Sri Slokamrutam -14

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Chapter 13 – Näma-tattva

The holy name is a transcendental wish-fulfilling gem

(cintämaëi) and it bestows all auspiciousness upon the jévas

O Bhagavän, Your names bestow all auspiciousness upon the jévas

13.1

nämnäm akäri bahudhä nija-sarva-çaktis

taträrpitä niyamitaù smaraëe na kälaù

etädåçé tava kåpä bhagavan mamäpi

durdaivam édåçam ihäjani nänurägaù

Çikñäñöaka 2/ CC Antya 20.16/BR 2.1/JD Ch.24

nämnäm—of the holy names of the Lord; akäri—manifested; bahudhä—various

kinds; nija-sarva-çaktiù—all kinds of personal potencies; tatra—in that; arpitä—

bestowed; niyamitaù—restricted; smaraëe—in remembering; na—not; kälaù—

consideration of time; etädåçé—so much; tava—Your; kåpä—mercy; bhagavan—O

Lord; mama—My; api—although; durdaivam—misfortune; édåçam—such; iha—in

this (the holy name); ajani—was born; na—not; anurägaù—attachment.

O Bhagavän, Your names bestow all auspiciousness upon the jévas. Therefore, for

their benefit, You are eternally manifest as Your innumerable names, such as Räma,

Näräyaëa, Kåñëa, Mukunda, Mädhava, Govinda and Dämodara. You have invested

those names with all the potencies of Their respective forms. Out of Your causeless

mercy, You have not even imposed any restrictions on the remembrance of these

names, as is the case with certain prayers and mantras that must be chanted at

specific times (sandhyä-vandana). In other words, the holy name of Bhagavän can be

chanted and remembered at any time of the day or night. This is the arrangement

You have made. O Prabhu, You have such causeless mercy upon the jévas;

nevertheless, due to my näma-aparädha, I am so unfortunate that no attachment for

Your holy name, which is so easily accessible and which bestows all good fortune, has

awakened within me.

Who is eligible to drink the pure nectar of the holy name

13.2

prabhuù kaù ko jévaù kathaà idam acid-viçvam iti vä

vicäryaitän arthän hari-bhajana-kåc chästra-caturaù

abhedäçäà dharmän sakalam aparädhaà pariharan

harer nämänandaà pibati hari-däso hari-janaiù

Daça-müla-tattva, 10b/JD Ch. 22

prabhuù—the Supreme Lord; kaù—Who?; kaù—who?; jévaù—the living entity;

katham—what?; idam—this; acit—inanimate; viçvam—material universe; iti—thus;

vä—and; vicärya—reflecting; etän—on these; arthän—points; hari—of Lord Hari;

bhajana-kåt—describing the devotional service; çästra—in the scriptures; caturaù—

expert; abheda—of liberation; äçäm—the hope; dharmän—material pious duties;

sakalam—completely; aparädham—offenses; pariharan—abandoning; hareù—of

Lord Hari; näma—of the Holy Names; änandam—the transcendental bliss; pibati—

drinks; hari—of Lord Hari; däsaù—the servant; harijanaiù—with the devotees.

Who is Kåñëa? Who am I, the jéva? What is this temporary material (acit) world,

and the eternal spiritual (cit) world? He who is exclusively devoted to the bhajana of

Çré Hari and has made an intelligent analysis of the Vaiñëava-çästras under the

guidance of çuddha-bhaktas, who has abandoned all offences and attachment to

dharma and adharma, and who can consider and dispose of all questions – that

servant of Çré Hari drinks the sublime nectar of çré-hari-näma in the company of

other hari-janas (devotees).

Kåñëa (nämé) is non-different from His name (näma)

13.3

näma cintä-maëiù kåñëaç

caitanya-rasa-vigrahaù

pürëaù çuddho nitya-mukto

’bhinnatvän näma-näminoù

Padma Puräëa/ CC Mad 17.133/BRSB p.102/JD Ch.23/BR 2.31/Biog. p.242

nämaù—the holy name; cintä-maëiù—wish-fulfilling gem; kåñëaù—Çré Kåñëa

(Himself); caitanya-rasa-vigrahaù—the form of all transcendental mellows;

pürëaù—complete; çuddhaù—pure, without material contamination; nitya—

eternally; muktaù—liberated; abhinna-tvät—due to nondifferenence; näma—of the

holy name; näminoù—and of the person who has the name.

“The holy name is a transcendental wish-fulfilling gem (cintämaëi), for there is no

difference between Kåñëa’s name (näma) and Kåñëa Himself (nämé). In other words

the holy name is the bestower of the supreme goal (parama-puruñärtha). This name is

the very form of transcendental mellows (caitanya-rasa-svarüpa). It is completely pure;

that is, it is unlimited and eternally liberated, devoid of any connection with mäyä.”

The holy name is the only way for the deliverance of souls in the age of Kali

13.4

harer näma harer näma harer nämaiva kevalam

kalau nästy eva nästy eva nästy eva gatir anyathä

Båhan-Näradéya Puräëa 38.126/CC Ädi 17.21/JD Ch. 23/BRSB p. 106

hareù näma—the holy name of the Lord; hareù näma—the holy name of the Lord;

hareù näma—the holy name of the Lord; eva—certainly; kevalam—only; kalau—in

the Age of Kali; na asti—there is none; eva—certainly; na asti—there is none; eva—

certainly; na asti—there is none; eva—certainly; gatiù—destination; anyathä—

otherwise.

“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy

name of the Lord. There is no other way. There is no other way. There is no other way.”

13.5

kali-käle näma-rüpe kåñëa-avatära

näma haite haya sarva-jagat-nistära

CC Ädi 17.22

kali-käle—in this Age of Kali; näma-rüpe—in the form of the holy name; kåñëa—

Lord Kåñëa’s; avatära—incarnation; näma—holy name; haite—from; haya—

becomes; sarva—all; jagat—of the world; nistära—deliverance.

In this Age of Kali, Lord Kåñëa has descended as the incarnation of His holy

names. Through Çré Näma the entire world can be delivered from material bondage.

The human material senses cannot perceive çré harinäma because it is

transcendental

13.6

ataù çré-kåñëa-nämädi

na bhaved grähyam indriyaiù

sevonmukhe hi jihvädau

svayam eva sphuraty adaù

Padma Puräëa/ BRS 1.2.234/CC Mad 17.136/BR 2.32/Biog. p. 242, 330

ataù—therefore; çré-kåñëa-näma-ädi—Lord Kåñëa’s name, form, qualities, pastimes

and so on; na—not; bhavet—can be; grähyam—perceived; indriyaiù—by the blunt

material senses; sevä-unmukhe—to one engaged in His service; hi—certainly; jihväädau—

beginning with the tongue; svayam—personally; eva—certainly; sphurati—

become manifest; adaù—those (Kåñëa’s name, form, qualities and so on).

