siksastakam - sanmodanam bhasya

8/14/2019 Siksastakam - Sanmodanam Bhasya

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r Guru-Gaurgau Jayata

r ikakar ikaka

r Sanmodana BhyamCommentary by rla Bhaktivinoda hkura

Vivti

Commentary by rla Bhaktisiddhnta Sarasvat hkura

Translation and Commentaryby r rmad Bhaktivednta Nryaa Mahrja


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Other titles by rla Nryaa Mahrja:

The Nectar of Govinda-llGoing Beyond Vaikuha

Bhakti-rasyanar Prabandhval

Veu-gtar Bhakti-rasmta-sindhu-bindu

r Mana-ikBhakti-tattva-viveka

Available from:

Gauya Vednta Publications254 Moorside Road

Downham, Bromley, Kent BR1 5EZENGLAND

or

r Keavaj Gauya MahaMathur (U.P.) 281001

INDIA

Copyright 1995 by r Gauya Vednta Samiti


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...Table of Contents

Preface iIntroduction ivPrayers to Lord Caitanya vii

loka OneWhat is the most excellent form of sdhana?

Translation 1Magalcaraa 2

r Sanmodana Bhyam 2The Absolute Truth:1. Prominence of the personal feature 42. Four features of the absolute truth 53. Sarva-aktimn and akti 5

The Lords potencies:1. Antarag-akti 62. Taasth-akti 6

3. Bahiraga-akti 74. Acintya-bhedbheda-tattva 7

The process by which hari-krtana becomes successful1. The meaning of the jva as marginal potency 72. The process of conquering my 8Seven excellent results of r-ka-sakrtana:1. Ceto-darpaa-mrjanam 92. Bhava-mahdvgni-nirvpaam 10

3. rey-kairava-candrik-vitaraam 104. Vidy-vadh-jvanam 115. nandmbudhi-vardhanam 126. Prati-pada prmtsvdanam 137. Sarvtma-snapanam 13r Caitanya-caritmta verses 14ikaka Song One 15

Vivti (Commentary) 16

r Bhajana-rahasya verses 20

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loka TwoWhy is nma-sdhana so accessible?

Translation 29r Sanmodana Bhyam 30Offences are of ten kinds 35r Caitanya-caritmta verses 38ikaka Song Two 38

Vivti (Commentary) 39Mukhya and gaua-nma 39The meaning of durdaiva 40

Nmpardha, nmbhsa, and uddha-nma 40The process to attain freedom from nmpardha 41Niyamita-smarae na kla 42r Bhajana-rahasya verses 42Nija-sarva-akti-tatrrpit 42Niyamita-smarae na kla 43Durdaivam-dam-ihjani-nnurga 44

loka ThreeWhat is the process of chanting the holy name?

Translation 45r Sanmodana Bhyam 45(1) Td-api suncena 46(2) Taror-api sahiun 47(3) Amn 47(4) Mnada 48r Caitanya-caritmta verses 48ikaka Song Three 49

Vivti (Commentary) 50r Bhajana-rahasya verses 52Krtanya-sad-hari 52

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loka FourWhat is the desire of the sdhakas?

Translation 54r Sanmodana Bhyam 54r Caitanya-caritmta verses 56ikaka Song Four 57

Vivti (Commentary) 58r Bhajana-rahasya verses 59

loka Five

What is the svarpa of the sdhaka?

Translation 62r Sanmodana Bhyam 62r Caitanya-caritmta verses 63ikaka Song Five 64


loka SixWhat are the external symptoms of perfection?

Translation 71r Sanmodana Bhyam 71Nine characteristics of bhva 72Constitutional nature of bhva 73

Anubhvas of bhva-bhakti 74Sttvika-bhvas of bhva-bhakti 74r Caitanya-caritmta verses 75ikaka Song Six 75


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loka SevenWhat are the internal symptoms of perfection?

Translation 81r Sanmodana Bhyam 81Development of prti from rati to mahbhva 83r Caitanya-caritmta verses 100ikaka Song Seven 100


loka EightSteadiness in perfection

Translation 107r Sanmodana Bhyam 108Significance of r ikaka 110Benediction for the readers of r ikaka 112rla Nryaa Mahrjas concluding words 112

r Caitanya-caritmta verses 112ikaka Song Eight 114

Vivti (Commentary) 116Summary of r ikaka 117r Bhajana-rahasya verses 118Concluding words by rla Nryaa Mahrja 121

Glossary 123References 153

Verse Index 156

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Preface

Not only in r Gauya Vaiava literature, but in the ruti, smti, Puras, andin the entirety of Indian literature r ikaka, issued from the divine mouth ofr Caitanya Mahprabhu, shines as a supremely radiant transcendental jewel. It is asource of boundless happiness to me that today, by the inspiration and causelessmercy of my most revered r r gurudeva, nitya-ll-pravia o viupdaaottara-ata r rmad Bhakti Prajna Keava Gosvm Mahrja, this rikaka is presented to the reading audience in the English language.

r Caitanya Mahprabhu, the incarnation who delivers the fallen conditionedsouls in the age of Kali (kali-yuga-pvanvatr), is directly Svaya-Bhagavn r

Ka. Vrajendra-nandana r Ka, overwhelmed with an intense desire to relisha particular sentiment, assumed the heartfelt bhva and lustre (knti) of the limbs ofrmat Rdhik, the embodiment of His hldin-akti, and bestowed upon theentire world the gift of ka-nma and ka-prema. By His deep scholarship,matchless renunciation, humility, supremely radiant spotless character, and His pre-eminent transcendental devotional sentiment, He not only astounded renowned

paitasand scholars, but also very easily attracted ordinary religionists and bhvu-ka-bhaktasto the religion ofviuddha-prema.

Due to the distinctive and magnanimous characteristics, not only of r CaitanyaMahprabhu, but of His followers as well, from r Svarpa Dmodara, Rya Rm-nanda, and the six Gosvms up to present daycryasand devotees, the waves ofbhagavad-bhaktihave spread to every town and village of the world. Everywhere,the sound of harinma-sakrtana is resounding, accompanied by mdaga andkaratlas.

It is truly a source of great honour and happiness for us that today the extensiveGauya Vaiava literatures are appearing in many other major languages and

Gauya Vaiavism is being propagated around the world. Nevertheless, it is a mat-ter of great astonishment that, in spite of being unlimitedly qualified, r CaitanyaMahprabhu did not personally write any books like cryaswho propounded otheropinions. Instead, He inspired His followers to write books. Only eight verses arefamous as His own composition. Some other verses have been attributed to Him,but up till now this has not been substantiated.

This ikaka is the very essence of all the Vedas. Although its Sanskrit lan-guage is quite simple, its import is so profound that even if one studies it through-out his life, his study will not come to an end. Each time one reads and deliberates

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on this subject, newer and newer meanings come to light. Therefore, it remainseternally fresh. This r ikaka is a necklace for all Gauya Vaiavas.

r Bhaktivinoda hkura, the eternal associate of r Caitanya Mahprabhu in

the modern age and author of many sacred texts expounding the glories of bhakti,has again initiated the flow of the Bhgrath ofbhakti, inundating the entire worldin the flood of ka-prema. He has written a soul-stirring commentary to theseeight verses, filled with many important philosophical conclusions.

This commentary is famous by the name ofr Sanmodana Bhya or the com-mentary which brings delight to the devotees. To understand the hidden truths ofthe original verses without careful study of this commentary is not only difficult, butimpossible. Concealed in these verses is the paramount bhva of full-blown ujjvala-

prema-rasa (gra-rasa) situated within the heart of the prema-avatra, r ac-nandana Gaurahari. Beholding this incomparable bhvawith the help of this capti-vating commentary, one is sure to be astonished at every step. Furthermore, onesheart becomes deeply overwhelmed with transcendental pleasure, and unprecedent-ed faith and devotional sentiment develop toward r-ka-nma.

This subject is so important and its greatness is unlimited. Moreover, the com-mentator has illuminated this subject in summary yet in a very significant manner.

Therefore, to write more is like holding a lamp to illuminate the sun.The truths ofsambandha, abhidheya (sdhana), andprayojana (sdhya) are very

nicely included in r ikaka. Although instructions regarding abhidheya-tattvaare inherent within all eight verses, the first five verses deal with sdhana-bhakti,

verses six and seven deal with bhva-bhakti, and verses seven and eight describeprema-bhakti.

In the seventh and eighth verses, in particular, is found a pre-eminent exampleof rmat Rdhiks deep emotional anguish due to love in separation (vipralam-bha-prema-vaicittya), instigated by Her own ahirha-mahbhva. (Prema-vaicittya refers to a state in which even in the beloveds presence, the lover, out of

intense love, fails to perceive the presence of the beloved and is thus aggrieved withfeelings of separation.)

Jagad-guru nitya-ll pravia o viupda r rmad Bhaktisiddhnta SarasvatGosvm Prabhupda in the year 442 Gaurbda (1929), edited and published rikaka in the Bengali language within a book entitled Sdhana Paha, with theSanmodana Bhya and songs composed by r rmad Bhaktivinoda hkura, anda short commentary of his own known simply as Vivti(commentary). However, itsnon-availability in Hindi literature was acutely felt by me. It was the desire of my

most revered r r gurudeva that these Bengali bhakti literatures of unparalleled

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benefit be published in Hindi and now in the English language as well. He kindlyinspired me to fulfil this purpose.

