his heart and
gradually destroy the desire for more fruitive work. In its
place the seed of sraddha, or pure faith, is sown within his
heart.
The jnani who sincerely seeks transcendental wisdom humbly
enters the company of pure devotees and invokes their inherent
compassion towards him. By their grace, he easily develops firm
faith in the direct process of pure devotional service. In this
way, by the jnani's indirect devotion to knowledge, he gets the
shelter of the pure devotees.
The Lord says, 'My servant, the jiva, may succumb to the
treachery of My illusory potency, but I keep his best interests
in My heart. By degrees I inspire him to develop an aversion to
sense enjoyment and liberation, and then grant him attraction to
devotional service unto Me. I lead the jiva in his pursuit to
fulfill his material desires by engaging him in the indirect
devotional processes of karma and jnana, and in this way I
strengthen his faith and love for Me.'
Lord Krsna is most compassionate. The indirect devotional
paths are but a hint of His causeless mercy. Without His loving
intervention, how could the jiva ever become purified?
The indirect processes have deteriorated badly in Kaliyuga
The Satya-yuga sages who took up the process of meditation
were personally purified by Krsna and given the treasure of
devotional service. In the Treta-yuga, the same spiritual success
n crowned those who flawlessly performed opulent sacrifices to
satisfy the Lord. In the Dvapara-yuga, He granted devotion to
those who adhered to the path of perfect Deity worship. With the
advent of Kali-yuga, Lord Krsna saw the dreadful condition of the
jivas and relinquished all hope in the processes of karma, jnana
and yoga. People in the Kali-yuga are short-lived, always harassed
by disease, and are born with a weak body and mind. The observance
of varnasramadharma and the cultivation of sankhya philosophy,
yoga, and empiricism will not yield the strength humanity needs to
redeem itself.
[Footnote 4 by Bhaktivinoda] In Kaliyuga, the indirect
devotional paths of jnana and karma are extremely narrow and
hazardous. They are intended to lead one to the shrine of
devotional service through either the association of saintly
persons during philosophical discussions, or by the ritualistic
offering to the Supreme Lord of the results of work performed
without desire. In Kali-yuga both paths have become contaminated. Genuine saintly persons, now rarely seen, have been
displaced by crass, commercial pseudospiritualists. Religious
duties are no longer performed for purifying the consciousness
but for enjoyment of the material results of the rituals.
Therefore these secondary paths are no longer beneficial. Even
the process of Deity worship that gave the highest spiritual
success in Dvaparayuga has become impure and degraded. [End of
footnote 4]
The prime process - chanting the holy name
The Lord, considering the jivas' welfare, descended in
Kali-yuga along with His holy name to propagate the yugadharma
(the religion of the age). By taking up the yugadharma the jiva
attains love of Krsna: he has only to remember the Supreme Lord's
name (namasmarana or japa) and chant the Lord's name
congregationally (namasankirtan).
The holy name is both the means and the end
The only method or means (sadhana) in this age is the holy
name of the Lord. The only goal (sadhya) to be attained in this
age is Krsnaprema. Even in the stage of perfection, the name is
not given up but is chanted all the more, for it is intrinsic to
the activities of prema. Indeed, the name is not different from
the Lord: it is the very embodiment of prema. If the means is
the end, then the end and the means never contradict one another.
If process is identical to the objective, then it is easy for the
jivas to attain the desired goal of life, Krsnaprema. By the
mercy of His holy name, Krsna easily delivers the jivas in the
age of Kali.
[Footnote 5 by Bhaktivinoda] In karma and jnana, the sadhana
and sadhya are in conflict. The only real goal or sadhya of the
Vedas is to attain the mercy of the Lord. As one approaches the
goal via the paths of karma and jnana, they vanish, being
impermanent. But namasadhya already exists in nama sadhana, for
the Lord is forever identical to His holy name. This truth is
known only by great good fortune. [End of footnote 5] Srila
Haridasa, the incarnation of Lord Brahma, fell at the Lord's lotus
feet with tears cascading from his eyes. His body heaving with
sighs, Haridasa declared, "I am extremely fallen and am much
engrossed in material life. Being the rascal I am, I never chanted
Your holy name."
Only those persons who appreciate Lord Hari, His devotees,
and devotional service can take this Harinama Cintamani to heart.
CHAPTER TWO
THE ACCEPTANCE OF THE HOLY NAME
All glories to Sri Gadadhara Pandit and Lord Sri Gauranga;
all glories to Lord Nityananda, the life of Srimati Jahnavadevi;
all glories to Sri Advaita Acarya and Mother Sita; all glories to
Srila Srivasa Pandit and all the devotees of Lord Caitanya.
Srila Haridasa continued to weep in ecstatic love. Lord
Gauracandra encircled him with His arms in a loving embrace and
said, "O Haridasa, a devotee of your caliber is rarely found.
You are wellversed in all spiritual conclusions and you are
always unaffected by maya.
Elevation by pure devotion
"Taking birth in a low family and caste, you have proven to
the world that Krsna is not obtained merely by amassing wealth,
reputation, lineage or refinement. Whoever develops unflinching
faith in unalloyed devotional service to the Supreme Lord as you
have done is factually superior to the demigods.
"You are learned in all the truths of the holy name of the
Lord; your spiritual conduct is exemplary; and you are an expert
preacher. Therefore, O Haridasa, kindly reveal to Me something
of the unlimited glories of the holy name. Please allow Me to
savour your words.
Three stages of acceptance of the name
"One who chants the holy name even once is considered a
Vaisnava devotee, and the householders should be very attentive to
respect such a person. But the devotee who constantly chants
Krsna's name is even a better Vaisnava, for he is endowed with all
good qualities. The most advanced Vaisnava of all is he who
inspires others who see him to immediately chant the Lord's name.
When he chants the name even once, attraction to rendering eternal
devotional service to the Supreme Lord is irrevocably established.
Kindly tell Me how the nondevotees can be made to accept the
chanting of the holy name of Krsna."
The spiritual identity of the holy name
Srila Haridasa clasped his hands together. Eyes brimming
with tears and voice choked in spiritual love, he began his reply
in soft, gentle tones.
Lord Krsna's name is cintamani, formed of eternal and
transcendental touchstone. Just as a touchstone yields all
desirable objects, so the touchstone of Krsna's holy name gives
religiosity, wealth, sense pleasure and liberation to a
materialistic person. To a surrendered devotee, it offers pure
love of Krsna.
Lord Krsna and His holy name are not different; They are the
one and same Absolute Truth who is the allpervading yet supremely
independent form of dynamic spirituality (caitanya vigraha), z
fully cognizant and full of bliss, without beginning or end.
Eternally free of material imperfection (nitya mukta), always
situated in pure goodness (suddha sattva), the holy name,
identical (abhinna) with He who is denoted by the name (the nami,
or Krsna), descends to this world as the complete incarnation of
the highest sweetness (rasa).
Krsna's name, form, qualities
and pastimes are full of potency
Any object is known by four characteristic features: name,
form, qualities and activities. Lord Krsna, the Supreme Object,
is knowable in terms of His unlimited and eternal name, form,
qualities and pastimes. The absence of these four features in
anything denies its status as object. For example, Brahman is
impersonal and formless; hence it is not an object unto itself,
but simply a distinctive trait of the Supreme Lord.
Lord Krsna is the nondual Absolute Object who perfectly
manifests Himself through the four features of name, form,
qualities and pastimes. Each one of these features is fully
potent and able to express Him in totality. They exist and are
sustained by the Lord's sandhini potency, and they are eternal
and transcendental. As Lord Krsna attracts all living entities,
similarly the holy name, which is not different from Him, also
attracts everyone.
Krsna's sublime form is as identical to Him as His holy
name. Remembering and chanting Krsna's name immediately invokes
His beautiful form in the mind, and both dance there harmoniously
like inseparable partners.
Krsna's sixtyfour qualities are unlimited and transcendental.
Brahma and Siva are expansions of His qualities, but they only
partially display the transcendental nature of the Supreme Lord,
which is infinite, eternal, unending and absolutely spiritual.
Krsna alone has the full sixtyfour qualities of the Supreme
Person; even His full expansions like Lord Narayana and avataras
like Lord Ramacandra are ornamented with only sixty of them.
Demigods up to the level of Siva possess fiftyfive of these
qualities, but only in limited measure. Ordinary jivas have just
fifty, visible in mere fractional degrees, like small drops. Only
Krsna, even amongst all His Visnu expansions, is the master of
four exceptional qualities visible in Him alone.
If the Lord's qualities are compared to waves, then His
pastimes appear in these waves and continuously form, crest and
reshape themselves again and again. Wherever they may be
enacted, either in Goloka, Vaikuntha, or Vraja, they are always
transcendental. Hence, the Lord's name, form, qualities and
pastimes are of the same spiritual substance.
Conditioned consciousness is
opposite to Krsna consciousness
The jiva conditioned by the illusory material nature
experiences a state of consciousness that is a complete reversal
of Krsna consciousness. Because he falsely identifies with his
body, the jiva's name, form, qualities and activities are full of
contradiction. Once he is purified of his material contaminations,
these four features become harmonious and identical with the soul.
But until he is liberated by the Lord's grace, the z jiva will
continue to suffer the pains of his false identification
eternally. Krsna, being beyond material existence, eternally
enjoys His name, form, qualities and activities as one Truth
inseparable from Him. T he holy name is the primary feature
Of the four characteristic features, the Lord's holy name
is the primary one because it awards cognition of the other three.
Therefore chanting the holy name is the foremost religious
activity (dharma) of a Vaisnava. From the holy name gradually
blossoms the Lord's form, qualities and pastimes. The entire
panorama of Lord Krsna's pastimes is present in the holy name.
Lord Caitanya has personally declared Krsna's name to be the
highest Absolute Truth.
There are only two realities in this world, the holy name
and the jiva In the entire material existence there is nothing
comparable to the holy name. The holy name is the most precious
jewel in the Lord's treasurehouse. In this whole universe there
are only two meaningful truths: the jiva and the holy name
everything else is deceptive. By the will of the Lord, the jiva
entered this realm of inert matter and was bewildered by it, as
when in the beginning Brahma thought himself to be all alone. But
when Krsna descended into the world as His holy name, the
spiritual reality of which Brahma and the other jivas are a part
was revealed.
The name is of two kinds - principal and secondary
The holy name can be categorized in two types: principal and
secondary. By taking shelter of Krsna's principal names, the jiva
obtains the real boon of spiritual life. The holy names of the
Lord that describe His transcendental pastimes and which contain
all of the Lord's spiritual excellences are defined as principal
names. They are, for example: Govinda, Gopala, Rama, Sri
Nandanandana, Radhanatha, Hari, Yasomati Pranadhana,
Madana Mohana, Syamasundara, Madhava, Gopinatha, Vrajagopal,
Raksala, Yadava, and so on. Anyone who chants the names of the
Lord that depict His eternal pastimes can attain the Lord's
supreme abode.
The secondary names and their symptoms
The Vedas address the Lord with names that describe His
affiliation with His material energy. These are His secondary
names, e.g. Creator, Supersoul, Brahman, maintainer and
annihilator of the world, Yajneswar, Hara, etc. Such names of the
Lord are invoked by those pursuing fruitive activities and
empirical knowledge. In keeping with the Vedic directions, the
chanting of such names of the Lord will result in piety and
salvation. However, Krsnaprema, the most perfect result of
chanting the holy name of the Lord, is attained only by saintly
souls who invoke Krsna's principal names.