“The human material senses cannot perceive çré harinäma because it is a

transcendental sound, but it will appear by itself on the purified senses of the sevonmukha

sädhaka, in whose heart the desire to serve Kåñëa has arisen.”

13.7

kåte yad dhyäyato viñëuà / tretäyäà yajato makhaiù

dväpare paricaryäyäà / kalau tad dhari-kértanät

SB 12.3.52/BRSB p.104/JD ch. 23

kåte—in the Satya-yuga; yat—which; dhyäyataù—from meditation; viñëum—on

Lord Viñëu; tretäyäm—in the Tretä-yuga; yajataù—from worshiping; makhaiù—by

performing sacrifices; dväpare—in the age of Dväpara; paricaryäyäm—by

worshiping the lotus feet of Kåñëa; kalau—in the age of Kali; tat—that same result

(can be achieved); hari-kértanät—simply by chanting the Hare Kåñëa mahä-mantra.

Whatever result was obtained in Satya-yuga by meditating on Viñëu, in Tretäyuga

by performing sacrifices, and in Dväpara-yuga by serving the Lord’s lotus feet

can be obtained in Kali-yuga simply by chanting the Hare Kåñëa mahä-mantra.

13.8

yad abhyarcya harià bhaktyä

kåte kratu-çatair api

phalaà präpnoty avikalaà

kalau govinda-kértanät

BR 1.3/Viñëu-rahasya

Whatever fruit can be obtained in Satya-yuga by devoutly performing austerities

and so on for hundreds of years, can be obtained in the age of Kali simply by

chanting the names of Çré Govinda.

13.9

kåñëa-mantra haite habe saàsära-mocana

kåñëa-näma haite päbe kåñëera caraëa

CC Ädi 7.73

Kåñëa-mantra—the chanting of the Hare Kåñëa mahä-mantra; haite—from; habe—

it will be; saàsära—material existence; mocana—deliverance; kåñëa-näma—the

holy name of Lord Kåñëa; haite—from; päbe—one will get; kåñëera—of Lord Kåñëa;

caraëa—lotus feet.

Simply by chanting the holy name of Kåñëa one can obtain freedom from material

existence. Indeed, simply by chanting the Hare Kåñëa mantra one will be able to see

the lotus feet of the Lord.

13.10

näma vinu kali-käle nähi ära dharma

sarva-mantra-sära näma, ei çästra-marma

CC Ädi 7.74

näma—the holy name; vinu—without; kali-käle—in this Age of Kali; nähi—there is

none; ära—or any alternative; dharma—the eternal essence of one’s spiritual nature

and function; sarva—all; mantra—hymns; sära—essence; näma—the holy name;

ei—this is; çästra—revealed scriptures; marma—purport.

In this Age of Kali there is no religious principle other than the chanting of the

holy name, which is the essence of all Vedic hymns. This is the purport of all

scriptures.

Even a dim reflection of hari-näma (nämäbhäsa) gives unlimitedly more

results than all kinds of sat-karma (pious fruitive activities)

13.11

go-koöi-dänaà grahaëe khagasya

prayäga-gaìgodaka kalpa-väsaù

yajïäyutaà meru-suvarëa-dänaà

govinda-kérter na samaà çatäàçaiù

JD Ch. 23/CC Ädi 3.79 pt

One may give cows in charity on the day of a solar eclipse; one may reside in

Prayäga on the banks of the Gaìgä for a kalpa; or one may perform thousands of

yajïas, and give in charity a mountain of gold as high as Mount Sumeru. Still, all

these cannot even be compared with a one-hundredth particle of Çré-Govindakértana.

13.12

viñëor ekaikaà nämäpi sarva-vedädhikaà matam

tädåk-näma sahasreëa räma-näma-samaà småtam

Çata-näma-stotra/JD Ch. 23

Chanting one name of Viñëu gives more benefit than studying all the Vedas, and

one name of Räma is equal to a thousand names (sahasra-näma) of Viñëu.

13.13

sahasra-nämnäà puëyänäà / trir ävåttyä tu yat phalam

ekävåttyä tu kåñëasya / nämaikaà tat prayacchati

Brahmäëòa Puräëa/JD Ch. 23/BRSB p. 101

sahasra-nämnäm—of one thousand names; puëyänäm—holy; triù-ävåttyä—by

thrice chanting; tu—but; yat—which; phalam—result; eka-ävåttyä—by one

repetition; tu—but; kåñëasya—of Lord Kåñëa; näma—holy name; ekam—only one;

tat—that result; prayacchati—gives

The pious results derived from chanting the thousand holy names of Viñëu three

times can be attained by only once uttering the holy name of Kåñëa.

[The purport is that a thousand names of Viñëu equals one name of Räma, and

three thousand names of Viñëu – that is to say, three names of Räma – equals one

name of Kåñëa. Chanting Kåñëa’s name once gives the same result as chanting

Räma’s name three times].

Other kinds of atonement (präyaçcitta) are not necessary for one who chants

the holy name

13.14

nämno ’sya yävaté çaktiù / päpa-nirharaëe hareù

tävat kartuà na çaknoti / pätakaà pätaké janaù

Båhad-viñëu Puräëa/ BR 1.4

Çré Hari’s name possesses such potency to destroy sins that it can counteract more

sins than even the most sinful person is able to commit.

13.15

yena janma-çataiù pürvaà / väsudevaù samarcitaù

tan-mukhe hari-nämäni / sadä tiñöhanti bhärataù

HBV 11.237/BR 1.6

O best of the dynasty of Bharata, the holy name of Çré Hari is eternally present

only in the mouth of one who has perfectly worshipped Väsudeva for hundreds of

births.

Bhakti-rasämåta-sindhu states that even näma-äbhäsa destroys all sins and

liberates one from material existence

13.16

taà nirvyäjaà bhaja guëa-nidhià pävanaà pävanänäà

çraddhä rajyan matir atitaräm uttama-çloka-maulim

prodyann antaù-karaëa-kuhare hanta yan-näma-bhänor

äbhäso ’pi kñapayati mahä-pätaka-dhvänta-räçim

BRS 2.1.103/BR 1.10

tam—Him; nirvyäjam—without duplicity; bhaja—worship; guëa-nidhe—O

reservoir of all good qualities; pävanam—purifier; pävanänäm—of all other

purifiers; çraddhä—with faith; rajyan—being enlivened; matiù—mind; atitaräm—

exceedingly; uttamaù-çloka-maulim—the best of the personalities who are worshiped

by choice poetry or who are transcendental to all material positions; prodyan—

manifesting; antaù-karaëa-kuhare—in the core of the heart; hanta—alas; yatnäma—

whose holy name; bhänoù—of the sun; äbhäsaù—slight appearance; api—

even; kñapayati—eradicates; mahä-pätaka—the resultant actions of greatly sinful

activities; dhvänta—of ignorance; räçim—the mass.