Lastly, I am especially obliged to the present day head and crya of the r

Gaudya Vedanta Samiti, parivrjakcrya r rmad Bhaktivednta VmanaGosvm Mahrja. He is a very influential crya, deeply immersed in spiritualknowledge. Moreover, he is an object of great affection of our r gurudeva. At thistime, he himself is engaged in preparing and editing Gauya bhaktiliterature in theBengali language. This edition is being published by his special enthusiasm andinspiration. May he kindly deliver this precious ikaka into the lotus hands ofour revered r gurudeva and thus fulfil his innermost desire. This is our ferventprayer at his respectful feet.

I have complete faith that this book will be respectfully received by faithful sd-hakaspossessed of yearning for bhaktiand by learned circles as well. By studying thisbook, such persons may enter into the spotless prema-dharma propagated by rCaitanya Mahprabhu. This is our desire.

Being aggrieved at the distress of others, may r acnandana Gaurahari and ourmost revered r gurudeva, who is the direct embodiment of the Lords mercy, bepleased and bestow upon us eligibility to serve their inner hearts desirethis is oursole heartfelt prayer at their lotus feet.

On the occasion of the appearance day of r Gaurga,Dola Prim (Hol), 24 March, 1997

An aspirant for a particle of mercy ofr guruand Vaiavas,Tridai Bhiku r Bhaktivednta Nryaar Keavaj Gauya Maha, Mathur, U.P.

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Introduction

r Caitanya Mahprabhu, adorned with the inner sentiment (bhva) and bodilysplendour of rmat Rdhik, appeared in this world in order to taste the ecstaticmoods of Her love for r Ka. Simultaneously, He distributed r-nma profuse-ly for the deliverance of the fallen conditioned souls of the age of Kali. But whichnma did He distribute?

The chanting of the Hare Ka mah-mantrawas already existing prior to theappearance of Mahprabhu. The principles of Vaiavism were established andspread all over India by renowned cryas such as r Rmnujcrya, r Mad-

hvcrya, r Nimbditya, r Viu Svm and others. But previous to rGaurga, the practices ofbhaktiand even the chanting of the mah-mantraweredirected toward the attainment of Vaikuha.

r-nma can deliver to the performer whatever he may desire. But unless one isinfused with the highest aspiration, its full potential will not be realised. Therefore,r Caitanya Mahprabhus unique contribution was that He revealed the confiden-tial loving moods of rmat Rdhik and thus inspired the living entities to aspirefor the highest attainmentthe spontaneous loving service of r r Rdh-Kain Goloka Vndvana. This is indicated in the following verse from r Caitanya-caritmta (di-ll, 4.15-16):

prema-rasa-nirysa karite svdanarga-mrga bhakti loke karite pracraa

rasika-ekhara ka parama-karuaei dui hetu haite icchra udgama

r Kas desire to appear was born from two principal causes (mla-kraa):He wanted to taste the sweet essence ofprema-rasa, and He wanted to propagatebhakti in the world on the platform of spontaneous attraction (rga-mrga). ThusHe is known as rasika-ekhara (the topmost relisher of transcendental rasa) and as

parama-karua (the most merciful of all).The chanting of the holy name must be accompanied bysambandha-jna. In

the eight verses known as r ikaka, r Caitanya Mahprabhu has expressed theessence of His teachings. If we chant according to the method outlined in these vers-

es, we are assured of attaining that most precious and confidential gift which rGaurga came to distribute.

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The teachings of r Gaurasundara, which appear in condensed form in theikaka, have been expanded upon elaborately in the writings of His followers liker Rpa Gosvm, r Santana Gosvm, r Jva Gosvm, r Raghuntha dsa

Gosvm, r Ka dsa Kavirja Gosvm, r Narottama hkura, r VivanthaCakravart hkura and others.

It was the intention of r Caitanya Mahprabhu and His confidential associatesthat all His present-day followers should have access to all these literatures in orderto firmly implant in their hearts the desire to follow in the footsteps of r Kaseternal associates in Vraja. These books enunciate the exact method by which thisgoal may be attained.

With this in mind, rmad Bhaktivednta Nryaa Mahrja has inspired the

presentation of this edition ofr ikaka in the English language. By studying itscontents carefully, one can easily gain access to the wealth of literature left by theGosvms. The deep and confidential mysteries ofr ikaka have been revealedin this volume through the commentaries of rla Bhaktivinoda hkura and rlaBhaktisiddhnta Sarasvat hkura. Without their insights, we would have no accessto the truths that are contained in these verses. Yet even in revealing these secrets,they have inserted in select places still other secrets to be discovered by those whohave acquired the eyes to see. The insights of rla Nryaa Mahrja have beeninvaluable in bringing out all the subtleties of meaning in these commentaries. Theresult is an astonishingly clear presentation of very deep and esoteric truths. rlaNryaa Mahrja has illuminated selected points of this book with his own com-ments. These give us a perception of topics that would otherwise have to remainbeyond our vision. They have been identified in the book simply as Comments.

This edition ofr ikaka has been made possible by the constant guidanceand causeless mercy of my beloved ik-guru, o viupda paramahasa parivr-

jakcrya aottara-ata r rmad Bhaktivednta Nryaa Mahrja. He stronglydesired that this book be made available for all the Vaiava followers of rla Rpa

Gosvm. We have translated it into English from rla Gurudevas Hindi edition.He gave his time generously to answer questions and explain many subtle points ofphilosophy contained in this book. I pray that he will be pleased by this humbleattempt to present this book in the English language.

I would like to thank rmad Trthapada dsa Adhikr and rmat Vicitra dsfor their fine work in editing and proofreading this book. I would also like to thankrmad Prema-vilsa dsa Adhikr and rmat Yaod-gop ds for their help inpreparing the second edition. I offer my daavat-prama at the feet of all these

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Vaiavas and pray that the mercy of rla Gurudeva, r Gaurga, and r r Rdh-

Vinoda-bihr be upon them all.

An aspirant for the service of thelotus feet of r Guru and Vaiavas,

Navadvpa dsa

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Prayers to r Caitanya Mahprabhu

anarpita-car cirt karuayvatra kalausamarpayitum unnatojjvala-ras sva-bhakti-riyam

hari puraa-sundara-dyuti-kadamba-sandpitasad hdaya-kandare sphuratu va ac-nandana

May r acnandana Gaurahari, resplendent with the radiance of molten gold(having adopted the splendour of the limbs of rmat Rdhik), ever manifest Him-self within your hearts. He has descended in the age of Kali out of His causeless

mercy to bestow upon the world that which had not been given for a long time, themost confidential wealth of His bhakti, the highest and most radiant madhura-rasa(unnata-ujjvala-prema-rasa).

r Rpa Gosvm, Vidagdha-mdhava-naka (1.2),Caitanya-caritmta (di-ll 1.4)

rdh ka-praaya-vik tir hldin aktir asmdektmanv api bhuvi pur deha-bheda gatau tau

caitanykhya prakaam adhun tad-dvaya caikyam ptardh-bhva-dyuti-suvalita naumi ka-svarpam

Although Rdh and Ka are one (ektma) in identity (svarpa), They perpet-ually exist in two forms because of the eternality of the principal of exchangingamorous pastimes (vilsa-tattva). This is brought about by the hldin-aktiwhichexhibits itself in the form of the transformation of Their love. At this time these two

personalities have manifested as one person in the form of r Caitanya Mah-prabhu. I offer my respectful obeisances unto Him who has assumed the form ofLord Gaura, but who is the very same Lord Ka, covered with the sentiment(bhva) and bodily splendour (knti) of rmat Rdhik.

r Svarpa Dmodara Gosvm, Kaaca,Caitanya-caritmta (di-ll 1.5)

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r r Guru-Gaurgau Jayata

loka One

Nma-tattvaWhat is the most excellent form of sdhana?

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- Y- |

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ceto-darpaa-mrjana bhava-mahdvgni-nirvpaareya-kairava-candrik-vitaraa vidyvadh-jvanam

nandmbudhi-vardhana prati-pada prmtsvdanasarvtma-snapana para vijayate r-ka-sakrtanam

Anvaya

paramonly, or supreme; vijayate-r-ka-sakrtanamay r-ka-sakr-tana be especially victorious; ceto-darpaa-mrjanawhich cleanses the mirror ofthe heart; nirvpaamwhich extinguishes; mah-dvgnithe blazing forest fire;bhavaof material existence; candrik-vitaraawhich spreads the moonshine ofbhva; reya-kairavabringing to bloom the jvas white lotus of good fortune;vidy-vadh-jvanamwhich is the life and soul of the wife in the form of transcen-dental-knowledge; nandmbudhi-vardhanawhich expands the ocean of tran-

scendental bliss;prati-pada prmtsvdanam which enables one to taste com-plete nectar at every step; sarvtma-snapanaand which cleanses and cools theself (tm), ones nature (svabhva), determination (dhti), and the body both insideand out, by a thorough bath.

Translation

Let there be supreme victory for the chanting of the holy name of r Ka

alone, which cleanses the mirror of the heart and completely extinguishes the blaz-

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ing forest fire of material existence. r-ka-sakrtana diffuses the soothing moonrays ofbhvawhich causes the white lotus of good fortune for thejvasto bloom.