The pure name and namabhasa; different results If the holy
name is chanted just once, though impurely so, or if the sound is
simply heard, then the living entity regardless of his high or low
caste is immediately liberated. This is z the declaration of
scripture. And furthermore, when the holy name is chanted in the
clearing stage (namabhasa the stage when impurities are swept from
the heart of the chanter), then the highest goal is attained after
some delay.
All other auspicious pious results including liberation can be
quite easily achieved in namabhasa, but the attainment of love of
Godhead is suspended for a while until the jiva reaches the summit
of chanting the pure name or suddhanama. One obtains love of Krsna
only after reaching this stage of pure chanting. In namabhasa, sin
and unwanted desires in the heart are eventually dissipated;
thereafter the devotee chants purely. Suddhanama offers the
devotee the highest spiritual success, love of Krsna.
Vyavadhana or 'disruption' causes offense
Chanting should be free from any form of disruption because
this will result in offenses against the holy name, which in turn
pose an insurmountable obstacle on the path to success. Vyavadhan
or 'disruption' is of two kinds. The first type is known as
varna-vyavadhan or disruption in the syllables. For example, in
the Bengali word 'hathikari', 'ha' and the last syllable 'ri' can
be put together to form 'Hari', a name of Krsna. But because the
syllables 'thi-ka' are inserted in the middle, the repetition of
'hathikari' will not give actual benefit. Yet the Islamic word
'haram' is not perverted by such disruption of the syllables or
varna-vyavadhan. The syllables comprising the holy name 'Ram' are
uninterrupted; hence, speaking the word 'haram' gives liberation
because it is namabhasa.
The second type of vyavadhana is called tattva-vyavadhana or
disruption of philosophical conclusions. This offense is much more
serious. Lord Krsna's name and Lord Krsna Himself are
non-different. But someone who is polluted by Mayavadi philosophy
imagines them to be separate. Such an offensive conclusion is
clearly against all Vedic teachings and will totally destroy one's
spiritual life. It is impossible to obtain Krsnaprema from such
chanting.
In summary, one should understand properly that the holy name
is identical to the Lord Himself. The principal names of Krsna
should be chanted as suddhanama, devoid of namabhasa and the
aparadha of vyavadhana. The person who takes these considerations
to heart and chants suddhanama even once is considered a Vaisnava.
He is to be served with faith and devotion.
Overcoming namabhasa and attaining prema
Anyone wanting to attain the highest spiritual success of
chanting purely must approach a bonafide spiritual master and
serve him carefully and sincerely. Gradually, as all the
anarthas or unwanted desires in the heart are destroyed, the
transcendental name of Krsna appears and dances on the tongue
of the devotee. The holy name, now nectarean in taste, cannot
but be relished by the devotee at every moment. Thus spiritually
intoxicated, the devotee always feels like dancing. As the holy
name dances, the devotee likewise dances, and at that moment the
ecstasy of love of Godhead also enters dancing into the devotee's
heart. Then the entire world will dance and maya will flee away.
Only the faithful are eligible to chant - the omnipotent holy name
The Supreme Lord has infused His transcendental name with
all of His potencies and offered it to humanity. One who has
sufficient faith in Lord Krsna's name is eligible to chant, and
only one who chants the name is properly executing the prescribed
duties of the human being. He is called an adhikari or possessor
of the holy name.
The holy name is so potent that chanting does not dependent
on conditions of time, place, rules, cleanliness, and so on.
Pious activities, such as the giving of charity, the performance
of sacrifices, the taking of ablutions, or the recitation of
Vedic mantras are all regulated by stringent rules. But for the
chanting of the holy name, the only prerequisite is faith. One
who takes shelter of the holy name with unflinching faith will
attain all perfection.
Accept things favorable to chanting and reject things unfavourable
The jiva in Kaliyuga must become free from deceit, join
Lord Krsna's family of devotees and continuously chant the holy
name. He should accept everything favorable for devotional
service and at the same time reject unfavorable things. He
should seek out the association of devotees and utilize his life
in service to the Lord's holy name and the Vaisnavas. He should
forgo all other religious practices and pious activities and
never worship any other devata. Nor should he think anything to
be independent from Krsna. One who always chants the holy name
and serves the devotees will surely obtain Krsnaprema.
Srila Haridasa Thakura again placed his head on the Lord's
lotus feet. Weeping, he begged the Lord that he might develop
attachment for the holy name.
One who is blessed with love and devotion and who takes
pleasure in serving Srila Haridasa Thakura's lotus feet will find
the touchstone of the holy name to be as precious as life itself.
CHAPTER THREE
THE UNCLARIFIED NAME (NAMABHASA)
All glories to Sri Gadadhara Pandit and Lord Sri Gauranga;
all glories to Lord Nityananda, the life of Srimati Jahnavadevi;
all glories to Sri Advaita Acarya and Mother Sita; all glories to
Srila Srivasa Pandit and all the devotees of Lord Caitanya.
Extending His lotuslike hands, the merciful Lord Caitanya
lifted up Srila Haridasa and said, "My dear Haridasa, please take
hold of yourself and inform Me about namabhasa. The holy name is
so potent and endowed with such transcendental qualities that
anyone can easily achieve liberation simply by chanting. Once
namabhasa is understood, one can strive to chant purely the holy
name of Krsna.
Ajnana is like mist, and anartha is like clouds
"The holy name is an allpowerful, brilliant sun that
disperses the darkness of maya or nescience. Clouds and mist may
sometimes blanket one's vision; the sun is then not visible.
Similarly, the jivas are covered over by the mist of ajnana
(ignorance) and the clouds of anartha (material tendencies).
"Lord Krsna and His holy name are identical. They are an
omnipotent spiritual sun that destroys the darkness of nescience.
To stream mercy upon the conditioned souls the sun of the holy
name has arisen on the horizon of this material world. The mist of
ignorance and the clouds of anartha spread a blanket over the
jiva's vision so that he is unable to see the sunlike holy name.
The sun is too big for any cloud or mist to cover, but if the
jiva's vision is obscured, then the sun is hidden from him.
Ignorance covers knowledge of the holy name, the Lord's
position, and selfidentity "Even after accepting the holy name, if
one does not understand the name's identity and transcendental
nature, a mist of ignorance is created that plunges the jiva into
darkness. One who is ignorant about Lord Krsna's position becomes
confused and begins to worship the demigods. Thus he is entangled
in the cycle of fruitive action or karma. That person who has not
realized the jiva's transcendental nature suffers from svarupa
bhrama (confusion of identity), and is in material consciousness,
deluded and always in ignorance."
Srila Haridasa Thakura exclaimed in exhilaration, "Today I am
most fortunate, for from my mouth the Supreme Lord Himself,
Caitanya Mahaprabhu, wants to hear about the holy name!" He then
began by elaborating further on the subject of ignorance.
One who is in ignorance does not know that Lord Krsna is
supreme over all. His eternal servitors are the demigods and all
other jivas. He does not know that the jiva's nature is
transcendental, and that the material world is an appearance of
maya, the Lord's illusory energy. Anyone who understands these
truths and their relationships is freed from the darkness of
ignorance and can pass beyond the veil of namabhasa.
The cloud of anartha is comprised of hankering for illusory
things, weakness of heart, and offenses
Hankering for things temporary and unreal, weakness of the
heart and mind, and offenses are clouds of anarthas that
keep the jivas in constant suffering.
Asat-trsna ('thirsting for the illusory') indicates desires
for things not related to Lord Krsna. These desires are: the
craving for socalled material gains in this world or in heaven,
the craving for mystic powers, and the craving for impersonal
liberation.
Hridaya-daurbalyam refers to propensities of the heart and
mind (viz. material attachment, deceit, enviousness of another's
advancement, and desire for name, fame and glory) that arise from
a condition of spiritual weakness.
Aparadha means offenses; these may be offenses to the holy
name (namparadha), to Krsna's service (sevparadha), to
Krsna's devotees (vaisnavparadha), or to other living entities
(jivparadha).
These clouds hide the sun of the holy name. If one chants
the holy name while maintaining these anarthas, the chanting can
at best be only the unclarified name (namabhasa). The holy name
is always perfect in itself, but namabhasa obfuscates the jiva's
vision of it.
Namabhasa is counteracted by sambandhatattva
As long as the jiva is not firmly established in the knowledge
of sambandha-tattva or the correct understanding of the
relationship between God, His energies, and the jiva, he will
continue to chant in the namabhasa stage. When the serious chanter
takes full shelter of a bonafide spiritual master, he learns how
to expertly perform devotional service and thus disperse the mist
and clouds in his heart. Once the cloud and mist are removed, the
sun of the holy name shines brilliantly once more and bestows the
devotee with love of Godhead.
Sambandha as relationship, abhideya as indication,
prayojana as necessity
The bonafide spiritual master gives the disciple
sambandha-jnana. The chanting of the holy name is the indication
(abhideya) of this eternal relationship (sambandha). The spiritual
master enthuses the disciple to take up abhideya or chanting. The
sun of the holy name then shines stronger and evaporates the mist
and clouds. Chanting at this stage becomes an indispensable need
(prayojana). Prayojana leads the devotee to pure love of Godhead,
at which point he experiences ecstasy in every moment of chanting.
The spiritual master must exactingly explain sambandha-jnana
to the disciple, who in turn must receive it with proper faith.
The quintessence of this knowledge is that Lord Krsna is eternally
the Supreme Personality of Godhead, the jiva is His eternal
servitor, and the jiva's loving relationship with Krsna is
likewise eternal as an inherent trait of his nature.
In contact with material nature, the jiva forgets his
eternal relationship with the Lord and loiters aimlessly in this
world of illusion searching for bliss. The material world is a
veritable prison house where the jiva is penalized for turning
his back on Krsna. It consists of the fourteen planetary systems
which together are known as the Devidhama. These planetary
systems are the cells within the prison where the recalcitrant
jivas are confined. Devidhama is not a place for experiencing
happiness and bliss. The material socalled pleasures offered to
the jivas here are only temporary, and as such are the cause of
further suffering. As is the plan of any penal system, the jivas
are gradually reformed through this punitive arrangement.
By the mercy of a Vaisnava devotee of the Lord, an imprisoned
jiva may accept the holy name and the attendant sambandha-jnana
and finally ascend to pure love of Godhead. Such a fortunate soul
will consider even sayujya-mukti or impersonal liberation to be
reprehensible. But until he is solidly grounded on the
sambandha-jnana understanding, his chanting will be polluted by
anarthas. This is namabhasa. In this stage, the jiva cannot chant
the pure name of Krsna.
The result of namabhasa chanting
However, the value of the namabhasa stage of chanting is not
to be underestimated, for it avails many positive benefits to the
jiva and increases his piety. Verily, namabhasa prooves to be
one of the jiva's greatest benefits. It offers him more good
fortune than all religiosity, vows, yoga, or sacrifices can offer
together.
In namabhasa, all sins are absolved, liberating the jiva from
the effects of Kaliyuga. The namabhasa chanter becomes a
wellwishing servitor of the fallen souls because he frees others
as well as himself from the disease of material consciousness.
Fear and distress are subdued, allowing the chanter to enjoy
security and equanimity. The miseries inflicted by demons, ghosts,
hobgoblins, evil spirits and malefic planetary influences are
easily averted. Even if the chanter is destined for the
hellish planets he will attain liberation, because prarabdha karma
(sinful reactions of previous lives' activities that are taking
effect now) is countered.