O reservoir of good qualities, just faithfully perform bhajana of Çré Kåñëa without

duplicity. He is the supreme savior among all saviors, and the most exalted of those

worshipped with poetic hymns. When even a slight appearance of His name, which

is like the sun, arises in one’s cave-like heart, it destroys the darkness of great sins

that are present there.

~Çré Çikñäñöaka - The seven excellent results of Çré Kåñëa saìkértana~

The seven excellent results of Çré Kåñëa saìkértana are described in Çré

Çikñäñöaka. The first verse describes the sequence of bhajana:

13.17

ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà

çreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam

änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaà

sarvätma-snapanaà paraà vijayate çré-kåñëa-saìkértanam

Çré Çikñäñöaka 1/BR 1.11

cetaù—of the heart; darpaëa—the mirror; märjanam—cleansing; bhava—of

material existence; mahä-däva-agni—the blazing forest fire; nirväpaëam—

extinguishing; çreyaù—of good fortune; kairava—the white lotus; candrikä—the

moonshine; vitaraëam—spreading; vidyä-vadhü—of Divya-Sarasvaté who awards

divine knowledge; jévanam—the life; änanda—of bliss; ambudhi—the ocean;

vardhanam—increasing; prati-padam—at every step; pürëa-amåta—of the full

nectar; äsvädanam—giving a taste; sarva—for everyone; ätma-snapanam—bathing

of the self; param—transcendental; vijayate—let there be victory; çré-kåñëasaìkértanam—

for the congregational chanting of the holy name of Kåñëa.

Let there be supreme victory for the chanting of the holy name of Çré Kåñëa,

which cleanses the mirror of the heart and completely extinguishes the blazing forest

fire of material existence. Çré-kåñëa-saìkértana diffuses the moon rays of bhäva,

which cause the white lotus of good fortune for the jévas to bloom. The holy name is

the life and soul of Divya Sarasvaté who bestows divine knowledge in the devotees’

hearts. It continuously expands the ocean of transcendental bliss, enabling one to

taste complete nectar at every step, and thoroughly cleanses and cools everything,

both internally and externally, including one’s body, heart, self (ätmä) and nature.

[Editorial note: By performing hari-kértana (chanting the holy name of Çré Kåñëa),

one obtains seven kinds of transcendental perfections. These seven excellent results

are explained in Çré Çikñäñöaka by Çréla Bhaktivinoda Öhäkura.]

1. ceto-darpaëa-märjanaà – The holy name cleanses the mirror of the heart

(anartha-nivåtti):

13.18

süditäçrita-janärti-räçaye ramya-cid-ghana-sukha-svarüpiëe

näma gokula-mahotsaväya te kåñëa pürëa-vapuñe namo namaù

Nämäñöaka 7/BR 1.12/Çré Çikñäñöaka p. 23

südita—destroyed; äçrita—sheltered; jana—of the people; ärti—sufferings; räçaye—

abundance; ramya—charming; cid—spirit; ghana—intense; sukha—happiness;

svarüpiëe—own form; näma —name; gokula—in Gokula; mahotsaväya —for a great

festival; te—of You; kåñëa —of Lord Kåñëa; pürëa—the perfect and full; vapuñe —

transcendental form; na-maù na-maù—not I, not I!.

O destroyer of the numerous sufferings of those who have taken shelter of You! O

embodiment of delightful transcendental bliss! O great festival for the residents of

Gokula (the gopés, gopas, cows, calves and all other life forms of Vraja)! O allpervading

one! O Kåñëa-näma, time and again I offer respects to You, who are

replete with these qualities. [This seventh verse of Çré Rüpa Gosvämés Nämäñöaka

describes the holy name as the embodiment of concentrated transcendental bliss

and knowledge].

2. bhava-mahä-dävägni-nirväpaëaà – Näma-saìkértana extinguishes the

blazing forest fire of material existence (niñöhä):

13.19

nätaù paraà karma-nibandha-kåntanaà

mumukñatäà tértha-padänukértanät

na yat punaù karmasu sajjate mano

rajas-tamobhyäà kalilaà tato ’nyathä

SB 6.2.46/BR 1.16/JD Ch.6/Çré Çikñäñöaka p. 24

na—not; ataù—therefore; param—better means; karma-nibandha—the obligation

to suffer or undergo tribulations as a result of fruitive activities; kåntanam—that

which can completely cut off; mumukñatäm—of persons desiring to get out of the

clutches of material bondage; tértha-pada—about the Lord at whose feet create all

the holy places; anukértanät—than constantly chanting under the direction of the

bona fide spiritual master; na—not; yat—because; punaù—again; karmasu—in

fruitive activities; sajjate—becomes attached; manaù—the mind; rajaùtamobhyäm—

by the modes of passion and ignorance; kalilam—contaminated;

tataù—thereafter; anyathä—by any other means.

For those who desire liberation from the bondage of this material existence, there

is no other means than chanting the name of Bhagavän, who sanctifies even the holy

places by the touch of His lotus feet. This näma-saìkértana is able to destroy the root

cause of all sinful activities, because when the mind has taken shelter of Bhagavän

it will never again be caught by fruitive activities. By taking shelter of any atonement

other than the name of Bhagavän, the heart will remain affected by the modes of

passion and ignorance, and sins will not be destroyed at the root.

3. çreyaù-kairava-candrikä-vitaraëaà – Harinäma diffuses the moonrays of

bhäva-bhakti for the supreme benefit of all living beings (ruci):

13.20

madhura-madharam etan maìgaläà maìgalänäà

sakala-nigama-vallé sat-phalaà cit-svarüpam

sakåd api parigétaà çraddhayä helayä vä

bhågu-vara! nara-mätraà tärayet kåñëanäma

Skanòa Puräëa/HBV 11.234/ Çré Çikñäñöaka p. 24/ JD Ch. 25/BR 1.18

madhura—of all sweet things; madhuram—the most sweet; etat—this; mangalam—

the most aupicious; mangalänäm—of all auspicious things; sakala—all; nigama—of

the Vedas; vallé—the creepers; sat—the transcendental; phalam—fruit; cit—with a

spiritual; svarüpam—form; sakåt—once; api—even; parigétam—spoken;

çraddhayä—with faith; helayä—with mockery; vä—or; bhågu—of the Bhrgu

dynasty; vara—O most exalted descendent; nara—a human being; mätram—even;

tarayet—delivers; krsna—of Çré Kåñëa; näma—the name.