The holy name is the life and soul of transcendental knowledge, which is here com-

pared to a wife. It continuously expands the ocean of transcendental bliss, enablingone to taste complete nectar at every step. The holy name of r Ka thoroughlycleanses and cools the self, ones nature and determination, as well as the body bothinternal and external.

Magalcaraa

nama o viupdya gaura prehya bhtale

rmad bhakti-prajna keava iti nminenamo bhaktivinodya sac-cid-nanda-nmine

gaura-akti-svarpya rpnuga-varya tenamo mah-vadnyya ka-prema-pradya te

kya ka-caitanya-nmne gaura-tvie nama

In spite of being very low and insignificant, and thoroughly incompetent, I amengaged in translating this r Sanmodana Bhya by the mercy of my most revered

r gurudeva, nitya-ll-pravia o viupda aottara-ata r rla Bhakti Pra- jna Keava Gosvm; rla Bhaktivinoda hkura, the eternal associate of rGaurasundara and writer of the r Sanmodana Bhya; and the original author ofr ikaka, r Ka Caitanya Mahprabhu, the incarnation who delivers thefallen conditioned souls of Kali-yuga, and who is the very self-same personalityknown as r Nanda-nandana. Holding in my heart their lotus feet which grant alldesires, I am engaged in this work in order to fulfil their inner hearts longing.

r Sanmodana Bhyam

paca-tattvnvita nitya praipatya mahprabhumnmn sanmodana ikaka-bhya prayate

Offering my humble obeisances at the lotus feet of the original Supreme Lordr Caitanya Mahprabhu, who is the bestower ofka-nma and ka-prema, and

who is eternally associated with thepaca-tattva, I am writing a commentary namedr Sanmodana of the r ikaka which issued from the lotus mouth of the

Lord.

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In rmad-Bhgavatam (2.2.34), it is said:

bhagavn brahma krtsnyena trir anvkya manay

tad adhyavasyat ka-stho ratir-tman yato bhavet

How can there be any benefit for the living entities who are oblivious to the Lord,having fallen into the cycle of repeated birth and death in material existence? Pre-occupied with this question, r Brahmj, who knows the fundamental truthsregarding the Lord, thought long to find its solution. With resolute attention, hescrutinized all the Vedas three times, and by his intelligence he concluded that thetopmost perfection of religion is that by which one can obtain exclusive love for

Bhagavn r Ka who is the Supersoul of all existence.This conclusion ofrmad-Bhgavatam (2.2.34) clearly establishes that onlybha-gavad-bhaktiis the topmost process of religion bestowing ultimate good for the liv-ing entities. Karma, jna, yoga, tapasy, and other processes do not bestow theultimate good and therefore they are not the topmost religious process. But thisbhaktiis extremely rare. It is obtainable only bypramrthika-raddh or transcen-dental faith.

Pramrthika-raddh is of two kinds: (1) strrtha avadhraamay-raddhfaith which brings about engagement in the path ofbhaktiinspired by the govern-ing principles of scripture, and (2) bhagavat-ll-mdhurya-lobhamay-raddhfaith which brings about engagement in bhaktidue to lobha or intense longing,arisen out of some extreme good fortune by hearing the ll-mdhurya of Bhagavn.

Even if one of these two kinds ofraddh arises, uddha-bhaktican develop onlyby continuous engagement in uddha-hari-kath in the form ofravaa and krtanain the association of unadulterated pure devotees. If one does not regularly engagein such hari-kath in the association of saintly persons, his raddh will graduallydwindle and then vanish altogether. In the rmad-Bhgavatam (3.25.25), the Lord

has said: sat prasagn mama vryasavido bhavanti ht-kara-rasyankathIn the association of saintly persons, one has the opportunity to hear nar-rations which illuminate My glories and which are very pleasing to both the ear andthe heart. By such engagement in hearing and chanting saturated with love, igno-rance is immediately destroyed and raddh, rati, and prema-bhaktidevelop oneafter another. Therefore, by faithfully hearing and chanting about the names,forms, qualities, and pastimes of Bhagavn in the association of pure devotees, puresakrtana is possibleotherwise not.

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The glories of pure sakrtana are the very first thing spoken of in the teachingsof r Caitanya Mahprabhu. Because r-ka-krtana is the very identity of all aus-piciousness, the word param has been used in the fourth line of the verse under dis-

cussion. The word param or supreme here specifically indicates pure r-ka-sakrtana, which is obtained in progressive stages beginning from raddh, followedbysdhu-saga or saintly association, and leading to bhajana-kriy or execution ofthe agasofbhakti. It does not refer to hari-krtanawhich is within the jurisdictionofpratibimba-bhakti-abhsa. (Pratibimba-bhakti-abhsa refers to a semblance ofbhaktithat is undertaken by persons whose sole motivation is to attain liberation orpromotion to the heavenly planets.)

In this r ikaka, the ocean of mercy r Caitanya Mahprabhu, appearing

like a bhakti-sdhaka, is singing the glories ofr-ka-sakrtana and the tran-scendental form and identity of r Ka in order to enlighten the jvas with thetruths ofsambandha, abhidheya, andprayojana. In this commentary, the very sametruths of sambandha, abhidheya, and prayojana are being discussed in summaryfashion.

r Caitanya Mahprabhu, who is the Supreme Lord of all and whose lotus feetare constantly served by uddha Vaiavas, says, para vijayate r-ka-sakr-tanam. In other words, let there be supreme victory only for the chanting of theholy name of r Ka. A question may be raised here. Can r-ka-sakrtana,

which is non-material (aprkta) and beyond the range ofmy, become victoriousin this material world created by the external energy? Yes, even in this illusory mate-rial world r-ka-sankrtana can be thoroughly victorious. Please hear how this ispossible.

The Absolute Truth:1. Prominence of the personal feature of the absolute truth

From the statement of the rutisthe oneness of the absolute truth is established. This is expressed in the Chndogya Upaniad (6.2.1): ekam evdvityamTheabsolute truth is one without a second. Another statement of the rutisestablishesthat the absolute truth is nirviea or devoid of material form, attributes, and quali-ties. This is expressed in the Bhad-rayaka Upaniad(4.4.19): neha nnsti ki-canaOther than the one non-dual absolute truth, advaya-brahma, there is noexistence of any separate forms. Yet another statement of the rutisestablishes thatthe absolute is saviea or possessing eternal attributes and qualities. This is

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From this Vedic mantra it is proved that the Lords inconceivable potency knownas acintya-akti is adept in carrying out that which is unfeasible. In the material

world we cannot conceive of anything which is one and different simultaneously. If

aktiand aktimn are one, how can they be different? Yet if the Lords potency isone in all respects, how can it manifest in different forms as above stated? Thisinconceivable power is known as aghaana-ghaana payas. In other words theLords acintya-aktimakes possible even that which is impossible. Therefore theeternal difference between aktiand aktimn is also inevitable. The kevaldvaita-vdisor unqualified monists advocate that the absolute truth known as Brahman isimpersonal, formless, and divested of potencies. The conclusion established aboveproves that this opinion is contrary to scripture and reasoning.

The Lords potencies:1. Antarag-akti

The onepar-aktior superior potency, described above, is manifest in threeforms: (1) antarag-aktithe Lords internal potency, (2) taasth-aktithe mar-ginal potency, and (3) bahirag-aktithe external potency. By the Lordsantarag-svarpa-akti, the supreme absolute truth in His complete and originalfeature eternally exists as Bhagavn who is devoid of all faults, supremely auspicious,and the basis of all transcendental qualities.

In addition to this the Lords feature known as tad-rpa-vaibhava, which refersto His transcendental abode, Vaikuha dhma, His eternal associates, and the var-iegated manifestations of Lord Nryaa, is eternally established by the same all-accommodating internal potency for the accomplishment of His transcendental pas-times.

2. Taasth-akti

The same absolute truth, when endowed with the taasth-akti or marginalpotency, exists as the innumerable, infinitesimal, conscious living entities, who arevibhinna-svarpa or separated expansions of the Lord. Just as innumerable tinymolecular particles of light continuously shimmer in the rays of the sun, the num-berless, infinitesimaljvasexist like atomic particles of spirit in the rays of the Lordsmarginal potency.

The tiny molecular particles within the rays of sunshine have no independent

existence from the sun, nor can they ever be equated with the sun. Similarly, the

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infinitesimal, consciousjvashave no separate existence from the Lordneither canthey ever be addressed as the Lord, nor become the Lord.

3. Bahirag-akti

Again, the supreme absolute truth, Bhagavn, has manifested this entire materi-al world, the display of His external splendour, by His inferior potency known asbahirag-my-akti. This material world is a transformation of the Lords my-akti or pradhna, which refers to the sum total of material existence. Just as thereflected rays of the sun create a colorful rainbow, the Lords my-aktiorprad-hna manifests this fascinating material world. The material world is a shadow of the

spiritual world which is manifested by the Lords internal potency. As such, thematerial world is also not separate from the absolute truth.