Namabhasa is greater than the result of studying all the
Vedas, of visiting every pilgrimage place, or of performing every
possible altruistic and pious work. The four goals offered in
Vedas - religiosity, wealth, sense enjoyment and liberation are
made freely available by namabhasa chanting. It is endowed with
unimaginable power to reclaim any living entity. It bestows
unlimited joy and elevates even the derelicts to a very exalted
stage of realization. Namabhasa offers eternal residence in the
spiritual abode of Vaikuntha, especially in Kaliyuga. This is the
declaration of scripture.
Namabhasa has four attitudes: sanketa, parihasa, stobha and hela
The four attitudes in namabhasa chanting are sanketa
(unintentionally or coincidentally), parihasa (in jest or
ridicule), stobha (derisively) and hela (with disregard and
neglect).
Sanketa is of two kinds: 1) when one, though intending to
chant Lord Visnu's name, has a material conception of it, and 2)
when one has something entirely different than the Lord or His
name on his mind, but chants the holy name being somehow or other
reminded of that transcendental sound. The yavanas eat cows, yet
in spite of this they can attain liberation by uttering 'haram',
an ordinary word of their language (Urdu). Because sanketa is
the least offensive attitude of namabhasa, the power of the holy
name is largely undiminished when chanted in that way.
Chanting in jest - parihasa, like Jarasandha results in
liberation, as does chanting derisively (stobha, like Sisupal).
Even chanting inattentively and with disregard (hela) results in
deliverance from the pangs of material existence. Namabhasa
chanting can purify anyone. People of low upbringing like
mlecchas, gross materialists, and lazy persons can all avail of
this opportunity to obtain liberation.
The difference between sraddhanamabhasa and namabhasa
Faithful chanting that is yet afflicted by anarthas is known
as sraddhanamabhasa. The element of sraddha (faith) is absent
in the four attitudes of namabhasa chanting; even sanketa
chanting is tinged with neglect. Nontheless, the lowest attitude
of namabhasa (hela) gives one liberation, what to speak of
faithful chanting. Chanting with faith establishes one on the
platform of sambandha-jnana, which results in rati or attraction
for the holy name. Sraddhanama actually clears away anarthas
very easily and quickly.
Anarthafree namabhasa chanting becomes suddhanama,
which gives Krsnaprema n
Short of Krsnaprema, every other success is available in
namabhasa. When anarthas are nullified, then namabhasa is
converted to nama or suddhanama, the pure name. By pure
chanting and by following the rules of sadhana as instructed by
guru, sadhu and sastra, one slowly but surely acquires Krsna
prema - love of Godhead. But namabhasa chanting can never give
Krsnaprema.
That soul is indeed fortunate who has freed himself from
committing namparadha in the namabhasa stage. The offenseless
stage of namabhasa is far superior to karma and jnana, for it
nurtures the seed of faith that sprouts rati or attraction. This
attraction leads the chanter to suddhanama and finally to prema.
[Footnote 1 by Bhaktivinoda] The scriptures are filled with
words like 'namabhasa', 'Vaisnavabhasa', 'sraddhabhasa', 'rati-
abhasa', 'premabhasa', 'mukti-abhasa', etc. The suffix 'abhasa'
has a special meaning that is applicable in many ways.
Abhasa (faint or indistinct image) is of two sorts: svarupa
abhasa and pratibimba-abhasa. Svarupbhasa is the partial
infiltration of the full brilliance. For example, on a cloudy day
the light of the sun is only partially visible because the full
brilliance of the sun is shaded by the clouds. Namabhasa caused by
the cloudlike coverings of ignorance is called chayanamabhasa or
'the faint shadowy name.' The way to the shadowy name is opened by
chayasraddhabhasa or the faint shadow of sraddha (faith).
Pratibimba-abhasa means the reflection of a distorted image
of the real object, as sunlight is distorted when reflected off
the surface of water. Such a distorted, broken reflection can
never result in a complete perception of the original source of
light.
When the rays of the holy name reflect off the heart of a
Mayavadi, pratibimbanamabhasa appears, bequeathing sayujya mukti
upon the Mayavadis who chant it. Such chanting, however, will fail
to generate the quintessence of chanting - Krsnaprema. Indeed,
this type of namabhasa is a major namaparadha; therefore it cannot
really be counted as a namabhasa at all.
Chayanamabhasa or svarupanamabhasa is the real namabhasa,
and is subdivided into four categories of attitude, as previously
mentioned. The scriptures, while praising namabhasa, profusely
condemn pratibimba namabhasa. Chayanamabhasa is the result of
chanting the holy name with anarthas born of ignorance. But the
chanting of the holy name with anarthas nurtured by wicked and
distorted philosophy produces pratibimbanamabhasa, and this is a
major obstacle to devotional service and a grave offense.
A Vaisnavbhasa person, though not honored as a genuine
Vaisnava, should still be given the respect due a neophyte devotee
as long as he is not contaminated by the Mayavadi philosophy. Such
a person can easily become elevated by contact with saintly
personalities. The elevated Vaisnavas consider such neophytes to
be innocent and so shower mercy on them. They must not be ignored
and avoided like the agnostic Mayavadis. The pure devotees will
resuscitate the small spark of devotion in the neophytes,
encourage their propensity to worship the Deity and progressively
give them sambandha-jnana and establish them in devotional service
of the Supreme Lord and His devotees. But if a neophyte exhibits a
strong inclination to incorrigible Mayavadi attitudes, then he
must be avoided. [End of footnote 1]
When such a person sees pure firm faith in others, he is
impressed, and dim faith is invoked in him by good association.
Desiring elevation, he may chant constantly, but because he
nurtures strong attachments to sense pleasure and liberation, his
sraddha is not real it merely appears to be sraddha. This is
defined in the scriptures as pratibimba-sraddha-abhasa. Hence,
pratibimba-sraddha-abhasa results in pratibimba-namabhasa. If this
sort of namabhasa becomes further aberrated by Mayavadi
philosophy, the chanter thinks that the perfect and transcendental
name of the Lord is mundane and imperfect, and requires to be
perfected by impersonal knowledge. This offense obliterates
whatever little bit of genuine sraddha he may have had.
The difference between chaya and pratibimba namabhasa
Chaya-namabhasa is symptomatic of ignorance and weakness of
the heart. Many anarthas may plague the devotee in this condition,
but all these faults are rectified by continuous chanting of the
Lord's holy name. But pratibimba-namabhasa chanting increases
one's offenses.
According to the Mayavadis, Lord Krsna's name, form,
qualities and pastimes are all illusory, false, temporary and
contaminated. They mistake prema or pure love of Godhead for
sentimentalism. Mayavadi philosophy characteristically contradicts
the devotional path of bhakti at every turn. Therefore, Mayavadis
are the greatest offenders.
The Mayavadi's chanting is not real chanting. The syllables
of the Lord's name may emanate from his mouth, but the vibration
is bereft of the potency of the Lord. His chanting is filled
with yearnings for sense pleasure and liberation, and all the
while he thinks the Lord's name is material. Because he tries to
cheat, his chanting results in unrelenting misery.
How does the Mayavadi redeem himself?
If by some good fortune the Mayavadi relinquishes the desire
for sense gratification and liberation and, thinking himself a
servant of Krsna, begins to chant, he becomes exonerated from his
offenses and philosophical aberrations. He then takes shelter of
the holy name and repents. This opens the way to again hear from
and associate with the pure devotees. Thus his chanting leads him
to comprehend sambandha-jnana. If he chants while continuously
shedding tears of contrition, he can invoke the mercy of the holy
name. n The Mayavadi's offense is he sees bhakti as material
The Mayavadi considers both the transcendental form of Lord Krsna
and the jiva's constitutional position as the Lord's eternal
servitor to be transient and imaginary. This Mayavadi philosophy
is a grievous namaparadha. Namabhasa is truly a wish fulfilling
tree, for it even offers to the Mayavadis the sayujya liberation
so desired by them. Because the name is omnipotent, it offers
mukti-abhasa or seeming liberation in the pratibimbanamabhasa
stage. Amongst the five types of liberation, sayujya (becoming one
with God) is considered abhasa, or merely the hint of liberation.
Material suffering is indeed terminated in sayujya, but certain
spiritual doom follows.
The Mayavadis, captivated by maya, find sayujya pleasurable;
but it is only a mere hint of actual happiness. They forever
forfeit transcendental existence, knowledge, happiness and
devotional service, because sayujyamukti obfuscates remembrance of
Krsna. Where is the question of eternal bliss when the eternality
of bhakti and prema is doubted?
If the chaya-namabhasa chanter refrains from Mayavadi contamination,
he gradually attains suddhanama
If the chaya-namabhasa chanter is not contaminated by
atheistic concepts, then he has a good chance. He is ignorant
about the potency of the holy name, but it is the inherent nature
of the name to impregnate that knowledge into the chanter. For
example, the sun may not be visible when the sky is cloudy, but
once the clouds are dispersed, the sun shines through in full
glory. The disperal of the clouds of anartha and ignorace is
greatly assisted by the powerful influence of a bonafide spiritual
master, and in a short time the chanter is able to attain the pure
name and Krsnaprema.
A devotee must not associate with Mayavadis Concluding his
explanation of namabhasa, Haridasa said, "The devotee must
diligently avoid the association of Mayavadis and serve Vaisnavas
who are attached to the pure holy name. O Lord Caitanya, this is
Your injunction and whoever follows it is very fortunate. Those
who disregard and disobey this instruction are wretches who will
suffer for a hundred million births. My Lord, please rescue me
from bad association and keep me at Your lotus feet, for I can see
no other alternative to your lotus feet."
One who takes shelter at the feet of Srila Haridasa Thakura
will incessantly chant the holy name and find real satisfaction
in life.
CHAPTER FOUR
TEN OFFENSES AGAINST THE HOLY NAME (NAMAPARADHA);
BLASPHEMY OF THE DEVOTEES (SADHU-NINDA)
IS THE FIRST OFFENSE
[Introductory note by Srila Bhaktivinoda Thakura: "Namabhasa was
described in the previous chapter; the next ten chapters deal
with the ten offenses to the holy name, and Chapter Fourteen
explains offenses to the Deity (sevaparadha). The nama and seva
aparadhas initially arise from anarthas that cause namabhasa. If
these aparadhas are not corrected and become intentional, they
not only impede one's spiritual progress, but remove one from
devotional service entirely, placing him in hell. The first of
these offenses is the subject of this chapter. Criticism or
harmful intent to a qualified sadhu is a serious offense to the
holy name. How can the Lord tolerate criticism of those who
spread the glories of His name?"]
All glories to Lord Sri Gauranga, the life of Sri Gadadhara
Pandit; all glories to Lord Nityananda, the heart of Srimati
Jahnavadevi; all glories to Sri Advaita Acarya, the Lord of
Mother Sita; all glories to Srila Srivasa Pandit and all the
devotees of Lord Caitanya.
Lord Caitanya said, "Haridasa, now describe in detail the
offenses against the holy name." Srila Haridasa replied, "My
Lord, whatever I say will be on Your prompting alone. I am a
mere puppet.
The ten offenses against the holy name
"The scriptures enumerate ten offenses against the holy
name. I am very fearful of these offenses. I will list them one
by one. As I do, please give me the strength to avoid them, my
Lord."
1) Blasphemy of the devotees of the Lord.