Kåñëa-näma is the sweetest of the sweet and the most auspicious of all that is

auspicious. It is the flourishing creeper and eternal, fully-ripened fruit of the all the

Vedas, and the embodiment of knowledge, cit-çakti. O best of the Bhågu dynasty! If

someone chants the holy name only once without offence, be it with faith or

indifference (helä), he is immediately delivered from this ocean of birth and death!

13.21

sakåd uccäritaà yena harir ity akñara-dvayam

baddhaù parikaras tena mokñäya gamanaà prati

Padma Puräëa/BR 1.17 pt

A person who even once chants the two syllables ha and ri easily attains liberation.

4. vidyä-vadhü-jévanam – It is the life of all transcendental knowledge (äsakti):

13.22

yad icchasi paraà jïänaà / jïänäd yat paramaà padam

tad ädareëa räjendra / kuru govinda-kértanam

Gäruòa Puräëa/BR 1.19/Çré Çikñäñöaka p. 25

O best of kings, if you desire to obtain the topmost knowledge and the supreme

goal of that knowledge, prema-bhakti, then chant the holy name of Çré Govinda with

great respect and devotion.

It is further stated in the Çrémad-Bhägavatam:

13.23

dhätar yad asmin bhava éça jéväs

täpa-trayeëäbhihatä na çarma

ätman labhante bhagavaàs taväìghricchäyäà

sa-vidyäm ata äçrayema

SB 3.5.40/Çré Çikñäñöaka p. 25

dhätaù—O father; yat—because; asmin—in this; bhave—material world; éça—O

Lord; jéväù—the living entities; täpa—miseries; trayeëa—by the three; abhihatäù—

always embarrassed; na—never; çarma—in happiness; ätman—self; labhante—do

gain; bhagavan—O Personality of Godhead; tava—Your; aìghri-chäyäm—shade of

Your feet; sa-vidyäm—full of knowledge; ataù—obtain; äçrayema—shelter.

“O Father, O Lord, O Personality of Godhead, the living entities in the material

world can never have any happiness because they are always overwhelmed by the

three-fold miseries. Therefore they take shelter of the shade of Your lotus feet, which

are full of knowledge, and we also thus take shelter of them.”

5. änandämbudhi-vardhanaà – The chanting of the holy name expands the

ocean of transcendental bliss (bhäva – external symptoms):

13.24

ekäntino yasya na kaïcanärthaà

väïchanti ye vai bhagavat-prapannäù

aty-adbhutaà tac-caritaà sumaìgalaà

gäyanta änanda-samudra-magnäù

SB 8.3.20/BR 1.22/Çré Çikñäñöaka p.26

ekäntinaù—unalloyed devotees (who have no desire other than Kåñëa

consciousness); yasya—the Lord, of whom; na—not; kaïcana—some; artham—

benediction; väïchanti—desire; ye—those devotees who; vai—indeed; bhagavatprapannäù—

fully surrendered unto the lotus feet of the Lord; ati-adbhutam—which

are wonderful; tat-caritam—the activities of the Lord; su-maìgalam—and very

auspicious (to hear); gäyantaù—by chanting and hearing; änanda—of

transcendental bliss; samudra—in the ocean; magnäù—who are immersed

The devotees who are exclusively surrendered unto Bhagavän, and who have no

other desire than to attain Him, become immersed in an ocean of bliss by performing

saìkértana of His wonderful and supremely auspicious pastimes.

6. prati-padaà pürëämåtäsvädanaà – It enables one to taste complete nectar

at every step (bhäva – internal symptoms of perfection – Vipralambha):

13.25

tebhyo namo ’stu bhava-väridhi-jérëa-paìkasammagna-

mokñaëa-vicakñaëa-pädukebhyaù

kåñëeti varëa-yugalaà çravaëena yeñäm

änandathur bhavati nartita-roma-våndaù

Padma Puräëa/Padyävalé 54/BR 1.23

tebhyaù—to them; namaù—obeisances; astu—let there be; bhava—of repeated birth

and death; väridhi—of the ocean; jérëa—in the festering; paìka—mud;

sammagna—stuck; mokñaëa—releasing; vicakñaëa—expert; pädukebhyaù—with

their sandals; kåñëa—Kåñëa; iti—thus; varëa—of syllables; yugala—the pair;

çravaëena—by hearing; yeñäm—of whom; änandathuù—in bliss; bhavati—become;

nartita—dancing; roma-våndaù—hairs standing up.

The devotees whose bodily hairs stand on end and whose hearts tremble with bliss

upon hearing the two syllables kåñ and ëa, deliver the living entities sunk in the mud

of material existence. Clear-sighted, intelligent persons who desire eternal

auspiciousness surrender to the lotus feet of these rasika-bhaktas.

7. sarvätma-snapanaà – Premänanda is completely pure; it thoroughly

cleanses and cools the entire self (prema):

13.26

saìkértyamäno bhagavän anantaù

çrutänubhävo vyasanaà hi puàsäm

praviçya cittaà vidhunoty açeñaà

yathä tamo ’rko ’bhram iväti-vätaù

SB 12.12.48/BR 1.24/Çré Çikñäñöaka p. 27

saìkértyamänaù—being properly chanted about; bhagavän—the Supreme

Personality of Godhead; anantaù—the unlimited; çruta—being heard about;

anubhävaù—His potency; vyasanam—the misery; hi—indeed; puàsäm—of persons;

praviçya—enter; cittam—the heart; vidhunoti—cleans away; açeñam—entirely;

yathä—just as; tamaù—darkness; arkaù—the sun; abhram—clouds; iva—as; ativätaù—

a strong wind.

Bhagavän Çré Hari Himself enters the heart of a devotee who describes His name,

form, qualities, pastimes and so on, or hears His glories; and He destroys all the

darkness of the sins present there. Upon entering the heart of the jéva, Bhagavän

destroys his offences, impediments, duplicity and material desires, just as the sun

drives away darkness or a powerful wind scatters the clouds. This cleanses the mirrorlike

hearts of those who take shelter of Kåñëa’s name, and very quickly they attain

their pure transcendental forms.

The holy name is Kåñëa Himself and the sweet embodiment of

transcendental mellows (caitanya-rasa-vigraha). Çré Nämäñöaka states:

13.27

närada-véëojjévana!

sudhormi-niryäsa-mädhuré-püra!

tvaà kåñëa-näma! kämaà

sphura me rasane rasena sadä

Stava-mälä 21.8 (Nämäñöaka 8)/SS p. 28/BR 1.25

närada—of Närada; véëä—of the lute; ujjévana—the vibrant life; sudhä—of nectar;

ürmi—waves; niryäsa—essence; mädhuré—sweetness; püra—flood; tvam—You;

kåñëa—of Kåñëa; näma—O näme; kämaà—if You wish; sphura—please appear;

me—of me; rasane—of the tongue; rasena—with nectar; sadä—always.