4. Acintya-bhedbheda-tattvaSimultaneous oneness and difference of the Lord and His potencies

From the above discussion, it is proved that the living entities (jvas), the mater-ial world (jaa-jagata), and the Lords personal splendour as regards His Vaikuhaexistence (tad-rpa-vaibhava) are inconceivably one and different from His originalspiritual form (bhagavat-svarpa). The anucit-jvas, on account of being dependenton the Lord, are His separated parts and parcelsin this is found their non-distinc-tion from the Lord (abheda). However, due to an absence of knowledge of theSupreme Lord, they are preoccupied with the material energyin this lies their dif-ference (bheda).

The process by which hari-krtana becomes successful for the jva:1. The meaning of the jva as marginal potency

Just as the suns rays are covered by the clouds, the living entities are covered bythe influence ofmy or avidy (ignorance). How is it possible for a conscious enti-ty to be covered by matter? In this we see application of the principle ofaghaana-ghaana-patyas. That which is impossible is made possible by the Lords incon-ceivable potencies. The infinitesimal jva, manifested by the taasth-akti of theLord, becomes covered bymy on account of being an instrument for the Lordspastimes in the matter of the material creation. Otherwise how can the conscious

jva be covered by inert matter?

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Because he is manifested by the taasth-akti, the nature of the jva is alsotaasth. This means that he is prone to be influenced either by the internal poten-cy known as svarpa-aktior by the Lords external potency known as my-akti.

When his connection with svarpa-aktiis established, he obtains the happiness ofserving the Supreme Lord in the liberated condition. When the living entity desiresmaterial enjoyment, he is covered bymy.

The living entity, bewildered bymy, suffers the pangs of material existence. Butwhen he establishes his relationship with the svarpa-akti, the external potency inthe form of ignorance is dissipated. As a result, he is liberated from the material con-dition and becomes situated in his pure constitutional form (uddha-svarpa).

2. The process of conquering my

The living entity, bewildered bymy, is crushed again and again by the miseriesof material existence. Becoming exasperated with these miseries, he may obtain theservice of saintly persons by some great fortune. At that time his faith awakenstoward bhagavad-bhaktias being the exclusive goal of the scriptures. Alternatively,he may awaken intense longing for the mdhurya of Bhagavn (this is a referenceagain to the two types of faith that one can develop, as previously mentioned). Atthat time, he attains eligibility for bhakti, which is predominated by the hldinorpleasure-giving aspect of the Lords svarpa-akti.

On the awakening ofraddh, he first of all takes shelter of the lotus feet of aspiritual master by accepting harinma-dk from him. Thereafter, in the associa-tion ofr gurudeva and pure Vaiavas, he obtains an excellent opportunity to hearthe truths of the scriptures. When he begins to perform krtana of the nma, rpa,gua, and ll of Ka, the process of conquering my begins. This means that hisignorance and anarthasbegin to vanish. Simultaneously, the pure form of thejvastarts to become clear.

This is the process by which hari-krtana becomes victorious within the phe-nomenal world of matter. By this process, hari-krtana makes its descent into thisillusory world. By performing hari-krtana according to this system, one obtainsseven excellent results. These seven kinds of results are spoken of in the first verseby the words ceto-darpaa-mrjanam, and so on. Each of these will now be sepa-rately discussed.

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illusory material enjoyment, their pure ego and pure consciousness become conta-minated with the filth of ignorance.

Here the heart has been compared to a mirror. Just as ones face cannot be seen

in a dirty mirror covered by dust, the living entity cannot see his actual form in theheart which is contaminated by the filth of ignorance. When the practice ofbhaktipredominated by the hldinpotency of the Lord begins, one engages in the processofravaam. Thereafter, r-ka-sakrtana automatically appears and thoroughlycleanses the filth of ignorance.

At that time thejvaspure consciousness becomes manifest, and he becomes sit-uated in his pure ego. From this, he begins to see factually in the mirror of his pureconsciousness the following five truths: (1) varathe Supreme Lord, (2)jvasthe

living entities, (3) praktimaterial nature, (4) klatime, and (5) karmafruitiveactivities. When the mirror of the heart is completely cleansed and purified, the vision of ones own svarpa and, consequently, his svadharma or constitutionaloccupation is made possible. The svadharma of the jva is bhagavat-dsya, or inother words, to engage in the service of Bhagavn.

2. Bhava-mahdvgni-nirvpaam:Extinguishes the forest fire of material existence

By engaging steadily in the service of Bhagavn, the materialistic demeanor istransformed into the inclination for rendering service to Lord Ka. The purportof the word bhava, or mundane existence, is that the jva has to take birth in thismaterial world again and again. Repeated birth and death is compared to a great for-est fire (mahdvgni). This blazing forest fire cannot be extinguished by any meansother than r-ka-sakrtana.

The question may be raised here that upon attainment of the knowledge of onesconstitutional duty, does one cease to chant the holy name? The answer is that this

never happens. Hari-sakrtana is the nitya-dharma of thejva. The phrase reya-kairava-candrik-vitaraam has been used in a qualifying sense to point out that theholy name is eternally the natural and characteristic function of the living entity.

3. reya-kairava-candrik-vitaraam:Diffuses the moonrays of bhva-bhakti for the highest good of the jva

For the living entities ensnared bymy, material enjoyment alone is desirable,

and it is on this account that they have to rotate in the cycle of repeated birth and

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death in this material world, suffering the three-fold miseries. In complete opposi-tion to this, aversion toward my and constant engagement in the service of rKa is the highest achievement (reya). This highest achievement is compared to

the white water lotus or kumudin. Just as the soothing rays of the moon cause the white lotus to blossom, r-ka-sakrtana, diffusing the moon rays of bhva-bhakti, causes the white lotus of good fortune to bloom for thejvas.

According to the statement ofSrmad-Bhgavatam (11.3.31): bhakty sajtaybhaktybhakti arises from bhaktione must first continuously engage in theprocess ofsdhana-bhaktithrough ravaa, krtana, and so on. At this stage onesdevotion is said to be an abhsa or a semblance of real bhakti. By such practice, ud-dha-bhakti makes its appearance in the heart of the faithful jvas. Here r-ka-

sankrtana has been compared with the moon. Just as the nectarine light emittedfrom the moon causes the white lotus to bloom, r-ka-sankrtana causes bhvaor rati, which is predominated by the hldinpotency, to appear within the hearts ofthejvas. All kinds of benedictions arise as a consequence of this.

4. Vidy-vadh-jvanam:It is the life of all transcendental knowledge

A question may be raised here: when will those who have already attained ud-dha-bhaktiobtain their pure spiritual forms? In reply to this question, r acnan-dana Gauracandra says:vidy-vadh-jvanamSakrtana is the life of transcen-dental knowledge. In reality Bhagavn has but one akti. Its two functions are vidy(knowledge) and avidy (ignorance). The Lords internal potency known as

yogamy-svarpa-aktiis called vidy. The external potency or mahmy, whichis responsible for the creation of the material world and which covers the originalspiritual form of the living entity and the qualities associated with that form, is calledavidy.

When uddha-bhaktiarises in the heart of the sdhaka-jva by continual practiceof hearing and chanting, Bhakti-dev, who dispels all desires other than that for theservice of the Lord, removes this avidy. By the function of the vidy-vttior knowl-edge potency, Bhakti-dev destroys the gross and subtle bodies of the jva. Simulta-neously, Bhakti-dev manifests the original pure spiritual form of the jva, to theextent that one receives the purely spiritual form of a gop, if by qualification one isfit to taste the madhura-rasa. (One may attain a form in any of the five transcen-dental relationships ofnta, dsya, sakhya, vtsalya, or madhura in accordance with

ones eligibility or, in other words, in accordance with the sthyi-bhva.)

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Thus, it is proved that r-ka-krtana is the life of all transcendental knowl-edge which has been compared to a vadh, a wife or consort. The svarpa-aktisbeing compared to r Kas consort is especially notable in context of the descrip-

tion of His sportive amorous pastimes known as ll-vilsa.

Comment

Bhaktiis a function of the Lords svarpa-akti. uddha-sattva is the essence ofthe combination of the hldinand samvitpotencies ofsvarpa-akti. When uddha-sattva is obtained, bhakti is also present. By executing the various practices of sd-hana-bhakti, such as ravaam, krtanam, and so on, uddha-sattva arises in the

heart. uddha-sattva is eternally existing in the hearts of the Lords eternal associ-ates. By performing bhakti under their guidance, uddha-sattva manifests in theheart.

This uddha-sattva is also known as ratior bhva. By further execution ofbhaktiin the stage ofrati, bhva-bhaktiis transformed intoprema-bhakti. The essence of

prema-bhakti is bhva (not to be confused with bhva-bhakti, but rather a stage which comes in the systematic development ofprema, i.e. rati, sneha, mna,praaya, rga, anurga, bhva, mahbhva) and the essence ofbhva is mahbhva.

This mahbhva is the form of rmat Rdhik, or otherwise stated, rmat Rd-hik is the embodiment ofmahbhva. Therefore, where mahbhva is present, theform of Rdhik is present.

rmat Rdhik is eternally the hldinaspect of r Kas svarpa-akti. rKa is sarva-aktimn and rmat Rdhik is His akti. Consequently They areone in Their identity. For the purpose of ll-vilsa or transcendental pastimes,

They manifest as two personalities. rmat Rdhik further manifests as all thegops. Bhakti, as the essential function ofsvarpa-akti, is always present within thehearts of the gops. In particular, rmat Rdhik is the personification of the sva-rpa-aktiand, consequently, the personification ofbhakti. Therefore, the svarpa-akti, as well as bhakti, have been compared to the beloved consort of r Ka.