2) To consider demigods to be independent of the Supreme
Lord, and to similarly think Lord Krsna's name, form,
qualities and pastimes are separate from Him.
3) To disobey the spiritual master who reveals the truth
about the holy name.
4) To criticize the scriptures that describe the
glories of the holy name.
5) To think the excellences and divine qualities of the holy
name are imaginary, and to so interpret the scriptural
glorification of the holy name.
6) To commit sinful activities on the strength of the holy name.
7) To instruct the faithless on the glories of the holy
name.
8) To equate chanting of the holy name with auspicious
ritualistic activities recommended in the karmakanda
sections of the Vedas.
9) To be inattentive while chanting the holy name.
10) To not develop love for the holy name after learning the
the name's glories because of maintaining attachments to
the body and things related to the body.
To blaspheme devotees is the first offense To blaspheme a
devotee of the Lord is the first offense against the holy name,
and it completely disrupts one's spiritual life. The good
qualities of a devotee have been personally described by Lord
Krsna in His instructions to Uddhava, as recorded in the Eleventh
Canto of Srimad Bhagavatam.
The devotee is merciful; is tolerant; is equal to all; does
penance without injuring the body; is truthful; is pure-hearted;
is compassionate; is free from lust in his intelligence; is
master of the senses; makes no claims of ownership; is gentle; is
clean; is regulated in eating; is peaceful; is apathetic to
materialism; is patient; is steady; takes Lord Krsna as his only
shelter; is free from illusion; is grave; has conquered over
hunger, thirst, lamentation, envy, old age and death; does not
expect honor from others; offers respect to others; is expert; is
not a cheater; is knowledgeable.
Qualities are of two kinds - svarupa and tathasta
These qualities can be divided into two categories: svarupa,
or the direct and indigenous quality of any substance, and
tathasta, qualities that are ornamental and visible when the
substance comes in contact with something else. The devotee's
acceptance of Lord Krsna as his only shelter (Krsna eka sarana)
is his svarupa-laksana, and all the other qualities are tathasta.
If by some good fortune one associates with a Vaisnava, he
may develop a taste for the holy name and takes complete shelter
at Krsna's lotus feet. Thus he develops the svarupa-laksana, and
then through continued chanting he will gradually develop all the
other laksanas or symptoms. The other symptoms are tathasta but
nevertheless are essentially present in a Vaisnava.
Saintliness depends not on external designations
but on svarupa-laksana
External designations such as the four social and religious
orders of brahmana, ksatriya, vaisya, sudra and bramacari,
grihastha, vanaprastha, sannyasi are not the symptoms of a
devotee. The scriptures say the quality of complete surrender to
Lord Krsna is the hallmark of a devotee, and he alone can chant
Krsna's name purely. Through Raghunatha das Goswami's example, Sri
Caitanya taught everyone how the proper grihastha Vaisnava should
behave. Srila Raghunatha das Goswami appeared not in the brahmana
caste but in the inferior kayastha caste of the village of
Saptagrama. The Lord instructed him not to be impatient and
impulsive, but to return to his household life and remain there.
One is purified in degrees by following this orderly process.
There is no need to prematurely pretend that one is detached and
renounced just to impress people. Renunciation has to take place
within the heart. Wearing the dress of a renunciate when the
senses are still uncontrolled is called monkey renunciation or
markatavairagya.
The householder should regularly fulfill his duties.
Detatchment from matter will naturally arise within his heart as
he internally cultivates firm faith in Krsna while conducting
normal external social dealings among the people in general.
Very quickly Lord Krsna will personally liberate him.
The symptoms of a renounced sadhu
When Srila Raghunatha das Goswami at last left his household
and embraced a sannyasi's life, the Lord personally instructed
him about the proper path of renunciation. The sannyasi should
not engage in nor give audience to frivolous materialistic
conversations. The wearing of fine clothes and the tasting of
delicacies must be rejected. Being always ready to offer respect
to others, demanding no respect for oneself, the sannyasi should
constantly chant the holy name. He should render intimate
service to Sri Radha and Krsna in the mood of the residents of
Vraja.
The svarupa-laksana of both the householder - and sannyasi is the same
The svarupa-laksana or principal symptom (i.e. surrender to
Lord Krsna) must prevail in a devotee regardless of his varna or
asrama. The tathasta-laksana or marginal symptoms will naturally
vary according to the varnas and asramas, while undeviating
surrender to Lord Krsna remains as the fixed symptom of devotional
service in all cases.
Once he has this symptom, gradually but unfailingly the
marginal symptoms appear in the devotee's character. Even if the
marginal symptoms haven't reached full maturity in a surrendered
devotee, and instead some serious discrepancies are visible in
his character, he is still to be respected as a sadhu or saintly
soul. This is the verdict of the scriptures as expressed in Lord
Krsna's own words in the Bhagavad Gita, and it must be given full
respect.
It is offensive to criticize a devotee on the basis of his
past sins When one has developed a real taste for chanting, then a
single utterance of the holy name can eradicate all previous sins.
Some vestiges of sinful reaction may still remain in a particular
individual, but these will steadily be removed by the process of
chanting. As these last traces of sin disappear, he emerges a pure
devotee. Of course, the lingering traces of sin are seen by
ordinary people as actual sin; if a devotee is criticized because
of the traces of almostextirpated sin in his character, that is a
grievous offense. If criticism is made against a devotee for sins
committed prior to his surrendering to Krsna, that is likewise
another serious offense. Such a faultfinder surely invites the
wrath of Lord Krsna.
A few words on the principal symptom of a devotee
One who has fully surrendered to Lord Krsna will naturally
only chant Lord Krsna's name. By the grace of the Lord, such a
person is entitled to be called a sadhu. Only a devotee of Lord
Krsna is eligible to be respected as a sadhu, and none other.
One who proclaims himself a sadhu is but a charlatan and a
braggart; one who humbly says he is a poor soul surrendered to
Lord Krsna and who constantly chants Krsna's name is a real
sadhu. He, considering himself lower than a blade of grass and
more tolerant than a tree, offers all respects to others without
expecting any for himself. The holy name of Krsna grants such a
sadhu pure love of Godhead.
A Vaisnava firmly fixed in the holy name
is the real sadhu; criticizing him is nama-aparadha
Hearing such a sadhu chant the holy name, one should offer him
all respects, knowing him to be a perfect Vaisnava. A Vaisnava is
the spiritual master of the world, a true friend of every being,
and is always an ocean of compassion. Anyone who criticizes such a
Vaisnava goes directly to hell and suffers untold pains birth
after birth. The doors of bhakti are closed to such an offender
because devotional service is the merciful gift of a Vaisnava to
the living entities. The Vaisnava is an abode of Lord Krsna's
spiritual potencies; others receive Krsna bhakti only by his
confidential association.
This pure bhakti potency is distributed by a perfected pure
devotee to the aspirant devotee, and that devotee, becoming
perfect, distributes it to another aspirant. Thus the bhakti
potency expands. The three great touchstones of bhakti
sakti are the mercy of the pure devotee in the form of his
eatable remnants, the water from his foot bath, and the dust
from his lotus feet.
How a Vaisnava imbues his potency in others:
By remaining in the presence of a Vaisnava for some time,
one absorbs the bhakti energy flowing from the body of that
saintly person. If one is sufficiently faithful, he can bind
that energy within his own heart and experience immediate
ecstasy. By just a moment's association with a Vaisnava, bhakti
is invoked in the heart of a pious person, who will immediately
be inspired to chant Lord Krsna's name; gradually, the holy name
will award him all good qualities.
[Footnote 1 by Bhaktivinoda] The potency or sakti of pure
devotion is a blend of hladini (Krsna's pleasuregiving potency)
and samvit (Krsna's knowledgegiving potency). Bhakti reposes in
the heart of the transcendentalist and uses him as a vehicle for
further movement. When a jiva becomes free from envy and is
inclined to devotional service, the bhakti potency is then
transferred from the pure devotee's heart into that jiva's heart,
where it takes shelter of his soul and acheives perfection there.
This is a great mystery. [End of footnote 1]
There are four kinds of blasphemy of a devotee
The offender criticizes a Vaisnava about his caste, or some
unpremeditated accidental fall-down, or the last traces of his
previous sins, or his sinful activities prior to his surrendering
to Lord Krsna. Such an offender will never develop a taste for
chanting the holy name.
One who has taken complete shelter of the pure devotional
process is considered a pure Vaisnava. The four abovementioned
faults may be present in him, but he is totally free from all
other shortcomings. Hence, criticizing him spells doom for the
offender. The glories of the holy name are propagated by the
Vaisnava, and Lord Krsna does not tolerate any criticism against
him. One may discard all other activities like religiosity,
yoga, sacrifices, fruitive activities, empirical knowledge and so
on; if one simply chants the holy name, that is the quintessence
of spiritual culture.
The sadhu takes complete shelter of the holy name
Never criticizing demigods or other scriptures, the Vaisnava
simply chants the holy name. Regardless of whether such a sadhu
is a householder or a sannyasi, one should eagerly take the dust
from his lotus feet. The purity of a Vaisnava is judged by how
much attraction or rati he has for the name. His purity has
nothing whatsoever to do with his official status as a Vaisnava,
or his wealth, erudition, youth, pleasing appearance, strength or
following.
One who aspires to take shelter of the holy name must shun
the propensity to criticize devotees. Pure devotion in the
chanting of the holy name depends on association with the pure
devotee and his pure devotion. Without this assocation, everything
becomes perverted and spoilt. Bhakti immediately recedes at
the first indication of sadhuninda, which immediately becomes
nama-aparadha. Let the aspirant devotee reject sadhuninda and
associate with and serve the pure devotees.
There are two types of bad association,
the first being association with women
The proper Vaisnava behavior is to avoid asatsanga or bad
company that influences a person to disrespect a sadhu. Bad
association is of two kinds. The first is association with a
woman, which means either to have illicit connection with a woman
other than one's wife, or to be excessively fond of one's own
wife. The scriptures permit a husband only a properly regulated
relationship with his spouse. Keeping company with a licentious
or henpecked man also falls within this first category of asat sanga
or bad association.
Non-devotees are of three kinds
The second type of bad association is to mix with nondevotees. There are
three kinds of non-devotees: the Mayavadi,
the dharmadhvaji (pretender), and the nirisvara (atheist).
Mayavadis never accept the Supreme Lord's form as being eternal.
They say the Deity form of the Lord is material, and that the
jiva is also a product of maya. A dharmadhvaji is a person who
has no devotion or attachment in the heart but makes a show of it
externally. He wears the clothes of a devotee to accomplish
materialistic ends. A nirisvara is a nonbeliever who rejects God
outright. A serious aspirant or sadhaka must shun such bad
association. If anyone argues that avoiding such nondevotees is
sadhuninda, their company must also be shunned. One has to keep
away from such bad association and take complete shelter of the
holy name. Only then is love of Godhead ensured.
There are three kinds of devotees;
the lowest is the kanistha devotee
The neophyte devotee (kanistha Vaisnava) displays a faith
that is formal and worldly. He worships the Deity but has no
service attitude towards the devotees of the Lord. He is almost
a Vaisnava (Vaisnavapraya), but is not a real Vaisnava yet;
hence, he is not able to take full advantage of sadhusanga.
Such a neophyte will have to receive the blessings of a pure
devotee to advance further.
The madhyama devotee
The madhyama devotee knows well the importance of the Lord's
devotees, and remains always in their association. He is
convinced of Krsna's position as the Lord, the jivas as His
eternal servants, the means of advancement as bhakti and the goal
as prema. He is compassionate to the innocent and avoids the
company of atheists.