O life of Närada’s véëä! O crest of the waves upon the transcendental ocean of

nectar! O condensed form of all sweetness! O Kåñëa-näma! By Your own sweet will,

may You always appear on my tongue along with all transcendental rasa.

The second verse of Nämäñöaka states:

13.28

jaya nämadheya! muni-vånda-geya!

jana-raïjanäya paramäkñaräkåte!

tvam anädaräd api manäg udéritaà

nikhilogra-täpa-paöaléà vilumpasi

Stavamala 21.2/SS p. 28/BR 1.26

jaya—all glories; nämadheya—O holy name; muni—of sages; vånda—by the

multitudes; geya—chanted; jana—of the people; raïjanäya—for the happiness;

param—supreme; akñara—of syllables; äkåte—the form; tvam—You; anädaräd —

without respect; api —even; manäg—once; udéritaà—spoken; nikhila—all; ugra—

terrible; täpa—suffferings; paöalém—abundance; vilumpasi—you take away.

O Harinäma, the great sages constantly chant Your glories. To delight the

devotees You have appeared in the form of transcendental syllables. All victory unto

You! May Your excellence forever be splendidly manifest, and may You display it to

all. Prabhu, Your excellence is such that even if Your name is chanted only once and

without respect – that is, to indicate some-thing else, jokingly and so forth – it

completely destroys the most fearsome of sins, and even sinful thoughts. Thus, make

me surrender to You without fail, and by my remembrance of Your power, purify me

because I proclaim Your glories.

~Thus ends the section Çré Çikñäñöaka~

The Vedas describe the truth of the holy name (näma-tattva)

13.29

oà ity etad brahmaëo nediñöaà

näma yasmäd uccäryamäna

eva saàsära-bhayät tärayati

tasmäd ucyate tära iti

Åg Veda 1.156.3/BR 1.27

I meditate on Oà the name of Param Brahma Bhagavän who is very close to all

jévas, dwelling within their heart of hearts. One who utters that name is liberated

from the fear of the material world. Therefore Oà is famous by the name tärakabrahma

(that which bestows liberation, whereas the Hare Kåñëa mahä-mantra is

called päraka – the giver of prema).

Çré Caitanya-bhägavata states:

13.30

hare kåñëa hare kåñëa, kåñëa kåñëa hare hare

hare räma hare räma, räma räma hare hare

prabhu kahe kahiläma ei mahä-mantra

ihä japa giyä sabe kariyä nirbandha

ihä haite sarva-siddhi haibe sabära

sarva-kñaëa bala ithe vidhi nähi ära

CB Madhya-khaëòa 23.76–78/BR 1.30/SS p. 29

Çré Caitanya Mahäprabhu said, “I have spoken this mahä-mantra, now all of you

return home and perform japa and kértana of the holy name with great love and

faith, keeping track of the number of rounds you chant. By this practice, all types of

perfection will arise. Always chant the holy name, for there are no rules and

regulations regarding its performance. At every moment, utter this mahä-mantra.”

Lord Brahmä instructed Närada Muni

13.31

hare kåñëa hare kåñëa, kåñëa kåñëa hare hare

hare räma hare räma, räma räma hare hare

iti ñoòaçakaà nämnäà kali-kalmaña näçanaà

nätaù parataropayaù sarva-vedeñu dåçyate

Kali-Santaraëa Upaniñad 5.6

iti—this; ñoòaçakam—sixteen; nämnäm—of the holy names; kali—age of Kali;

kalmaña—sins (dirt); näçanam—destroying (counteracting); na—not; ataù—then;

paratara—better; upayaù—method; sarva—all; vedeñu—in the Vedas; dåçyate—it is

found.

The sixteen words of the Hare Kåñëa mantra are especially meant for

counteracting the sins of the age of Kali. To save oneself from the contamination of

this age there is no alternative but to chant the Hare Kåñëa mantra. After searching

through the entire Vedic literatures one cannot find a sädhana for this age as sublime

as the chanting of Hare Kåñëa.

13.32

hare kåñëa hare kåñëa kåñëa kåñëa hare hare

hare räma hare räma räma räma hare hare

ei çloka näma bali’ laya mahä-mantra

çola-näma batriça-akñara ei tantra

CB Ädi 14.145-6/GKH (P)

This verse is called the mahä-mantra. It contains sixteen holy names of the Lord

composed of thirty-two syllables.

13.33

sädhite sädhite yabe premäìkura habe

sädhya-sädhana-tattva jänibä se tabe

CB Ädi 24.147/KGH (P)

“If you continually chant this mahä-mantra, the seed of love of God will sprout in

your heart. Then you will understand the goal of life and the process for achieving

it.”

The method of perfecting the chanting of Çré Näma

13.34

manaù saàharaëaà çaucaà / maunaà manträrtha-cintanam

avyagratvam anirvedo / japa-sampatti-hetavaù

HBV/BR 1.33

While chanting, one should be one-pointed and give up talking about mundane

topics. With a pure heart, one should think about the meaning of the holy name, and

be steadfast and patient in his chanting and remembrance of the holy name.

Çréla Gurudeva’s Bhajana-rahasya-våtti: The method for one to perfect the

chanting of his mantras, both harinäma and gäyatré, is described in this text. [See

Çréla Gurudeva’s commentary, Çré Bhajana-rahasya 1.33 for an explanation of

nämärtha-cintana].

Çré Gopäla-Guru explains the meaning of the holy name as follows:

13.35

vijïäpya bhagavat-tattvaà / cid-ghanänanda-vigraham

haraty avidyäà tat käryam / ato harir iti småtaù

BR 1.34

The Supreme Person Çré Bhagavän has descended in the form of the holy name,

which is the embodiment of condensed knowledge and bliss. While remembering the

name of Bhagavän, one should remember that näma and nämé are non-different. In

the first stage of a sädhaka’s progress, the holy name removes ignorance. Therefore

He is Hari, “He who removes”. The rasika-äcäryas, however, taste harinäma by

thinking that, in the kuïjas Våñabhänu-nandiné Çré Rädhä is stealing away the mind

of Çré Hari by Her service. He who chants Hare Kåñëa with this meditation attains

prema-bhakti.