5. nandmbudhi-vardhanam:Increases the ocean of bliss

When the gross and subtle bodies of thejva have been completely destroyed, hisinfinitesimal nature becomes evident. At that time, on account of the jvas svarpa

being infinitesimal, it may be assumed that his constitutional happiness is also infin-

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itesimal. In order to dispel this apprehension, r Caitanya Mahprabhu informs usthat the holy name is an ever increasing ocean of bliss, nandmbudhi-vardhanam.In other words, r-ka-sakrtana, performed in the liberated condition (upon the

jvasattainment of his pure spiritual form), unlimitedly expands the inherent tran-scendental pleasure of thejva by virtue of the hldinpotency.

6. Prati-pada prmtsvdanam:Enables one to taste complete nectar at every step

In that condition, thejva, being eternally situated in one of the transcendentalrasasofdsya, sakhya, vtsalya, or madhura, relishes complete nectar at every step

by virtue of the ever-increasing freshness of his attachment to r Ka (nava-navyamn anurga). r Ka has four unique qualities: (1) ll-mdhuryaHe isa surging ocean of astonishing pastimes out of which rsa-ll is supremely captivat-ing, (2)prema-mdhuryaHe is surrounded by devotees who possess incomparablemadhura premawhich develops up to the stage ofmahbhva, (3) veu-mdhuryathe sweet and mellow sound of His flute attracts the minds of everyone within thethree worlds, and (4) rpa-mdhuryaHis extraordinary beauty astonishes all mov-ing and non-moving entities. These four unique qualities of Bhagavn r Ka areeternally fresh. Although thejvas who have awakened theirprema toward r Kacontinuously drink these aspects of the Lords sweetness, they remain unsatiated andhanker for more. Therefore, they unceasingly drink that sweetness in endlessly new

varieties.

7. Sarvtma-snapanam:Premnanda is completely pure

A doubt may be raised here. The longing or endeavor for ones own enjoyment

is opposed to viuddha-prema. When the jva is relishing the ever-fresh bliss ofprema, he is also enjoying. So how can this condition be called nirmala-premnan-da or the untainted spiritual bliss ofprema? As if to dispel this doubt, r Caitanya

Mahprabhu, the crest jewel of all sannyss, has used the qualifying statement:sarvtma-snapanamr-ka-sakrtana thoroughly bathes the living entity bothinternally and externally, leaving him very clean and cool.

In the condition ofprema, Kas nanda is completely pure. In other words,because thejva in the status ofprema gives unadulterated nanda to r Ka, he

is devoid of any selfish motives for personal enjoyment. Obtaining ones spiritual

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form, thejva becomes a maidservant of rmat Rdhik who is the embodiment ofthe hldinpotency and who is always absorbed in the ecstacy ofmahbhva. Hethus tastes unlimited spiritual bliss in connection with the prema-vilsa of r

Yugala. Therefore, there is no possibility of his having even the faintest trace ofkma or material desire, which is completely opposed to the nature ofprema.

The two words sarvtma-snapanam have been used to indicate supreme purity,completely devoid of the faults of merging into the impersonal Brahman, known assyujya-mukti, and selfish sense enjoyment.

r-ka-sakrtana is thus decorated with seven transcendental qualities. It isthe embodiment of eternity, bliss and knowledge. Mayr-ka-sakrtana be thor-oughly victorious especially in revealing the astonishing pastimes of love of r r

Rdh-Kayugala.

Comment

Harinma is like a new bud of a lotus flower. By constant chanting ofharinma,the name first makes its appearance within the heart of the sdhaka. Thereafter,Kas form, His transcendental qualities, His pastimes, and associates such as thegopasand gops, all become manifest within the heart. The devotee directly per-

ceives all of these within his heart. He also perceives the vilsa or amorous sports ofthe Lord. In the end, he gives up this material body and obtaining his eternal form,enters into the pastimes of the Lord. It is, therefore, said that the holy name whichreveals theprema-vilsa of r r Rdh Ka should be especially glorified.

r Caitanya-caritmta (Antya-ll 20.11,13-14):

nma-sakrtana haite sarvnartha-na

sarva-ubhodaya, ka-premera ullsasakrtana haite ppa-sasra-nanacitta-uddhi, sarva-bhakti-sdhana-udgamaka-premodgama,premmta-svdanaka-prpti, sevmta-samudre majjana

By the performance ofr-ka-sakrtana, all kinds ofanarthasare destroyedand the heart becomes purified. The reactions to many lifetimes of sinful activitiesare eradicated and along with them, material existence consisting of repeated birth

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and death which is a by-product of those sins. All kinds of benedictions arise fromr-ka-sakrtana, which instigates all varieties ofsdhana giving rise toprema-bhakti. Ka-prema appears and one begins to taste its nectar. r Ka is then

obtained. Finally, one achieves spotless purity and is thoroughly cooled andrefreshed by complete immersion in the nectar ocean of service to r Ka.

ikaka: Song One (from Gtval)

pta-varaa kali-pvana gorgoya aichana bhva-vibhorcitta-darpaa parimrjana kr

ka-krtana jaya citta-vihrhel bhava dva-nirvpaa-v ttika-krtana jaya klea nivtti

reya-kumuda-vidhu jyotsn-prakaka-krtana jaya bhakti-vilsa

viuddha vidy vadh-jvana rpaka-krtana jaya siddha-svarpananda-payo nidhi vardhana-krtti

ka-krtana jaya plvana-mrttipade-pade pya svda-pradtka-krtana jaya prema vidht

bhaktivinoda-svtma snapana vidhnaka-krtana jaya prema-nidna

Adopting the sentiment and golden lustre of the limbs of rmat Rdhik, racnandana Gaurahari, the supreme deliverer of the fallen conditioned souls ofKali-yuga, would chant the holy name of r Ka absorbed in a deep emotionalstate. By the potency of His krtana, not only the sinful and materially afflicted peo-ple of Kali-yuga were delivered, but the birds, beasts, insects, and worms as well.

While describing the glories of the holy name, He spoke as follows:The chanting of the holy name of r Ka thoroughly cleanses the mirror of

the heart. It very easily extinguishes the blazing forest fire of material existence anddissipates, once and for all, the threefold miseries:(1) dhytmikamiseries arisingfrom ones own body and mind, (2) dhibhautikamiseries arising from other liv-ing entities, and (3) dhidaivikamiseries arising from material nature or the

demigods.

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substance is realised exclusively by knowledge, or in others words through the func-tion of the citpotency, it is referred to as Brahman. When realised through the com-bined functions of the satand citpotencies, it is referred to as Paramtm, and when

realised through the functions of all potenciessat, cit, and nandathat supremetruth is referred to as Bhagavn.

When the absolute truth, or in other words Bhagavn, is viewed in terms of Hisopulences or majesty (aivarya), He is perceived as Vsudeva Ka, and when

viewed in terms of His sweetness (mdhurya), He is perceived as Vrajendra-nandanaymasundara r Ka, the topmost relisher of transcendental rasa. r Nryaais the worshipable object of two and a halfrasas. He is served primarily in the moodsofnta and dsya. The relationships ofsakhya and vtsalya are faintly present, but

because the natural feelings of intimacy are somewhat crippled by the sense of theLords majesty, they are only counted as half. r Ka is served in all five principaltranscendental rasasknown as mukhya-rasa.

Vrajendra-nandana ymasundara r Ka is the supreme truth, the originalsource of all manifestations. His vaibhava-praka expansion, r Baladeva Prabhu,manifests the abode of Mah-Vaikuha. He is situated there in His eternal catur-vyuha expansionsVsudeva, Sakaraa, Pradyumna, and Aniruddha.

When a mantra is recited only within the mind, it is calledjapa. At that time thechanter attains the perfection of the goal upon which he has fixed his mind. But kr-tana, which is executed with vibration of the lips, yields a greater result thanjapa.

When chanting is done audibly with movement of the lips, it is called krtana. Kr-tana is superior tojapawithin the mind, because one derives great benefit by hear-ing the sound vibration. Simultaneously, others who hear such krtana also derivebenefit. Thus there is benefit both for the chanter and for the hearers.

The word sakrtana means sarvatobhvena-krtana. (Sarvato-bhvena-krtanameans complete krtana, or in other words, krtana that is performed in full knowl-edge ofsambandha-jna and free from all anarthasand apardhas.) This refers to

that krtana, the performance of which requires no assistance from any other agasofsdhana. Partial krtana of the holy name of r Ka is not called sakrtana.

When there is partial or imperfect chanting of the holy name of r Ka, thejvadoes not attain the full effect. As a result, many people fall into doubt about thepotency of the holy name. Therefore, let there be all victory for the perfect andcomplete chanting of the holy name of r Ka.

By discussing material topics, one obtains fragmentary material happiness. In thetranscendental realm, r Ka is the only object of attainment. There is no possi-

bility of any material objects being there. Therefore, by chanting the holy name of

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r Ka, one obtains all kinds of perfections which are transcendental to materialnature. Out of the various types of perfection, seven in particular are certainlyobtained by r-ka-sakrtana. These seven types of perfection are being

described here.