The madhyama stage of devotee marks the beginning of pure
Vaisnavism because at this stage one become eligible to chant the
pure name. The madhyama devotee knows well the different effects
of different types of association. He distinguishes between the
Vaisnavas and the non-Vaisnavas, for he is especially required to
serve the advanced devotees and avoid asatsanga and sadhu nindha.
Indeed, this is his necessity. If he neglects to differentiate
between the grades of devotees and between Vaisnavas and
nonVaisnavas, then he stands to commit Vaisnava aparadha.
The uttama devotee
A pure devotee of the highest order sees Lord Krsna manifest
everywhere and knows that everything rests in Him. He sees Krsna
is his very life and soul. He is unconcerned with distinctions
of who is a Vaisnava and who is not thus for him there is no
regulation to serve a Vaisnava. His whole life revolves around
the holy name, which he considers to be the essence of everything.
The scriptures declare that a kanistha devotee, being
ignorant of the proper attitudes towards Krsna, the devotees and
the holy name, is only capable of namabhasa chanting. A madhyama
devotee is worthy of chanting the pure name: therefore he must
always carefully avoid offenses to other devotees, so that his
chanting will be pure. The uttama Vaisnava can never commit any
offense, because he perceives Lord Krsna everywhere.
Every sadhaka should consider these points calmly and
reflect upon his real position. First, he must stop sadhuninda.
Then he should chant with firm faith, according to his status as
a Vaisnava. He should aspire to become fixed on the madhyama
platform through association with equal devotees, service to
superior devotees, avoidance of nondevotees, compassion for all
living entities and constant chanting of the holy name.
The remedy for sadhuninda
If anyone offends a devotee in a moment of delusion or
madness, he must fall at the devotee's feet and repent bitterly
and, weeping and full of contrition, beg forgiveness. He should
declare himself a fallen wretch, in need of that devotee's grace.
A devotee is very merciful; his heart will soften and he will
embrace the offender, thus exonerating him from his offenses.
Concluded Thakura Haridasa, "I offer this explanation of the
first of ten nama-aparadhas at Your lotus feet."
One who is like a bumble-bee lingering the lotus feet of
Srila Haridasa Thakura will find his life and soul in this
Harinama Cintamani.
CHAPTER FIVE
WORSHIPING THE DEMIGODS INDEPENDENTLY OF KRSNA
IS THE SECOND OFFENSE
All glories to Lord Sri Gauranga, the life of Sri Gadadhara
Pandit; all glories to Lord Nityananda, the heart of Srimati
Jahnavadevi; all glories to Sri Advaita Acarya, the Lord of
Mother Sita; all glories to all the devotees of Lord Caitanya.
Srila Haridasa Thakura continued speaking with folded hands:
"O Lord of the Universe, now I pray that You may listen to my
explanation of the second offense against the holy name."
Visnutattva, or the principle of the Supreme Godhead Visnu
Lord Visnu is the supreme nondual Absolute Truth. Though He is
the ultimate lord of material creation, His own form is
transcendental, being always situated in pure goodness. Lord Krsna
in Goloka is the original and supreme form of Visnu. Krsna is
embellished with sixty-four extraordinary excellences, and He is
the shelter of all transcendental mellows. Lord Narayana possesses
sixty of those excellences, and to a lesser degree of fullness
than Him, so do Lord Visnu and the purusvataras.
[Footnote 1 by Bhaktivinoda] Lord Narayana, the Lord of
Vaikuntha, is Lord Krsna's vilasavigraha or partial expansion. In
Vaikuntha, the Sankarsana form of Narayana expands as Maha Visnu,
Who lies in the Causal Ocean. This is the first purusa expansion;
the next is Garbodakasayi Visnu, the source of Brahma. He enters
every universe as the purusvatar. He further expands as
Ksirodakasayi Visnu, the Supersoul within every living entity.
The three purusa expansions are known as Lord Visnu.
Ksirodakasayi Visnu is the source of the incarnations like Matsya,
Kurma, etc. All these incarnations are different forms of the same
Visnu principle and are ornamented with sixty transcendental
characteristics. The saktyavesvataras are jiva-tattva; in them
the potency of the Lord has descended. They are Lord's separated
expansions or vibhinnamsa and are exemplified as Parasurama,
Buddha, Prithu, and so on. [End of footnote 1]
The Supreme Lord's separated parts or vibhinnamsa are of two
categories. The ordinary jivas possess only fifty of the Lord's
transcendental characteristics, and these in lesser degree. But
in the second category of jivas, including the demigods, the same
fifty characteristics are found in full potency. Additionally,
five more qualities are partially evident in Siva. These five
qualities are exhibited in full potency only by the Visnu
category.
Thus the Visnu forms are adorned to the fullest degree with
the fiftyfive qualities of the demigods. They furthermore display
an extra five qualities for a total of sixty, which are visible to
a degree of absolute fullness in Lord Narayana alone. Siva and the
other demigods are the Supreme Lord's servitors. Though the
demigods are superior jivas, the Supreme Lord Visnu is the master
and controller of the jivas and demigods alike.
- Out of sheer ignorance,
people equate the Supreme Lord with the demigods
People who are ignorant of the Visnutattva principle try to
equate the Supreme Lord with the demigods, but Siva and the other
demigods are simply the order carriers of the Supreme Lord Visnu.
Mayavadis say that Brahman is really impersonal and formless,
and that the worshipable forms of God (i.e. the three
predominating deities of the modes of goodness, passion and
ignorance) are material. But the scriptures unequivocally declare
that Brahma only creates the material world and Siva only destroys
it, while Lord Narayana or Lord Visnu maintains everything
eternally, including Brahma and Siva and their cycles of creation
and destruction. Therefore only He is the eternal worshipable
Lord. Whoever worships other demigods and disregards Vasudeva, the
Supreme Lord Narayana, rots eternally in the hell of material
existence.
On the basis of the Vedas, some persons, accepting Lord
Visnu as the all-pervading Absolute Truth, argue that since the
Lord is present in all the demigods, the worship of demigods is
equivalent to the worship of Lord Visnu. This argument is
fallacious. The scriptures do not support the notion that the
worship of the demigods is the same as the worship of Lord Visnu.
In truth, Lord Visnu's worship accomplishes the worship of all
the demigods. Hence, separate worship of demigods is not
required.
The correct interpretation of the Vedic truth is: if
Lord Visnu is omnipresent, then worship of Him is automatically
worship of all the demigods. By watering the roots, a tree
prospers, but by watering the limbs, leaves and branches, the
tree withers and dies. Only foolish people who have forgotten
all Vedic principles can commit such a mistake. They fail to
understand that worship of Lord Visnu is an eternal activity in
pure goodness, beyond the three material modes.
Due to the advent of Kali Yuga and the contamination of
Mayavada, people disregard the supreme position of Lord Visnu and
worship the demigods independently of Him. Individual demigods
offer only specific benefits, while the Supreme Lord Visnu alone
can offer all benedictions. He is the maintainer of everyone.
If only these greedy materialists could realize the advantage of
worshiping Lord Visnu, they would abandon that kind of demigod
worship.
A householder Vaisnava's responsibilities
The householder Vaisnava should simply worship Krsna in all of
his duties and not worry about transgressing the Vedic codes. For
example, in all samskaras from insemination (garbhadhana) to
funeral rites (antyesthi), he should worship Krsna through the
Vedic mantras. The real purport of the Vedic injunctions is that
one should worship Visnu and the Vaisnavas directly and worship
the forfathers and demigods by offering them the remnants of Visnu
and Vaisnava worship.
If on the other hand the householder devotee worships the
demigods or forefathers directly, as is the Mayavadi method, he
commits the second offense to the holy name and is immediately
disqualified from the path of pure bhakti.
Another dangerous form of this same namaparadha is to
consider demigods like Siva to be separate supreme divinities.
Such polytheism is a heinous offense. "Lord Visnu is the Supreme
Godhead, but Lord Siva and the other demigods are also individual
supreme godheads" such thinking is completely wrong.
One can, however, worship the demigods as gunvataras,
saktyavesvataras or as Lord Visnu's servants. No one is
independent of the Visnu's control, for He is the Supreme
Controller and master of all energies. Demigods like Siva,
Brahma, Ganesa and Surya have been invested with the Supreme
Lord's potencies. Hence, they are powerful. The Supreme Lord is
one, the rest are His energies.
The householder devotee should abandon outright all
materialism in the execution of his duties. He should increase his
mood of pure devotion while satisfying his social and religious
obligations according to the varnasrama system. He should be
convinced that just by worshiping Krsna and His devotees, all
results will be attained.
[Footnote 2 by Bhaktivinoda] Human society should conduct
itself according to the guidelines of the varnasrama system; such
a lifestyle is called sanatanadharma or 'eternal religion'. India
is the land of piety (punyabhumi), and the varnasrama religious
system was introduced and implemented there by great sages of
yore. In other countries varnasrama is also present in some form,
though it never evolved into the perfected socio religious system
that was established in India. Human nature cannot find full
expression nor attain consummation without the social divisions of
varna. [End of footnote 2]
Even the lowborn outcastes are fully eligible to enter
devotional service to Krsna. But they must live their lives free
from sin and offenses; they will do that only by submitting to
the duties of householder life prescribed at least for the sudra
class. Without situating oneself in one of the four varnas,
there is no question of dharma or religious life. Even those
desiring just their own material welfare respect the customs of
varnasramadharma.
On the strength of worshiping Krsna in full surrender, one is
gradually elevated through varnasramadharma to the platform of
saintliness. But if one follows the varnasrama system without
worshiping Lord Krsna, he is doomed. Every householder is obliged
to fulfil his varnasrama responsibilities. He should therefore
live with restraint and accept only what is essential for serving
Lord Krsna, and fulfill the formal rules and responsibilities of
his varna. One easily accomplishes all this simply by chanting the
holy name and engaging in devotional service. Moreover, one
attains bhava or spiritual ecstacy by these same devotional
practices. With the advent of bhava, one transcends the
jurisdiction of rules and regulations.
As long as one needs a regulated, formal social life, he must
remain within the bounds of varnasrama. But after the first
stirrings of love of Godhead with the attainment of bhava, the
jiva's own divine nature becomes apparent: he will then require no
further inspiration from the external guidelines of
varnasramadharma. The mood of bhava is incomprehensible to
materialistic persons because it is transcendentally dynamic,
appearing in a person by its own volition regardless of that
person's varna or asrama. The Vaisnava householder who follows
this path of Krsna conscious varnasramadharma with
singlemindedness, shunning the Mayavadi contamination, thus
transcends the limits of varna and asrama.
Lord Visnu's name and qualities are not different from Him;
lack of this knowledge is namabhasa Lord Visnu's name, form,
qualities and so on should never be viewed as being separate from
the Lord Himself. He is nondual (advayatattva); as the complete
whole, He is the Supreme Absolute. If due to ignorance someone has
a dualistic concept of God, he can at best rise to the namabhasa
stage of chanting, but he will never reach prema. Then again, if
he can get the mercy of a bona fide spiritual master and can
overcome his anarthas, he will attain the pure name by the
progressive clearing process.