[Editorial note: Please refer to Bhajana-rahasya 1.34 for the full çloka and Çréla

Gurudeva’s commentary, for a rasika explanation of the Hare Kåñëa mahä mantra]

The Bhägavata-näma-kaumudé states:

13.36

naktaà divä ca gatabhir jita-nidra eko

nirviëëa ékñita-patho mita-bhuk praçäntaù

yady acyute bhagavati sva-mano na sajjen

nämäni tad-rati-karäëi paöhed vilajjaù

BR 1.36

If your mind is not absorbed in the name of Çré Bhagavän Acyuta, then day and

night without shyness chant those principal names that are endowed with rati (such

as Rädhä-ramaëa, Vraja-vallabha and Gopéjana-vallabha). Minimize sleep, eat

moderately, and proceed on the path of spiritual truth with a peaceful mind and a

disregard for worldly things.

A prayer for attaining attachment to the holy name

13.37

agha-damana-yaçodä-nandanau nanda-süno

kamala-nayana-gopé-candra-våndävanendräù

praëata-karuëa-kåñëäv ity aneka-svarüpe

tvayi mama ratir uccair vardhatäà nämadheya

Nämäñöaka 5/BR 2.2

agha-damana—crusher of Agha; yaçodänandanau—son of Yaçodä; nandasüno—son

of Nanda Mahäräja; kamala-nayana—lotus-eyed; gopécandra—moon of the gopés;

våndävanendräù—moon of Våndävana; praëata-karuëa—merciful to the

worshipper; kåñëäö—Kåñëa; iti—thus; aneka—many; svarüpe—forms; tvayi—in You;

mama—of me; ratiù—love; uccaiù—greatly; vardhatäm—may increase;

nämadheya—the holy names.

“O Näma Bhagavän, possessor of inconceivable glories, may my affection for You

continue to increase, day and night. O Aghadamana! O Yaçodä-nandana! O Nandasünu!

O Kamala-nayana! O Gopécandra! O Våndävanendra! O Praëata-karuëa! O

Kåñëa! You have innumerable forms; may my attachment to them always increase.”

Determination to continue chanting in the face of all obstacles

13.38

khaëòa-khaëòa hai deha jäya yadi präëa

tabu ämi vadane nä chäòi harinäma

CB Ädi 16.94/Upa 3, pt

“Regardless if my body is cut to pieces and the life-air exits my body, I will never

abandon the chanting of harinäma.” (Çréla Haridäsa Öhäkura)

Kåñëa has invested all potencies in His name

13.39

däna-vrata-tapas-tértha-yäträdénaç ca yäù sthitäù

çaktayo deva-mahatäà sarva-päpa-haräù çubhäù

räjasüyäçvamedhänäà jïänasyädhyätma-vastunaù

äkåñya hariëä sarväù sthäpitäù sveñu nämasu

Skanda Puräëa/BR 2.3

“Whatever potency to nullify sins or bestow auspiciousness found in charity, vows,

austerities, pilgrimage, the räjasüya and açvamedha yajïas, knowledge of

transcendental objects, and so forth, has been invested by Çré Kåñëa in His holy

names (that is, the primary names).”

In the performance of näma-bhajana, there is no consideration of cleanliness

or uncleanliness, nor of proper or improper time

13.40

na deça-käla-niyamo / na çaucäçauca-nirëayaù

paraà saìkértanäd eva / räma rämeti mucyate

Vaiçvänara-saàhitä/BR 2.4

In chanting the holy name, there is no rule concerning place and time, nor is there

one regarding cleanliness or uncleanliness. By repeating the name “Räma”, or in

other words by performing saìkértana of the mahä-mantra, the topmost liberation –

namely prema-bhakti – is obtained.

A pure devotee aspires for millions of tongues and ears

13.41

tuëòe täëòaviné ratià vitanute tuëòävalé-labdhaye

karëa-kroòa-kaòambiné ghaöayate karëärbudebhyaù spåhäm

cetaù-präìgaëa-saìginé vijayate sarvendriyäëäà kåtià

no jäne janitä kiyadbhir amåtaiù kåñëeti varëa-dvayé

Vidagdha-mädhava 1.15/CC Antya 1.99

tuëòe—in the mouth; täëòaviné—dancing; ratim—the inspiration; vitanute—

expands; tuëòa-ävalé-labdhaye—to achieve many mouths; karëa—of the ear;

kroòa—in the hole; kaòambiné—sprouting; ghaöayate—causes to appear; karëaarbudebhyaù

spåhäm—the desire for millions of ears; cetaù-präìgaëa—in the

courtyard of the heart; saìginé—being a companion; vijayate—conquers; sarvaindriyäëäm—

of all the senses; kåtim—the activity; na u—not; jäne—I know;

janitä—produced; kiyadbhiù—of what measure; amåtaiù—by nectar; kåñëa—the

name of Kåñëa; iti—thus; varëa-dvayé—the two syllables.

[Çréla Rüpa Gosvämé prays:] ”I do not know how much nectar the two syllables

‘Kåñ-ëa’ have produced. When the holy name of Kåñëa is chanted, it appears to

dance within the mouth. We then desire many, many mouths. When that name

enters the holes of the ears, we desire many millions of ears. And when the holy

name dances in the courtyard of the heart, it conquers the activities of the mind, and

therefore all the senses become inert.”

The prema flower of çré-näma

13.42

pürëa-vikaçita haïä, braje more jäya laïä

dekhäya more svarüpa-viläsa

more siddha-deha diyä, kåñëa-päse räkhe giyä

e dehera kare sarba-näça

Prema-vivarta ch. 7/JD ch. 25

Now blossoming fully, the prema flower of çré-näma takes me to Vraja, and reveals

to me the pastimes of His own love dalliance. Näma gives me my own siddha-deha,

keeps me by the side of Kåñëa, and then He completely destroys everything related

to this mortal frame of mine.

The mahä mantra is the medicine to destroy the disease of mäyä

13.43

enechi auñadhi mäyä näçibära lägi’

harinäma-mahä-mantra lao tumi mägi’

Jéva Jägo 4, Çréla Bhaktivinoda Öhäkura [Çré Gauòéya Géti-guccha (2003 ed.) p. 105]

Çré Gauracandra is calling, “I have brought you the hari-näma mahä-mantra – the

medicine to destroy the disease of mäyä. Take these holy names, I beg of you!”

This supremely attractive mantra draws Çré Kåñëa towards the sädhaka

13.44

näma-saìkértanaà proktaà / kåñëasya prema-sampadi

baliñöhaà sädhanaà çreñöhaà / paramäkarña-mantravat

tad eva manyate bhakteù / phalaà tad-rasikair janaiù

bhagavat-prema-sampattau / sadaivävyabhicärataù

Båhad-bhägavatämåtam 2.3.164–5/BR 1.16

“It is said that to obtain the wealth of prema for Çré Kåñëa, näma-saìkértana is the

best and most powerful sädhana. This supremely attractive mantra draws Çré Kåñëa

towards the sädhaka. Therefore rasika devotees of Bhagavän conclude that

saìkértana is the result of bhakti. It is unfailing in bestowing the wealth of bhägavatprema.”