1. Ceto-darpaa-mrjanam:Cleanses the mirror of the heart

The chanting of the holy name of r Ka cleanses the dust from the mirror ofthe heart of the living entity. The mirror of the heart of the baddha-jva is thor-oughly covered by the dust of material contamination. This material contamination,

indicative of thejvasdisregard for the Lord (bhagavat-vimukhat), is of three types:(1) anybhilathe living entity who is distracted from the Lord is filled withdesires separate from the interest of the Lord, (2) phala-bhogaenjoyment of thefruits of worldly activities, and (3) phala-tygarenunciation which is not under-taken for the pleasure of the Lord.

The chanting of the holy name of r Ka is the most effective instrument forcleansing the dirt from the mirror of thejvasheart. As long as the dirt of materialcontamination is present, the pure spiritual form of the living entity is not reflectedin the mirror of his heart. Therefore, the three kinds of contamination mentionedabove are all forms ofkaitava or deceit which obscure the true vision of the self.

They are obstacles which completely cover the heart of thejva.By the chanting of the holy name of r Ka, all these obstacles are removed.

Finally, when the mirror of the heart is cleansed by complete chanting of the holyname, ones pure spiritual form is reflected in the mirror of the heart and one under-stands, I am the servant of Lord Ka.

2. Bhava-mahdvgni-nirvpaam:

Extinguishes the blazing forest fire of material existence

Externally, this material world appears very beautiful, charming, and pleasing.But in reality, it is just like a blazing fire within a dense forest. This material worldis blazing with innumerable sufferings which come under three headings: (1)dhytmika, (2) dhidaivika, and (3) dhibhautika.

As a blazing fire thoroughly destroys all the trees and animals of the forest, theforest fire of material existence in the shape of repeated birth and death constantly

burns the living entities who are distracted from r Ka. But when one takes up

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6. Prati-padam prmtsvdanam:Enables one to taste nectar at every step

r-ka-sakrtana causes one to taste complete nectar at every step. In the rel-ishing of transcendental rasa, there is neither deficiency nor incompleteness ofnanda. By the performance ofr-ka-sakrtana, one relishes the complete anduninterrupted bliss ofrasa at every moment.

7. Sarvtma-snapanam:Completely bathes the body, mind, and tm

Even aprkta-vastuor transcendental objects become softened by the chantingof the holy name of r Ka. In the material realm, the body, mind, and the soulare not only purified byr-ka-sakrtana, but are undoubtedly softened as well.

The living entity who is engrossed in bodily designations becomes covered withthe dirt of the gross and subtle bodies. By the power of the holy name, all these con-taminations are cleansed away. When attachment toward mundane existence is van-quished, the ka-unmukha jva obtains the cooling and soothing service of rKas lotus feet.

r Jva Gosvm has written in the Bhakti-sandarbha (273) and in his Krama-sandarbha commentary on rmad-Bhgavatam (seventh canto):

ataeva yadyapy any bhakti kalau kartavytad krtankhy bhakti-sayogenaiva

This means that although in Kali-yuga it is necessary to perform the other eightagas of bhakti (i.e., ravaam, smaraam, pda-sevanam, arcanam, vandanam,dsyam, sakhyam, and tm-nivedanam), they must be performed in connection

with the chanting of the holy name (krtanam). By this method, bhakti is fullyaccomplished.

rla Bhaktivinoda hkuras r Bhajana-rahasya verses

Ceto-darpaa-mrjanam:

In material existence, the heart is covered by attachment for mundane enjoyment,

apardha, lust, anger, greed, intoxication, illusion, and envy. The mirror of the heart

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is cleansed from all these impurities by bhagavn-nma-krtana. This is possiblebecause the holy name is sac-cid-nanda-maya, as described by r Rpa Gosvm inhis r Nmaka (7) taken from Stava-ml:

sditrita-janrti-rayeramya-cid-ghana sukha-svarpie

nma! gokula mahotsavya teka! pra-vapue namo nama

O Nma! O Ka! You destroy all the sufferings (arising from nmpardha)of those who have taken shelter of You. You are the form of supreme beauty, con-

centrated consciousness, and spiritual happiness, and You are the embodiment ofbliss for the residents of Gokula (the gopas, gops, cows, calves, and all other lifeforms of Gokula). Therefore, I offer repeated obeisances unto You, who are the per-sonification of the complete manifestation of Vaikuha.

Bhava-mahdvgni-nrvpanam:

The blazing forest fire of material existence in the form of repeated birth anddeath, and the three-fold miseries arising thereof, is effortlessly extinguished by per-forming nma-sakrtana. This is confirmed in Hari-bhakti-vilsa (11.371) quotingfrom rmad-Bhgavatam (6.2.46):

nta para karma-nibandha-kntanamumukat trtha-padnukrtantna yat puna karmasu sajjate mano

rajas-tamobhy kalila tato nyath

Therefore, for persons desiring release from material bondage, there is nomethod superior to the chanting of the holy name of the Supreme Lord at whosefeet all the places of pilgrimage reside. Such chanting destroys the root cause of sin-ful activity. Consequently, by the performance ofnma-sakrtana, one will neveragain become implicated in fruitive activities (karma-khaa). This is not the case,however, with material methods of atonement, because even after such perfor-mances, the heart again becomes contaminated by the modes of passion and igno-rance.

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reya-kairava-candrik-vitaranam:

r-ka-nma emits nectarine rays which cause the white lily of supreme for-

tune to bloom. As the moon, by its rays, causes the white lilies to blossom andbecome very fragrant, the holy name, by the transmission of its potency, causes allkinds of good fortune to arise for thejvas. The following verse from the Prabhsa-khaa of the Skanda-Pura has been cited as evidence of this in the Hari-bhakti-vilsa (11.451):

madhura-madhuram-etan magala magalnsakala-nigamavall-sat-phalam cit-svarpa

sakd-api parigta raddhay helay vbhguvara nara-mtra trayet ka-nma

Of all that is auspicious, the holy name of r Ka stands supreme. Of all thatis sweet, the holy name is sweeter still. It is the eternal spiritual fruit of the wish-ful-filling tree of the entire Vedas and the embodiment of the absolute truth endowed

with full consciousness. O best of the Bhgus! If anyone even once chants the holyname of Lord Ka, either with faith or indifferently, the holy name delivers himfrom the ocean of material existence.

Comment

In his Dig-darin commentary on this verse rla Santana Gosvm hasexplained that the word cit-svarpam means caitanya-brahma-svarpam. Thismeans that the holy name is the embodiment of that Brahman which is endowed

with full consciousness. In other words the holy name is identical with the SupremeLord Himself. The words sakd-apimean that if the holy name is chanted even

once, everything even up to moka follows as a necessary result. Santana Gosvmemphasizes this point by using the conditional case (bhavet) meaning that it must beso. He says that the suffixpariinparigtam indicates that even if the holy name isuttered indistinctly (avyaktam) or incompletely (asampram), it will deliver such aresult.

The suffixparialters the meaning of words in many different ways. It expressesthe following ideas: against, opposite to, away from, except, round about, fully,abundantly, richly, in high degree, and so on. rla Bhaktisiddhnta Sarasvat

hkura Prabhupda has interpreted the wordpariin a different sense. He takes it

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in the sense of distinctly or fully (praka-rpe) meaning that the holy name shouldbe chanted without offence (nirapardhe). If the holy name is chanted in this way, it

will immediately deliver the chanter.

Vidy-vadh-jvanam:

The holy name is the life of all transcendental knowledge, which is here com-pared to a wife. This is supported in the Hari-bhakti-vilsa (11.441) quoting fromthe Grua Pura:

yad-icchasi para jna jnd yat parama pada

taddarea rjendra kuru govinda krtanam

O Rjendra (best of Kings)! If you desire to obtain that topmost knowledge by which the supreme goal (param-padam) is attained, then with great respect anddevotion, chant the holy name of r Govinda.

Comment

In his Dig-darincommentary on this verse rla Santana Gosvm explains thatthe word jnam here refers to knowledge concerning the glories of the topmostbhagavad-bhakti. By chanting the holy name of Govinda one easily obtains suchknowledge and, consequently, the supreme destination known as param-padam.Param-padam does not refer to mukti. Beyond mukti, beyond Vaikuha, beyondeven Ayodhy and Mathurthe attainment of the service of the lotus feet of rKa in Vraja is what is here referred to asparam-padam. This fruit is obtained bykrtana ofgovinda-nma, not by any ordinary knowledge.

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It is further stated in the rmad-Bhgavatam (3.5.40):

dhtar yad asmin bhava a jvstpa-trayebhihat na arma

tman labhante bhagavas tavghri-cchy sa-vidym ata rayema

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O maintainer of the universe! O Lord! In this material world thejvaswho dis-regard the Lord are always overwhelmed by the three-fold miseriesdhytmika,dhibhautika, and dhidaivika. Thus they are unable to find any happiness or peace.

Therefore, O Bhagavn, in full knowledge, we are taking shelter of the shade ofYour lotus feet.

Comment

The words sa-vidymwith full knowledgemean with bhakti. Out of all typesofvidy, bhaktiis the best, because by it Bhagavn becomes known.