[Footnote 3 by Bhaktivinoda] Selfopinionated philosophers
fall into duality when they try to conceptualize God with their
tiny brains. Imposing duality upon Lord Visnu is an offensive
tendency that is very difficult to overcome. Mayavadi philosophers
propose that Brahman is formless and impersonal, and that Lord
Visnu's name, form etc are all products of illusion; with the
lifting of the veil of illusion, they expect to perceive Lord
Visnu as impersonal Brahman and nothing more. But such arguments
are foolish and nihilistic. The Mayavadi viewpoint stems from
madness and a stubborn ignorance of the fact that the Supreme Lord
is endowed with omnipotency. 'Omnipotent Brahman' is verily a name
for the Supreme Person, Lord Visnu. [End of footnote]
The intelligence of the Mayavadi philosopher is extremely
demented. Seeing that the material existence is variegated, he
concludes that the spiritual existence, being opposite to the
material realm, must be void. This incomplete, immature theorizing
leads him to imagine Brahman as dry and impersonal. In its
original state, Brahman has a name, form, qualities, pastimes and
so on but the Mayavadi is incapable of accepting this truth. If he
would accept it, Brahman would appear before him as Lord Visnu.
Mayavada is the wretched condition of human existence, and the
pure devotee is the scourge of this mischievious philosophy. He
establishes the correct scriptural viewpoint that the Supreme Lord
is nondifferent from His name, form, pastimes and qualities.
Nirvisesa and Savisesa Visnu versus the Mayavadi notion of Brahman
Both the personal and impersonal features are inherent in
Lord Visnu's divine Being. The Lord's acintyasakti (inconceivable
potency) harmoniously displays His personal and impersonal aspects
(savisesa, with variety, and nirvisesa, without variety). The
Supreme One, by His acintyasakti, exhibits allattractive beauty
and pastimes that silence all contradictory speculations about
Him.
Human intelligence is limited and puny. It cannot easily
fathom the Lord's inconceivable potency. So when a human being
tries to conceive of a supreme truth with his inadequate brain, he
can only come as far as the impersonal Brahman, which is a partial
representation of the Absolute Whole. In this way he is diverted
from the supreme goal of worship, Lord Visnu, whose lotus feet are
worshiped even by the great demigods. Ignorant of the benefit he
has lost, he becomes attached to the worship of impersonal
Brahman. But anyone who comprehends the transcendental nature of
the name, form and qualities of the Supreme Lord, knowing them to
be not different from Him, can perceive Lord Krsna in His divine
fullness by chanting His holy name purely.
Duality exists only on the material plane here a name is
different from the object it identifies. But as this is not the
case on the spiritual platform, it is a gross blunder to imagine
such a difference between the Lord and His name, form, qualities
and so on. The same pitfall entraps those who consider Siva and
other demigods to be independent of the Supreme Lord's control.
Why devotees do not mix with Mayavadis
The devotee who has taken singleminded shelter in the holy
name is a truly elevated soul. He worships Krsna and no one else
as the Supreme Lord. He does not attack the deities of other
scriptures, but worships and respects them as servitors of Lord
Krsna. He always refrains from dry speculation. When different
scriptures try to establish the superiority of other demigods, it
is only to facilitate the limited ability of a particular
mentality to grasp the absolute truth. These scriptures are
actually trying to elevate their followers to become devotees of
Krsna. Therefore one should never criticize other scriptures and
the demigods described therein, for such criticism is an offense.
A devotee should not accept remnants of food or garlands from
a Mayavadi, even if they were offered to Lord Visnu, because a
Mayavadi's worship is impure. A Mayavadi's chanting of the holy
name is likewise offensive. The Lord never accepts the Mayavadi's
offerings or worship. It is also an offense for the devotee to
accept garlands and other remnants of demigod worship, for this is
detrimental to the development of pure devotion. But if a devotee
worships Krsna and offers His remnants to the demigods, it will
not be offensive to receive these remnants, nor will one's
spiritual development be hampered in any way.
A pure devotee must always avoid the second offense to the
holy name and chant the name constantly. Thus he attains prema.
His entire success is found in the holy name.
The remedy for the offense
Illusion and madness blind the jiva, and thus he thinks that
others are also on the same platform as Lord Visnu. The only
remedy is to repent intensely and meditate on Lord Visnu, Krsna,
for by this remembrance all offenses are dissolved. Thereafter,
one must meticulously avoid committing the same offense again.
Remembrance of the Lord is the most effective penance; the
Vedas always recommend imperiled brahmanas to meditate upon the
lotus feet of Lord Visnu for protection. Remembering the Lord's
name is the same as meditating upon His lotus feet. The holy
name can disperse all previous offenses, for it acts as the
devotee's best friend. The Lord is an ocean of mercy and
forgiveness. Like a dear friend, he forgives one for previous
mistakes.
In conclusion, the devotee must disassociate himself from
demigod worshippers and polytheists and seek the company of
Vaisnavas who exclusively worship Krsna as their Supreme Lord.
One who is blessed with love and devotion and takes pleasure
in serving Srila Haridas Thakura's lotus feet will find this book
Harinama Cintamani as valuable as life itself.
CHAPTER SIX
TO DISRESPECT AND DISOBEY THE SPIRITUAL MASTER (GURUAVAJNA)
IS THE THIRD OFFENSE
All glories to Sri Pancatattva and Sri Sri RadhaMadhava.
All glories to Navadwipadhama, Vrajadhama, Jamunadevi and all
the Vaisnava devotees.
Srila Haridasa Thakura said, "O Lord, kindly allow me to
explain the third namparadha. This aparadha is to disobey the
orders of the spiritual master and thus to disrespect him."
The soul travels through many lifetimes in different bodies
and at last gets a chance at the rare human birth, which is
auspicious in every respect. The soul has rotated through
8,400,000 different species, It is by ajnatasukriti or
unintentional pious activities that the soul finally attains a
human body. A birth in the human form is most uncommon, because
only in that body are spiritual activities possible to perform,
unlike any other species.
A demigod or denizen of the heavenly planets is destined
only to enjoy the reactions of his past good karma. He cannot
voluntarily initiate any spiritual activities. Animals are
likewise bound by karmic reactions and are too steeped in gross
ignorance to undertake any pious activities independently. The
human birth alone is most conducive for spiritual life and
service to the Supreme Lord.
A spiritual master is essential for everyone Yet the fact
remains that this body is transient. If one does not carefully
endeavor for selfrealization, which is the greatest benediction,
then he returns again to the endless cycle of birth and death. An
intelligent person will therefore utilize this rare opportunity.
He will search out a spiritual master who can lead him to the
Supreme Lord Krsna.
[Footnote 1 by Bhaktivinoda] Such a spiritual master is the
only helmsman who can help the drowning jiva get across the ocean
of material nescience. Only the most foolish persons will attempt
to cross this ocean by their own intelligence. The achievement of
any success in this world requires the help of a teacher's
instructions. How, then, will one obtain perfection in the best of
all subjects, spiritual science, without the aid of a teacher? He
is who fit to teach this science is he who is self realized and
fully proficient in Krsna consciousness. [End of footnote 1]
A few of the characteristics of a bona fide spiritual master
are that he is peaceful, unperturbed and a pure devotee of Krsna.
He should be approached with humility. The jiva should satisfy
him with service and receive from him formal initiation into the
worship of Lord Krsna. Herein lies his best chance to surmount the
material entanglement. The jiva's inherent love for Krsna lies
dormant in the heart and can easily be revived by a qualified
spiritual master.
But the jiva can just as easily lose this chance by
challenging the spiritual master through speculative debates and
mischievious logic. He must evade such pitfalls, surrender to the
spiritual master's instructions and receive the proper mantra from
him. As for householders, they should take shelter of a bonafide
spiritual master and remain within the varnasrama system.
A good brahmana is fit to be a spiritual master
A brahmana is fit to be a spiritual master for all the other
varnas or social orders as long as he is a devotee of Lord Krsna.
But if a brahmana spiritual master is not available then a
spiritual master from another varna should be searched out. If
there is a choice, the householder would be best advised to accept
initiation from a spiritual master in the brahmanavarna.
A real spiritual master is one who is conversant with the
science of Krsna consciousness. A spiritual master can be from
any varna or asrama, but he must be a kalpataru or touchstone
that can fulfill the spiritual needs of people from all varnas
and asramas. He must be able to give the jiva suddharati (pure
attraction) for Krsna.
The prestige of having a spiritual master from a superior
varna is a material consideration, because that prestige simply
depends on the caste status of the one who judges the spiritual
master's caste. The factor of caste rarely has any bearing on
spiritual realization.
Necessity demands that one must find a spiritual master who
is bonafide and qualified. If he happens to belong to a higher
varna, so much the better. A householder may look for a spiritual
master from a higher varna, and if he finds one who is qualified
then he need not look for one from a lower varna. It must be noted
well, though, that in looking for a 'high class' spiritual master,
one should not choose an unqualified person simply for the
prestige of having a spiritual master from a higher varna.
A renunciate should accept a sannyasaguru
If a householder leaves home to embrace the life of a
renunciate but has not yet been satisfactorally trained in Krsna
consciousness, he naturally requires a qualified spiritual master.
For one who is determined to renounce, a spiritual master in the
sannyasa order is best. By receiving spiritual guidance and
initiation from a sannyasaguru, the renunciate will very quickly
relish the ecstacy of chanting the holy name.
If the householder previously had a qualified spiritual
master, he should not, when planning to renounce householder life,
disrespect or neglect that guru. Indeed, while he is in the
grhasthsrama, the householder is advised to take shelter of a
householder guru who is qualified and pure. That spiritual master
should always be honored.
But if such a householder spiritual master is not available,
one can take initiation from a qualified sannyasi even before
leaving home. In any case, the spiritual master must be qualified.
Under his instructions, the neophyte householder begins Krsna
consciousness and gradually advances to experience transcendental
loving emotions in the service of the Lord.
Only when the neophyte householder develops distaste for
material life is he ready to become a sannyasi. This is a natural
development of the practice of Krsna consciousness. Once he has
actually renounced sense gratification, he is obliged to accept a
sannyasi spiritual master. He must be trained in the life of
renunciation from the sannyasaguru and accept from him the clothes
or vesa of a mendicant.
Both diksaguru and siksaguru must be equally respected
There are two kinds of spiritual masters: the initiating
spiritual master or diksaguru, and the instructing spiritual
master or siksaguru. Both gurus have to be respected equally.
This is the key to success in Krsna consciousness.
The diksaguru initiates his disciple into the chanting of the
holy name and gives diksamantra. The siksaguru imparts
sambandhajnana or the knowledge of the jiva's relationship with
the Supreme Lord and his energies. The diksaguru is one but the
siksaguru can be many. In fact, all the pure Vaisnava devotees who
benedict the world by distributing the holy name are siksa gurus.
Both the diksaguru and the many siksagurus are to be equally
respected.
- The Vaisnava sampradayas
The four Vaisnava disciplic successions (sampradayas) are
the only real schools of saintly teachers. These sampradayas
have since days of yore disseminated the bona fide mantras, the
proper scriptural conclusions, the authorized devotional process
and the ultimate goal of life. If one wants to be saved from the
perils of false doctrines, then he should surrender to a saintly
spiritual master from one of the four Vaisnava schools.