O mind! with pure devotion perform the kértana of the holy name

13.45

paraà çrimat-padambhojaà sadä sangaty-apekñaya

näma-sankirtana-prayaà viruddhä bhaktim äcara

Båhad-Bhagavatämåta 2.3.144

O mind! If you would take the example of a bee and take shelter in the lotus of

the Lord’s lotus feet, then with pure devotion you should perform the kértana of the

holy name of the Lord.

Everything, (sädhya and sädhana) is included in hari-näma-saìkértana

13.46

sädhya-sädhana-tattva ye kichu sakala

hari-näma-saìkértane milibe sakala

CB Ädi 14.143

“By congregationally chanting the holy names you achieve everything, including

the goal of life and the process for attaining it.”

BSSP: Love of Kåñëa is the sädhya, and congregational chanting the names of Kåñëa is

the sädhana. Any questions that may arise in this regard can be resolved only by chanting

the names of Kåñëa. The uselessness of the insignificant desires of the sense enjoyers,

fruitive workers, and mental speculators is easily realised by persons who are under the

shelter of the holy names through the process of saìkértana.

näma-gäne-sadä ruci

13.47

To constantly chant the name of Hari with the faith that çré-näma-bhajana is the

topmost form of bhajana, is called näma-gäne sadä ruciù, taste in chanting the holy

name.

Çréla Gurudeva’s commentary: To have a taste for the holy name is the key to

obtaining the ultimate auspiciousness. Kåñëa-näma is both the practice and the goal.

The topmost name, as taught by Çré Gaurasundara, is the Hare Kåñëa mahä-mantra.

Nowadays, non-devotees write lyrics that are imaginary and full of rasa-äbhäsa,

overlapping of transcendental mellows. Many people understand these lyrics to be

näma-mantras, but such mantras [i.e. Nitai-Gaura Rädhe-Çyäm; Rädhe Rädhe Çyäm

milade, etc.] are not mentioned in the scriptures and it is improper to chant them.

Çréman Mahäprabhu [Çré Caitanya-bhägavata, Madhya-khaëòa 13.10] has given the

order: “ihä vai ära nä bolibä boläibä – ask them to chant only Hare Kåñëa, nothing else.”

What is the topmost worshipable object?

13.48

‘upäsyera madhye kon upäsya pradhäna?’

‘çreñöha upäsya—yugala ‘rädhä-kåñëa’ näma’

CC Mad 8.256

upäsyera—objects of worship; madhye—among; kon—which; upäsya—worshipable

object; pradhäna—the chief; çreñöha—the chief; upäsya—worshipable object;

yugala—the couple; rädhä-kåñëa näma—the holy name of Rädhä-Kåñëa, or Hare

Kåñëa.

Çré Caitanya Mahäprabhu asked, “Among all worshipable objects, which is the

chief?” Rämänanda Räya replied, “The highest worshipable object is the holy name

of Rädhä and Kåñëa, the Hare Kåñëa mantra.”

Çré Kåñëa tells the Moon-god

13.49

mama näma-çatenaiva / rädhä-näma sad-uttamam

yaù smaret tu sadä rädhäm / na jäne tasya kià phalam

Krama-dépikä

“The name of Çré Rädhä is superior to hundreds of My names. Even I cannot

calculate the result achieved by constantly remembering Her name.”

Çréla Gurudeva’s commentary: “Relish of the very rasa of Bhagavän, who is Himself

an embodiment of concentrated rasa, is definitely contained within His name.

Although there is such taste in His name, that same nämé, Çré Çyämasundara,

becomes overwhelmed when He tastes the name of Çré Rädhä. It is the nature of

prema that the lover will have affection for the name of the beloved” (BR p. 218)

The holy name given to Gopa Kumära by Jayanta

13.50

çré-kåñëa gopäla hare mukunda

govinda he nanda-kiçora kåñëa

hä çré-yaçodä-tanaya praséda

çré-ballavé-jévana rädhikeça

Çré Båhad-bhägavatämåtam 2. 4.7/SGG p. 197

çré-kåñëa—Çré Kåñëa; gopäla—Gopäla; hare—Hari; mukunda—Mukunda;

govinda—Govinda; he—O!; nanda—of Nanda; kiçora—son; kåñëa—Kåñëa; hä—

O!; çré-yaçodä—of Yaçodä; tanaya—son; praséda—be kind; çré-ballavé—of the gopés;

jévana—life; rädhikä—of Rädhikä; éça—Lord [or rädhikeça—He who is controlled

by Çrémati Rädhikä].

“O Çré Kåñëa! Gopäla! Hari! Mukunda! Govinda! O son of Nanda! Kåñëa! O son

of Yaçodä! Life of the gopés! Lord of Rädhikä! May you be pleased with me!”

The method of performing näma-sädhana is to chant the holy name while

feeling more humble than a blade of grass

13.51

tåëäd api sunécena

taror api sahiñëunä

amäninä mänadena

kértanéyaù sadä hariù

ürdhva-bähu kari’ kahoì, çuna sarva-loka

näma-sütre gäìthi’ para kaëöhe ei çloka

prabhu-äjïäya kara ei çloka äcaraëa

avaçya päibe tabe çré-kåñëa-caraëa

CC Ädi 17.31-3/BR 8.4 pt

tåëät api—than downtrodden grass; su-nécena—being lower; taroù—than a tree;

iva—like; sahiñëunä—with tolerance; amäninä—without being puffed up by false

pride; mäna-dena—giving respect to all; kértanéyaù—to be chanted; sadä—always;

hariù—the holy name of the Lord.

ürdhva-bähu—raising my hands; kari’—doing so; kahoì—I declare; çuna—please

hear; sarva-loka—all persons; näma—of the holy name; sütre—on the thread;

gäìthi—stringing; para—get it; kaëöhe—on the neck; ei—this; çloka—verse.

prabhu—of the Lord; äjïäya—on the order; kara—do; ei çloka—of this verse;

äcaraëa—practice; avaçya—certainly; päibe—he will get; tabe—afterwards; çrékåñëa-

caraëa—the lotus feet of Lord Kåñëa.

Considering oneself to be even lower and more worthless than insignificant grass

that has been trampled beneath everyone’s feet, being more tolerant than a tree,

being pride-less and offering respect to everyone according to their respective

positions, one should continually chant the holy name of Çré Hari.