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In the rmad-Bhgavatam (4.29.49) it is stated, s vidy tan-matir-yay: Thatby which ones attention is concentrated upon the Supreme Lord is called vidy.rla Bhaktivinoda hkura has composed a verse in this connection explaining howka-nma is the life of such knowledge (Bhajana-rahasya 1.21):

ye aktite ke mati kare udbhvana

vidy-nme sei kare avidy khaanaka-nma sei vidy-vadhura jvanaka-pda-padme ye karaye sthira mana

That potency by which ones intelligence is aroused toward Ka is known asvidy. Only bybhaktican ones attention be drawn upon the lotus feet of Bhagavn.

Therefore, the knowledge being referred to here is bhakti. This knowledge dissi-pates ignorance. Ka-nma is the life of transcendental knowledge by which theconsciousness becomes firmly situated at the lotus feet of r Ka, and one isengaged in the service of His lotus feet.

nandmbudhi-vardhanam:

Nma-krtana expands the ocean of transcendental bliss within the heart, as it isstated in the Hari-bhakti-vilsa (10.193) quoting from rmad-Bhgavatam (8.3.20):

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I offer my respectful obeisances again and again unto the lotus feet of that per-son whose heart trembles with bliss upon chanting and hearing the holy name of rKa, whose bodily hairs stand on end and dance due to ecstacy, and who is expert

in delivering the conditioned souls who are sunk in the mud of the ocean of mater-ial existence.

Sarvtma-snapanam:

The self is thoroughly cleansed by bathing in the holy name, as it is stated in theHari-bhakti-vilsa (11.359) quoting from rmad-Bhgavatam (12.12.48):

sakrtyamno bhagavn anantarutnubhvo vyasana hi pusmpraviya citta vidhunoty aea

yath tamo rko bhram ivti-vta

By describing the transcendental characteristics or pastimes of Bhagavn rHari, or by hearing of His glories, the Supreme Lord r Ka enters within theheart (as hari-kath) and drives away all ignorance (andhakra) exactly as the sun dri-

ves away darkness. And as a powerful wind blows away a mass of clouds, the hearingofll-kath eradicates all the sufferings of material existence. The word andhakrarefers to the various contaminations of the heart such as anarthasand apardhas.

rla Bhaktivinoda hkura has composed the following Bengali verse in thisconnection (Bhajana-rahasya 1.24):

ruta anubhuta yata anartha sayogar ka krtane saba haya ta viyoga

je rpa vyute megha srya tama ne

citte praveiy doa aea vineka nmraye citta darpaa mrjjanaati ighra labhe jva ka prema-dhana

All varieties of anarthas that have ever been heard of or experienced aredestroyed by chanting the holy name of r Ka. As the wind disperses the cloudsor as the sun dissipates the darkness, the Supreme Lord, through the medium ofhearing His transcendental pastimes, enters the heart and completely destroys the

extensive material contamination. By taking shelter of the name of r Ka, the

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mirror of the heart is cleansed and very quickly thejva attains the treasure ofka-prema.The holy name of r Ka is caitanya, fully conscious, and it is the personification

ofmdhurya, sweetness, and of transcendental rasa. As stated in the Nmaka (8):

nrada-voj-jvana!sudhormi-nirysa-mdhur-pra!

tva ka-nma! kmasphura me rasane rasena sad

O ka-nma! You are the life-support of r Nradas v. You are the crest

upon the waves of nectar arising from the ocean ofmdhurya. May you, therefore,always appear very prominently on our tongues, accompanied by great attachment.r-harinma is worshipable particularly for liberated persons. Simply bynm-

bhsa, or a semblance of pure chanting, all misery and distress are dissipated. As stat-ed in the Nmaka (2):

jaya nmadheya! muni-vnda-geya! jana-rajanya param akarkte

tvam andard api mang-udritanikhilogra-tpa-paal vilumpasi

O Nmadheya, O Ka appearing in the form of the name! Great sages suchas Nrada and others constantly chant Your glories. For the delight of all humani-ty, You have appeared in the form of transcendental syllables. Although You aredirectly the supreme Brahman, r Ka Himself, You appear in the form of sylla-bles for the benefit of people in general. Even if one chants the holy name of theLord indifferently (avahelan), or in other words, with the four kinds of nm-

bhsasketya (to indicate something else),parihsa (jokingly), stobha (for musi-cal entertainment), and hel (neglectfully)the holy name is competent to destroythe most grievous sins and thus nullify all severe material afflictions. Therefore, ONma, may there be all victory unto You!

It is, therefore, stated in r Caitanya-Bhgavata (Madhya 23.76-78):

hare ka hare ka ka ka hare harehare rma hare rma rma rma hare hare

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prabhu kahe-kahila ei mah-mantraih japa giy sabe kariy nirbandha

ih haite sarva-siddhi haibe sabrasarva-kaa bala ithe vidhi nhi ra

r Caitanya Mahprabhu said, I have spoken this mah-mantra, now all of youreturn home and perform japa and krtana of the holy name with great love andfaith, keeping track of the number of rounds you chant. By this practice, all types ofperfection will arise. Always chant the holy name, for there are no rules and regula-tions regarding its performance. At every moment, utter this mah-mantra.

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loka Two

Why is nma-sdhana so accessible?

@#-

&@ |B

@B A ||2||nmnm akri bahudh nija-sarva-aktis

tatrrpit niyamita smarae na klaetd tava kp bhagavan mampidurdaivam dam ihjani nnurga

Anvaya

(he) bhagavanO Bhagavn (being compelled by causeless mercy); nmnm bahud-h akriYou have manifested innumerable names such as Ka and Govinda justto benefit the living entities; tatraand in all those names; arpitYou have invest-ed; nija sarva aktiall the potencies of Your respective personal forms; smaraekla apimoreover, in remembering the holy names of the Lord; na niyamita

You have not imposed any restrictions as is the case with sandhy-vandan, or svit-r-gyatr, which must be chanted bybrhmaasonly at specified times of the day.In other words, at any time of the day or night, the holy names can be chanted andremembered. This is the provision You have made; tava etd kpalthough

Your mercy is so great; mama dam durdaivammy misfortune (in the form ofoffenses to the holy name) is such that; anurga na ajaniI have not awoken

attachment; ihafor these holy names which award all benedictions and are so eas-ily accessible.

Translation

O Bhagavn! Your holy name bestows all auspiciousness upon the living enti-ties. Therefore, for the benefit of the jvas, You eternally manifest Your innumer-able names, such as Rma, Nryaa, Ka, Mukunda, Mdhava, Govinda,

Dmodara, and so on. You have invested those names with all the potencies of Your

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respective personal forms. Out of causeless mercy, You have not even imposed anyrestrictions on the chanting and remembrance of such names as is the case withsandhy-vandan, which must be chanted only at specified times of the day. In other

words, at any time of the day or night, the holy name can be chanted and remem-bered. This is the provision You have made. O Lord! This is Your causeless mercyupon the living entities. Nonetheless, I am so unfortunate due to committing offens-es that I have not awoken any attachment for Your holy name, which is so easilyaccessible and bestows all good fortune.

r Sanmodana Bhyam

r-ka-sakrtana is of four varieties being distinguished bynma, rpa, gua,and ll. The holy name of r Ka is the original seed of all happiness. The wordnmliterally means possessing a name. It is used almost exclusively with referenceto the Supreme Lord to indicate the personality whom the holy name addresses. r-nma and r-nmare one and the same fundamental truth. There is no differencebetween Them. r-ka-nma-sakrtana is extremely beneficial for everyone inall respects. Therefore, in order to arouse faith in thejvastoward the holy name ofthe Lord, Svayam Bhagavn r Caitanya Mahprabhu personally broadcast the

supreme utility ofka-nma-sakrtana.He says, O Bhagavn! O most merciful one! Seeing me devoid of all shelter, Youhave manifested Your holy names, being moved by Your causeless mercy. You havemany names which are all non-different from You. These are classified into twogroups: (1) mukhyaprincipal, and (2) gauasecondary. The names Hari, Ka,Govinda, Acyuta, Rma, Ananta, Viu, and so on, are principal names; whereas, thenames Brahma, Paramtm, niyant (supreme controller),pt (maintainer), sra(creator), and mahendra (the great chief) are secondary names. Furthermore, Youhave invested Your principal names with all the potencies and perfect competenceof Your svarpa-akti.

This is proved by the statements of many scriptures. The first reference describesthe holy names power to destroy sins. This verse is found in Hari-bhakti-vilsa(11.486) quoting from rmad-Bhgavatam (6.16.44):

na hi bhagavann aghaitam idatvad-darann nm akhila-ppa-kaya

yan-nma sakc chravat

pukkao pi vimucyate sasrt

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O Bhagavn! Just by seeing You, all the sins of men become destroyed. This isnot at all impossible, for even a low class dog-eater (cala) who hears Your holyname but once is liberated from material existence.

The next two verses explain the superiority of chanting the holy name to studyof the Vedas. These verses are found in Bhakti-sandarbha (Anuccheda 265) quotingfrom the Viu-dharmottara Pura. The second verse in this series is also found inHari-bhakti-vilsa (11.378):

vedkar yvanti pahitni dvijtibhitvanti harinmni krttitni na saaya

g-vedo yajur-veda sma-vedo py atharvaa

adhts tena yenokta harir ity akara dvayam

The extent to which the twice-born brhmaasrecite the syllables of the Vedas,they most certainly (indirectly) chant the holy name of the Lord. Of this there is nodoubt. But one who has uttered the two syllables Hari should be understood tohave completed his study of all the Vedasthe g Veda, Yajur Veda, Sma VedaandAtharva Veda.