The teachings left by the founderacaryas of the four
sampradayas are to be especially honored. Sri Ramanuja, Sri
Madhavacarya, Sri Nimbarkacarya, and Sri Visnuswami are the four
original acaryas of the Vaisnava schools. One should accept only
their teachings and conclusions and not others. One should receive
spiritual initiation in one of these four sampradayas and not
others. The founderacarya is the principal siksaguru. The
founderacarya of the sampradaya is the principal siksa guru for
the entire disciplic succession. Speculations that contradict his
teachings are to be immediately rejected. Only a saintly devotee
who has understood the teachings of the principal siksaguru is
eligible to be a diksaguru for others. If one thinks that he can
be initiated by an unauthorized guru or a Mayavadi into these
teachings, he errs severely. He will never attain Krsna
consciousness.
One should accept only a pure devotee as his spiritual master.
He who imparts wrong teachings and he who receives them are
both destined for hell. One who has accepted teachings and
conclusions outside the line of pure bhakti has wasted his life.
How then can such a person become a spiritual master? How can he
save other conditioned souls? He himself is in illusion and is
therefore imperfect, so how can he bring good fortune to others?
One must understand that a pure devotee is not an ordinary soul.
The scriptures declare that only he is eligible to be worshipped
as the spiritual master.
The principle of the spiritual master
The diksaguru and the siksaguru are both intimate associates
of Lord Krsna. They are eternally situated in the Vraja mood of
service, and they are manifestations of Lord Krsna's own energy.
[Footnote 2 by Bhaktivinoda] Never make the mistake of
judging the guru as an ordinary mortal. The spiritual master is
the representitive of Lord Krsna's potencies, sent by the Lord as
the eternal master of the disciples. He must always be worshiped
as an eternal associate of the Supreme Lord, empowered by the
Lord's superior spiritual potency.
On the other hand, the spiritual master must never be
considered to be the Supreme Lord Himself, for this is Mayavadi
philosophy and is not in line with the pure Vaisnava conclusions.
The Vaisnava devotees are very wary of such misinterpretations
because the Mayavadi whirlpool of word jugglery is so
contaminating to the heart. The spiritual master must always be
worshiped according to the scriptural conclusions, for when
properly executed, this worship results in pure Krsna
consciousness. [End of footnote 2]
Gurupuja and how to respect the spiritual master
Before one can worship Krsna, he must first worship the
spiritual master. While doing gurupuja, upacaras like seat,
footwash, arghya, bath, cloth, ornaments and so on are to be
offered; then with the spiritual master's permission one may begin
worship of RadhaKrsna vigraha. The Deity's prasadam is given to
the spiritual master first, then to the demigods and n
forfathers. Just as the disciple is required to get the spiritual
master's blessings before worshipping RadhaKrsna, before chanting
the holy name the disciple should remember the spiritual master
and his instructions.
One who disrespects the spiritual master commits a serious
offense that will expel him from the path of bhakti. The spiritual
master, Lord Krsna, and the Vaisnavas must be worshiped with equal
attention. Undeviating faith in the spiritual master will lead to
pure chanting and the final goal of Krsnaprema.
When to reject a guru
If by some misfortune the spiritual master falls into bad
association, he may gradually lose his spiritual realization and
potency. At the time the disciple accepted him, the guru was
exalted, famous and greatly realized. But offenses against the
holy name are so dangerous that even a highly qualified soul
becomes bewildered. In that condition he comes to detest
Vaisnava company and the chanting of the holy name. Gradually, he
is enslaved by lust, greed, wealth and women. If by the mercy of
Lord Krsna the disciple sees through all this, he must reject
that guru, seek out a pure devotee and under his spiritual
guidence cultivate the pure chanting of the holy name.
The spiritual master must be strict
The spiritual master must be strict with his disciples. He
must straighten out the prospective disciples before initiating
them, and punish the wayward initiated ones. This is the symptom
of a responsible spiritual master. A disciple's spiritual life is
rendered useless if he serves and worships a slack, irresponsible
guru. But as long as the relationship between the spiritual master
and the disciple is stable (i.e. each remains qualified in his
position) then there is no question of one rejecting the other.
The gurudisciple relationship is eternal. If both maintain
their pure positions and are bona fide, their eternal relationship
is never jeapordized. However, if the spiritual master is later
exposed as perfidious, the disciple must immediatley repudiate
him. The same is to be done by the spiritual master if the
disciple is similarly exposed. If such repudiation is not is not
carried out by both parties when it is necessary, then they stand
to be condemned.
A spiritual master must be tested before acceptance
to insure that he is a pure devotee
One who disrespects the bona fide pure Vaisnava spiritual
master is a reprobate fit to be shunned by all. It is advisable,
therefore, that before accepting a spiritual master one should
carefully choose the right person. Basically, the spiritual
master must be a pure devotee of the Lord.
[Footnote 3 by Bhaktivinoda] The scriptures recommend that
both the spiritual master and the disciple place each other under
strict scrutiny before mutual acceptance. This, then, precludes
the acceptance of a kulaguru or traditional family guru. Of
course, if the kulaguru is qualified, it is of immediate
convenience to accept him; but if he is not, a pure devotee should
be searched out and taken as one's spiritual master.
Since even ordinary household items are tested before
acquisition, it is only an unfortunate fool who will fail to go
through a testing period in the selection of the his true
spiritual master, who is his ever wellwisher. The unqualified
kulaguru, after he is offered due respect and worship, should be
requested to release the disciple from all duties of allegiance.
Having abandoned his connection to the family guru, the genuine
aspirant then must seek out a qualified spiritual master.
The point is that one must not bring upon himself the
calamity of having to reject his spiritual master. If one is
prudent then he can avoid such a situation. One must be very
careful not to commit any offense against a pure devotee guru.
This is so disasterous it will ruin both men and demigods alike.
[End of footnote 3]
How to serve the spiritual master
Never disrespect the articles used by the spiritual master:
for instance, his seat, bed, shoes, vehicle, footstool, bath
water, etc. Stepping on his shadow, worshipping another person in
his presence, giving initiation while he is still alive, showing
off spiritual knowledge in his presence and trying to control him
are to be totally rejected.
Whenever and wherever one sees his spiritual master, he
should offer his prostrated obeisances to him with prayers. The
guru's name must be uttered with great reverence. His orders are
never to be disobeyed. Always be eager to honor his remnants and
do not say anything that is displeasing to him. Fall humbly at
his feet and beg shelter from him and in this way act to please
him. Simply by behaving thusly, one can easily develop a taste
for chanting, which in turn offers all perfection. All this is
confirmed in the Vedas. But if one offends the namaguru, the
spiritual master who initiates one into the chanting of the holy
name of the Lord, he will surely fall into the sinful company of
atheists.
[Footnote 4 by Bhaktivinoda] The namaguru teaches scriptural
conclusions and reveals the esoteric nature of the holy name, and
he initiates the disciple in the mantra consisting of the holy
name. The Vaisnava diksaguru is the namaguru, and the diksamantra
is namatmika, receiving its life from the holy name. The mantra
loses its meaning and purpose if it is separated from the holy
name, and conversely, simply by uttering the holy name of the
Lord, the mantra is automatically chanted. [End of footnote 4].
The remedy for guruavajna
The only way to be pardoned for this offense is to forsake
sinful company, cast away blasphemous literatures and throw
oneself at the spiritual master's lotus feet, repenting piteously.
As a compassionate Vaisnava, the spiritual master will surely be
forgiving and bestow prema upon the disciple through the holy
name.
I, the wretched author of Harinama Cintamani, am a sinner.
My only hope of redemption is the dust of the lotus feet of
Haridasa Thakura.
CHAPTER SEVEN
CRITICISM OF THE VEDIC SCRIPTURES (SRUTISASTRA NINDA)
IS THE FOURTH OFFENSE
All glories to Srila Gadadhara Pandit, Sri Caitanya
Mahaprabhu, Sri Nityananda Prabhu, Sri Advaita Acarya and all the
devotees of Lord Gouranga.
Srila Haridasa Thakura said, "My Lord! To criticize the
Vedic literature and other literatures in pursuance of the Vedic
version is a serious offense that denies a person the ecstacy of
pure devotion."
The Veda (sruti) is the only proof
The srutisastra (the Vedic literature), which includes the
four Vedas, the Upanisads, the Puranas and other collorary
scriptures, has emanated from the Supreme Lord Krsna's own lips.
This literature establishes and proves the Absolute Truth. It
contains transcendental knowledge that is beyond the range of the
material senses, and it can be understood by Lord Krsna's grace
alone.
The senses are capable of experiencing only material
objects; transcendence lies completely beyond their bounds. The
science of Krsna consciousness is purely spiritual: hence it is
transcendental. That knowledge of transcendence has been
mercifully given by Lord Krsna in the Vedic literature for the
ultimate benefit of humanity. The word veda specifically refers
to scriptural knowledge received through the proper authorized
disciplic succession or parampara.
Human beings are born with four natural faults: they commit
errors, they are subject to illusion, they have the propensity to
cheat, and they have imperfect senses. Everything they do is
tainted by these faults. Vedic literature is free from any
mistakes or discrepancies. It is the only means to spiritual
salvation. The Vedic knowledge was originally revealed by the
mercy of Lord Krsna. It was compiled by sages who had received
this knowledge while in samadhi, or total spiritual absorbtion,
far beyond the range of the four natural human faults.
The sruti teaches ten principles
The Vedic literature teaches that both mundane fruitive
activities (karma) and empirical speculative knowledge (jnana) are
inferior paths. The conclusion is that perfection is available
only through bhakti. The Lord gives karma and jnana for
preliminary purification of the jivas, and afterwards gives pure
bhakti. In the Vedic literature there are ten principle
instructions. The first is that the proof or basis (pramana) of
real knowledge is the sruti. The other nine principles are
prameyas ascertained from the pramana. These ten principles
destroy nescience and establish true spiritual knowledge. The nine
ascertainable principles: the first three pertain to Krsna The
first of the nine prameyas is that Hari, Krsna, is the only
Supreme Absolute Truth. The second is that He is omnipotent. The
third is that He is Rasamurti, the embodiment of all spiritual
mellows. He is the source of bliss for all living entities and He
eternally resides in His abode in the spiritual sky. These first
three teaching pertain to the Supreme Lord, Krsna.
The second three pertain to the position of the jiva
The fourth prameya is that the jiva is the Lord's separated
part and parcel. The jivas are the infintesimal eternal spiritual
sparks of pure consciousness who comprise the innumerable living
entities. The jiva is of two types: eternally conditioned, who
populate the material world, and eternally liberated, who populate
the spiritual world.
The fifth prameya is that the conditioned souls are enamored
by the glitter of maya's illusory potency. They have forgotten
Krsna and remain eternally in this phenomenal world, enjoying and
suffering material existence.
The sixth prameya is that the eternally liberated jivas are
associates of Lord Krsna. They reside in the spiritual world and
enjoy transcendental loving relationships with the Lord. These
three, then, are the teachings about the jiva found in the sruti.
The seventh prameya is acintyabhedabhedasambandha
Everything material and spiritual is acintyabhedabheda
sambandha (simultaneously one and different). The jivas and matter
are inconceivably manifested from Lord Krsna's internal potency.
Once knowing acintyabhedabhedatattva, the jiva understands that he
is the servant of Krsna and is like the spark or ray of the
spiritual sun that is Krsna.
The transformations of the Lord's energy are beyond the
mind's grasp (acintya), says the sruti. But the socalled
transformations of the Supreme Lord Himself that the Mayavadis
would like to have us all believe in are only mischievious and
offensive postulations.