Raising My hands, I declare, “Everyone please hear Me! For continuous

remembrance, string this çloka on the thread of the holy name and wear it around

your neck.’” One must strictly follow the principles given by Çré Caitanya

Mahäprabhu in this verse. If one simply follows in the footsteps of Çréman

Mahäprabhu and the Gosvämés, he will certainly achieve the ultimate goal of life,

the lotus feet of Çré Kåñëa.

Those who don’t engage in hearing and chanting are the most unfortunate:

13.52

daivena te hata-dhiyo bhavataù prasaìgät

sarväçubhopaçamanäd vimukhendriyä ye

kurvanti käma-sukha-leça-laväya dénä

lobhäbhibhüta-manaso ’kuçaläni çaçvat

SB 3.9.7/BR 2.5

daivena—by fate of misfortune; te—they; hata-dhiyaù—bereft of memory;

bhavataù—of You; prasaìgät—from the topics; sarva—all; açubha—

inauspiciousness; upaçamanät—curbing down; vimukha—turned against; indriyäù—

senses; ye—those; kurvanti—act; käma—sense gratification; sukha—happiness;

leça—brief; laväya—for a moment only; dénäù—poor fellows; lobha-abhibhüta—

overwhelmed by greed; manasaù—of one whose mind; akuçaläni—inauspicious

activities; çaçvat—always.

Those persons who refrain from the hearing and chanting of Your glories, which

destroys all misfortune, and instead always engage in inauspicious activities, being

obsessed with a desire for a particle of material sense enjoyment, are certainly

wretched, for fate has stolen away their intelligence.

Those who are materially engrossed cannot appreciate the holy name

13.53

tac ca deha-draviëa-janatä-lobha-päñaëòa-madhye

nikñiptaà syän na phala-janakaà çighram evätra vipra

Padma Puräëa (Svarga-khaëòa 48.56)

“O brähmaëa, if the Lord’s holy name is cast among the atheists who are lustful

towards the body, material possessions and family members, it will not quickly

produce the fruit of love for Him.”

One must first give up the false identification with this material body

13.54

idaà çaréraà pariëäma-peçalaà

pataty avaçyaà çata-sandhi-jarjaram

kim auñadhaà påcchasi müòha durmate

nirämayaà kåñëa-rasäyanaà piba

Mukunda-mälä 37/BR 3.3

idam—this; çaréram—body; pariëäma—as subject to transformation; peçalam—

attractive; patati—falls down; avaçyam—inevitably; çata—hundreds; sandhi—

joints; jarjaram—having become decrepit; kim—why; auñadham—for medication;

påcchasi—you are asking; müòha—deluded; durmate—O fool; nirämayam—

prophylactic; kåñëa—of Kåñëa; rasa-ayanam—the elixir; piba—just drink.

This frail body, which is made of five elements and connected by hundreds of

joints, is certain to decline and succumb to death. Consequently, the body will be

burnt to ashes or will become food for worms and transformed into excrement. O

foolish and wicked mind, you have decorated such a disgusting body with a senseless

attachment. The elixir of çré-kåñëa-näma is the only powerful medicine to cure this

disease of material existence. You should constantly drink it by incessantly chanting

Kåñëa’s holy name.

~Offences to Çré Näma~

13.55

çrutväpi näma-mähätmye / yaù préti-rahito naraù

ahaà-mamädi-paramo / nämni so ’py aparädha-kåt

Padma Puräëa/Upadeçämåta 1, pt

çrute—who have heard; api—even; näma—the holy name; mähätmye—theglories;

yaù—are; préti—love; rahitaù—devoid; naraù—a person; aham—false ego;

mamädi—mine etc; paramaù—supreme; nämni—the holy name of the Lord; saù—

he; api—even; aparädha—offense; kåt—doing.

Those who, in spite of hearing the astonishing glories of the holy name, maintain

the conception that ‘I am this material body’ (dehätma-buddhi) and that worldly

objects are ‘mine’ [ahaà mameti] and who display no persistence in or love for the

utterance of the holy name – the Hare Kåñëa mahä-mantra – are also offenders to

the holy name.

13.56

bahu janma kare yadi çravaëa, kértana

tabu ta’ nä päya kåñëa-pade prema-dhana

CC 8.24.16/Biog. p. 20

bahu—many; janma—births; kare—does; yadi—if; çravaëa—hearing; kértana—

chanting; tabu—still; ta’—in spite of; nä—does not; päya—get; kåñëa-pade—unto

the lotus feet of Kåñëa; prema-dhana—love of Godhead.

“If one is infested with the ten offenses in the chanting of the Hare Kåñëa mahämantra,

despite his endeavor to chant the holy name for many births, he will not get

the love of Godhead that is the ultimate goal of this chanting.”

The ten offenses to the Holy Name

Padma Puräëa, Brahma Khaëòa 25.15–18

13.57

1. satäà nindä nämnaù paramam aparädhaà vitanute

yataù khyätià yätaà katham u sahate tad-vigarhäm

satäm—devotees of the Lord; nindä—blaspheme; nämnaù—the holy name;

paramam—the greatest; aparädham—offense; vitanute—is; yataù khyätià yätam—

who are engaged in preaching the glories of the Lord; katham u sahate—will never

tolerate; tad-vigarhäm—such blasphemous activities.

To blaspheme devotees who have dedicated their lives to chanting the holy name

of the Lord. The holy name, who is identical with Kåñëa, will never tolerate such

blasphemous activities.

2. çivasya çré-viñëor ya iha guëa-nämädi-sakalaà

dhiyä bhinnaà paçyet sa khalu hari-nämähita-karaù

çivasya—the name of Lord Çiva; çré-viñëoù—Lord Viñëu; yaù—who; iha—in this

material world; guëa—qualities; näma—name; ädi-sakalam—everything; dhiyä—

with the conception; bhinnam—difference; paçyet—may see; saù—he; khalu—

indeed; hari-nämä—the holy name of the Lord; ahita-karaù—offender.

To consider the names of Lord Çiva or Lord Brahmä to be on an equal level with

the holy name of Lord Viñëu.

3. guror avajïä - guroù—the spiritual master; avajïä—a material conception of;

To disobey the orders of the spiritual master or to consider him an ordinary person.

4. çruti-çästra-nindanam - çruti-çästra-nindanam—to blaspheme Vedic literature.

To blaspheme the Vedic literatures or literatures in pursuance of the Vedic version.

5. artha-vädaù - artha-vädaù—to give some interpretation

To give some interpretation on the holy name of the Lord.

6. hari-nämni kalpanam - hari-nämni—the holy name; kalpanam—imaginary.

To consider the glories of the holy name of the Lord as imagination.