Thus, so far, the above seven prameyas comprise sambandha
jnana or knowledge of the eternal connection between the Lord and
his energies. The sruti further points out abhideya, which is the
means to acheive prayojana, the supreme goal. Abhideya is
devotional service The nine limbs of devotional service are:
hearing, chanting, remembering, worshiping, praying, rendering
service, carrying out the orders of the Lord, being a friend of
the Lord and completely surrendering to the Lord. The chanting of
the holy name is the most important devotional activity, and for
this reason the Vedas glorify the chanting of the syllable om.
Devotional service (sadhanabhakti) has two divisions: vaidhi and
raga. Abhideya, the ninefold process of sadhanabhakti, is the
eighth prameya.
- Prayojana is Krsnaprema
By the mercy of Lord Krsna, the jiva who takes shelter of
abhideya will attain Krsnaprema or love of Godhead. Krsna prema
is the prayojana (necessity and ultimate goal) of the jiva; it is
the ninth prameya.
[Footnote 1 by Bhaktivinoda] Pure devotion is indicated by
the human proclivity to always render favorable devotional service
to Krsna. Such devotion strives only for further excellence in
service, being satisfied with nothing else. Pure devotion is
uncontaminated by fruitive activity or empirical knowledge. The
Vedic literature recommends that we cultivate pure devotion by
taking full shelter of the holy name. [End of footnote 1]
These nine basic principles were ascertained from the sruti
by learned spiritual masters who taught them for the guidance of
all conditioned souls. But those who criticize the sruti, the
very source of spiritual knowledge, are offenders against the
holy name and are known as the lowest among men.
Philosophers who opposed the sruti
Jaimini, Kapila, Nagna, Carvaka, Sugata Buddha and Gautama
were philosophers who propagated theories based on mundane logic
and reasoning. Some of them did some lip service to the teachings
of the sruti, but they all rejected God. Jaimini proclaimed that
the best knowledge the sruti has to offer is the fruitive
ritualistic portion known as karmakanda. Kapila dared to argue
that God is imperfect. He accepted the process of yoga, but
without understanding its real goal realization of Paramatma.
Nagna spread poison by teaching tantric practices in the mode of
ignorance. Carvaka Nastika was an atheist who never accepted the
Vedic authority, and Sugata devised his own path of religion in
place of the sruti. Gautama propagated logic and did not worship
the Supreme Lord.
These mischievious interpretations are in fact offenses
against the Vedic literature. Through sophism, such philosophers
speak halftruths that are likely to confuse the ordinary listener,
though a learned devotee knows their sole object is to defame the
sruti. One who develops faith in these theories becomes an
offender. Therefore the devotee avoids hearing them. The
Mayavadi philosophy is equally as dangerous, for it supresses
bhakti in the heart of the jiva. Mayavadi philosophy is factually
camouflaged Buddhism. On the Lord's behest, Siva became its chief
proponent in the Kaliyuga. As Jaimini seemingly upheld Vedic
authority but practically propounded a warped version of the Vedic
conclusions, similarly Mayavadi philosophers pervert Vedic proofs
to establish their covert Buddhism. Thus they hide the essential
message of the sruti, which is the science of devotional service.
Astavakra, Dattatreya, Govinda, Gaudapada, Sankaracarya and
his followers are wellknown Mayavadi philosophers. In Buddhism,
the principal teaching is the nonexistence of the soul, and there
is no concept of Brahman. The theory of nothingness, the last word
in Buddhism, is rendered by the Mayavadis into the concept of the
formless, impersonal Brahman which they argue is beyond matter.
Such ideas diametrically oppose the eternal science of devotional
service. Any affiliation with such thoughts automatically makes
the jiva commit namaparadha.
The direct meaning is the real meaning
When all the principle understandings of the Vedic philosophy
are brought together, they add up to pure devotional service by
which the jiva attains pure love of Godhead. Wherever the
principle understandings are applicable, it is wrong to substitute
secondary understandings in their place. These principle meanings
all indicate the science of Krsna consciousness. To artificially
impose secondary meanings upon the Vedic statements is a sin that
distances one from the Absolute Truth.
From beginning to end, the srutisastra expounds the
superexcellence of the syllable om. The omkara is a name of Krsna,
and by chanting the Lord's name, the jiva attains the Lord's
supreme abode. The Vaisnava devotees of the Sri Sampradaya chant
om as a holy name of the Lord. The Vedas declare the holy name to
be the trancendental form of the Supreme Lord in this material
world; even namabhasa, the holy name's indistinct appearance,
grants all perfection. Only unfortunate fools will purposefully
disregard such Vedic teachings and thus ruin their lives by
offenses.
The sruti teaches pure chanting of the holy name
The devotee who takes shelter of the pure name accepts the
absolute authority of the Vedas, and quickly attains the nectar
of the name, Krsnaprema. The sruti proclaims that by chanting
the holy name of Hari, one experiences ecstatic bliss. Further,
it is declared that the eternally liberated residents of the
spiritual sky are always engaged in chanting the pure name.
Mayadevi engages the presentday critics of the sruti in sinful practices
As Kaliyuga degrades, more and more people worship maya, the
material energy. Even socalled great devotees give up the
opportunity to chant the Supreme Lord Krsna's holy name, which is
full of ecstacy, and instead take up tantric worship in the mode
of ignorance. Evercritical of the Vedic literature, they swerve
from the real path of religion to eat meat, drink alcohol and
perform other sinful activities. These offenders can never receive
the shelter of the name, nor can they enter the Supreme Lord's
eternal abode of Vrndavana.
Mayadevi engages such atheists in everincreasing sin,
depriving them of the nectar of chanting the holy name. The
superior spiritual energy is Lord Krsna's original and primeval
energy. Maya (Durga, Kali) is its shadow. Her intention is to
rectify the erring jivas who drift away from Krsna and bring them
back to Krsna consciousness. Indeed, this is her prime duty to the
Lord.
[Footnote 2 by Bhaktivinoda:] Maya showers two kinds of
graces niskapata (honest and unrestricted) and sakapata
(capricious and illusory). By her niskapata mercy she gives bhakti
by way of jnana (bhaktijnanamisra). Her sakapata mercy gives
temporary pleasures that overwhelm the jiva, bringing him under
the control of illusion. And when she is thoroughly merciless, she
casts the jiva into brahmasayuja liberation; thus he is doomed.
But she becomes pleased when someone renders service to a
saintly Vaisnava, and showers him with her true mercy, connecting
him to Lord Krsna's lotus feet. Maya is an eternal maidservant
of Lord Krsna. She punishes the wayward jivas who drift away
from Krsna's service, for those who want to serve maya are simply
cheaters who can never know happiness. Yet Mayadevi rewards
those who chant the holy name. She helps them cross over the
ocean of material nescience. [End of footnote 2]
The remedy for srutininda
One must avoid commiting the offense of criticizing the
Vedic scriptures and constantly chant the holy name. If one
inadvertently criticizes the sruti, he should sincerely repent
his error by properly glorifying the sruti. He should worship
the Vedic literature and the Srimad Bhagavatam with great joy and
respect, offering them flowers and tulasi. The Srimad Bhagavatam
is the essence of the Vedic teachings and is the scriptural
incarnation of Lord Krsna. The Bhagavatam will certainly shower
mercy upon the offender, because the Bhagavatam is an ocean of
mercy.
One who hankers for the dust of the lotus feet of Srila
Haridasa Thakur will wear this gem necklace called Harinama
Cintamani around his neck.
CHAPTER EIGHT
TO CONSIDER THE GLORIES OF THE NAME AS IMAGINARY
(ARTHAVADA HARINAMA KALPANAM)
IS THE FIFTH OFFENSE
All glories to Lord Gauranga and Srila Gadadhara Pandita;
all glories to Sri Sri Radha Madhava. All glories to the places
of Lord Gauranga's pastimes and all the Vaisnava devotees of the
Lord.
"O Lord Gauranga! The fifth namaparadha is to think that
the glories of the holy name are exaggerated, as for example when
one thinks, 'The scriptural presentation of the glories of the
Lord's holy name is not entirely true, because hyperbole has been
employed to increase the readers' faith in the chanting of the
name.'"
It is a fact that in the karmakanda and jnanakanda
sections of the Vedas, ritualism and philosophical speculation
have been overly praised. Such praises are intended to elicit
interest in these processes. But the same is not true in the
case of the holy name. Therefore to think so is an abominable
offense.
The glories of the holy name
The Puranas (smritisastras) say that anyone who chants the
holy name, whether with faith or neglect, attracts the mercy of
Lord Krsna. The holy name is the purest form of knowledge; it is
the best of all vratas or vows and the highest meditation; it
gives the most auspicious fruits; it is the greatest renunciation;
it gives incomparible peace; it is the most pious of holy works;
it is the supreme path of selfrealization; it is the greatest
liberation and goal; it is the topmost destination; it is the best
devotional service; it is the purest inclination; it gives love of
Godhead and is the essence of remembrance of the Lord; it is the
cause of all causes, the Supreme Absolute Truth; it is the most
worshippable object and acts as the supreme spiritual master.
'A thousand names of Lord Visnu is equal to one name of
Lord Rama, and three names of Lord Rama are equal to one name of
Lord Krsna': thus the holy name's transcendental nature is ever
glorified in the scriptures.
One goes to hell for thinking the the glories
of the name are exaggerated
Only a hardened atheist thinks that the passages of the sruti
and smriti scriptures describing the superexcellent qualities of
the name contain exaggerations. Whoever commits such an abominable
offense rots eternally in hell. Offenders claim that
misrepresentations have been made to increase attraction for
chanting. They have no idea of the purport of the scriptures and
of what is beneficial for humanity, because they take everything
backwards.
Because they have no reserve of previous pious activities
(bhaktisukrti), they can never develop faith in the scriptural
science of devotional service. The chanting of the holy name is z
the best form of devotional service. Without sufficient piety a
person can neither acquire a taste for chanting nor have adequate
faith in its results. Those who are attached to just one section
of the scriptures (i.e. karmakanda) cannot perceive the essential
meaning of the scriptures. There is no appeal to selfishness in
the methodology of the holy name
The exaggerations in the karmakanda section of the Vedas
appeal to ambitious materialists. Concessions to selfishness are
absent from the scriptural presentation of the method of chanting
the holy name in pure devotion. The scriptures frankly declare
that the results of the karmakanda process are merely transient
sensual enjoyments, whereas the results of chanting the holy name
and engaging in Krsna's service are eternal and permanent.
In the chanting of the holy name of the Lord, capriciousness,
cheating and exaggeration are shunned. For instance, when a
devotee inspires someone to chant, he does so without self
interested motives. He engages another in Krsna's service only for
the pleasure of Krsna. Though attractive material results of
chanting the holy name may be mentioned in some scriptures, a pure
devotee pays no heed to them, for he is beyond material desire.
But the officiator of a ritualistic sacrifice displays
explicit selfishness, for as a matter of course he expects
remuneration. Since the scriptures declare that chanting begets
unlimited auspicious results, why do such seekers of fruitive
rewards minimize the glories of the holy name?
The follower of karmakanda is supposed to gradually realize
that pious fruitive works, being material, give only unimportant
fruits. He should then perform his duties free of self interest.
This will purify his heart and help him to see the need for
chanting the holy name. A purified heart strives for self
realization and is naturally repelled by material activities.
Thus the real success of karma kanda, when performed without
material motivation, is attraction for the chanting the holy name
of the Lord. Pious results that a brahmana could not accrue
anywhere in the entire universe are easily obtained by chanting
Krsna's name. The supreme position of the chanting of the holy
name cannot be diminished