The next verse is also on the same theme. It is found in Bhakti-sandarbha(Anuccheda 265) and in Hari-bhakti-vilsa (11.379), quoting from the SkandaPura:

m co m yajustta m sma pahakicanagovindeti harer-nma geya gyasva nityaa

Therefore do not study the g, Yajur, Sma,Atharva or any other of the Vedas.Just sing the name of Govinda, and in this way engage constantly in the chanting ofthe holy name of the Lord.

The next verse shows the effect of disrespecting the holy name. It is found inBhakti-sandarbha (Anuccheda 265) and in Hari-bhakti-vilsa (11.509) quoted fromthe Vaikha-mhtmya of the Padma Pura:

avamanya ca ye ynti bhagavat-krtana narte ynti naraka ghora tena ppena karma

Those persons who disrespect the chanting of the holy name of the Supreme

Lord and go about their way fall down into formidable hell as a consequence of sucha sinful act.

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The next verse establishes that the chanting of the holy name is the most effec-tive method ofsdhana both for the sdhakasand for the siddhas. This verse is foundin rmad-Bhgavatam (2.1.11). It has been cited in Bhakti-sandarbha (Anuccheda

265), Hari-bhakti-vilsa (11.414), and Bhakti-rasmta-sindhu(1.2.230):

etan nirvidyamnnm icchatm akuto-bhayamyogin npa nirtam harer-nmnukrtanam

O King! It is the opinion of all scriptures and all previous cryasthat whetherone is an unalloyed devotee, detached from material existence on account of directexperience of the misery of material life, whether one is desirous of elevation to the

heavenly planets or liberation, or whether one be a self-satisfied yog(tmrma),one should chant the holy name of the Lord with great love.In his Bhakti-rasmta-sindhu commentary on this verse rla Vivantha

Cakravart hkura explains that the term nirvidyamnnm means of those whoare devoid of all desires, including the desire for liberation. This term refers to theeknta-bhaktas. The word icchatm means of those who seek the heavenly planetsand liberation. This refers to thejnsand karms. The wordyoginm means of the

yogs. This refers to the tmrmasor those who take pleasure in the self.The word akutobhayam means that there is absolutely no doubt about the effi-

cacy ofnma-krtana. It does not depend on time, place, person, articles of worship,purity or impurity. Even if the holy name comes in contact with a mlecchawho isintolerant of the service of the Lord, the holy name will act. The words nma-anukrtanam mean either constant chanting or chanting to an extent that is appro-priate for ones practice ofbhakti. This practice is suitable both in the stage ofsd-hana, practice, and sdhya, perfection. The purport of the word nirtam (it hasbeen decided) is that this fact has been decided by the common consent of previousisand mahariswho became devoid of all doubt after direct experience and real-

ization.The next verse describes the self-revealing power of the holy name and its abil-

ity to deliver the living entities from material existence. This verse is found in Hari-bhakti-vilsa (11.512), quoted from the g Veda (1.156.3):

sya jnanto nma cid-viviktanamahaste vio sumatim bhajmahe

o ity etad-brahmaopadia nma

yasmd-uccryamam-eva sasrabhayt-trayati tasmd ucyate tra

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O Viu! Your name is fully spiritual (cit-svarpa), and thus it is self-manifested.Although we are not perfectly acquainted with the glories of uttering Your holyname, if we chant, knowing just a little of its glories, we will obtain full knowledge

of that subject. Brahmj propagated the transcendental sound o , the mere utter-ance of which liberates one from the fear of material existence. Therefore, the vibra-tion o is known as traka-brahma. Traka means that which liberates or enablesone to cross over.

The next verse shows how the mere utterance of the holy name makes one a fitcandidate for liberation. This verse is quoted in Hari-bhakti-vilsa (11.417) from thePadma Pura (Uttara-khaa, Chapter 46):

sakd-uccrita yena harir-ityakara-dvayambadda parikaras-tena mokya gamana prati

Those who are free from all offenses and who utter even once the two syllablesHari become resolute to obtain liberation from material existence and the serviceof the lotus feet of the Supreme Personality of Godhead.

In his Dig-darin commentary on this verse, rla Santana Gosvm hasexplained that the words badda-parikaras, to tighten ones girth, mean that hebecomes immediately prepared, and mokya gamana prati mean for obtainingliberation. He says that by this simple act ones sdhana is complete, sdhanasamyag-anuhitam ity artha.

The next verse from rmad-Bhgavatam (2.3.24) shows by indirect indicationthe power of the holy name to melt the heart. It is cited in Hari-bhakti-vilsa(11.505):

tad ama-sra hdaya batedayad ghyamair hari-nma-dheyai

na vikriyettha yad vikronetre jala gtra-ruheu hara

O Sta! If ones heart does not melt and begin to flow toward the Supreme Lordupon hearing and chanting His holy name, if ones eyes do not fill with tears and thehairs of ones body stand on end due to ecstacy, then one should know that onesheart has become as hard as iron due to committing nmpardha.

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The next verse confirms that the holy name is the ripened fruit of all the Vedasand can thus easily deliver one from material existence. This verse is found in Hari-bhakti-vilsa (11.451) quoting from the Prabhsa-khaa of the Skanda Pura:

madhura-madhuram-etan-magala magalnsakala-nigama-vall-satphala cit-svarpam

sakd-api parigta raddhay helay vbhguvara naramtra trayet kanma

Of all that is auspicious, the holy name of r Ka stands supreme. Of all thatis sweet, the holy name is sweeter still. It is the eternal spiritual fruit of the wish-ful-

filling tree of the entire Vedas and the embodiment of the absolute truth endowedwith full consciousness. O best of the Bhgus! If anyone even once chants the holyname of Lord Ka, either with faith or indifferently, the holy name delivers himfrom the ocean of material existence.

The next verse from thedi Pura proves the power of the holy name to bringKa under control. This verse is quoted in Hari-bhakti-vilsa (11.446) and Bhakti-rasmta-sindhu(1.2.231):

gtv ca mama nmni vicaren-mama sannidhauiti brabmi te satya krto ha tasya crjuna!

O Arjuna! I declare this truth unto you that those who approach Me chantingMy name certainly purchase Me. I become completely subservient to them.

The last two verses in this section, quoted from the Padma Pura, establish thatthe holy name is completely beyond material nature and, therefore, cannot begrasped with the material senses. These verses appear in Bhakti-rasmta-sindhu(1.2.233-234). The first verse in the series also appears in Hari-bhakti-vilsa

(11.503):

nma cintmai ka caitanya-rasa-vigrahaprna uddho nitya-mukto bhinnatvn-nma-nmino

The holy name of r Ka awards all benedictions just like the cintmaistone.It is Ka Himself, the embodiment of all transcendental mellows (caitanya-rasa-vigraha). The holy name is complete, beyond the influence ofmy, and eternally

liberated, since r-ka-nma and r-ka-nmare non-different.

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ata r-ka-nmdi na bhaved grhyam indriyaisevonmukhe hi jihvdau svayam eva sphuraty ada

Therefore, the transcendental name, form, qualities, and pastimes of r Kacannot be perceived with the gross material senses. They automatically manifestthemselves on the tongue and other senses which have awakened eagerness for thetranscendental service of the Lord.

Thus the existence of all potencies in harinma is established by the statementsof the ruti, smti, and the tantras. After explaining how Bhagavn has mercifullyinvested all powers in His holy names, r Caitanya Mahprabhu says:

In the processes ofkarma,jna, andyoga emphasis is placed on the rules or

considerations regarding time, place, and performer. But in the chanting andremembering of Your holy name, You have not imposed any restrictions regardingtime, place, and performer. This is an example of your limitless mercy upon us. Inspite of this, we are so unfortunate that we have failed to obtain even the slightestattraction toward Your most munificent names. The word durbhgya, misfortune,indicates the presence ofnmpardha. Nmpardhawill be briefly described inthe discussion ahead. r Caitanya Mahprabhu continues:

In this material world fashioned bymy, thejvaswho are distracted from theLord are bound by attachment to innumerable types of sense gratification. Theynever make any endeavour to direct their attention toward the Lord. They arealways engrossed in karma,jna, and other methods which simply produce misery.But thejva can never achieve eternal welfare by these methods.

Thinking thus, unlimitedly merciful r Ka manifested His holy names to thejvas as the method of obtaining bhakti. Bhakti is predominated by the hldinpotency of r Kas svarpa-akti, and by the chanting of the holy name it istransmitted into the hearts of thejvas. But in spite of hearing and chanting, thejvasdo not obtain attachment toward the holy name on account of offenses. Therefore,

persons possessing raddh should receive harinma from the mouth of r guru-deva. Being attentive to avoid committing offenses, they should perform japa andnma-sakrtanawith great faith, as far as their capacity allows.

Offenses are of ten kinds:

The ten offenses to the holy name are mentioned in the Padma-Pura (Svarga-khaa, 48). They have also been quoted in Hari-bhakti-vilsa (11.521-524) and

Bhakti-sandarbha (Anuccheda 265):

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(1) satm nind nmna paramam apardha vitanute; yata khyti yta kathamusahate tad vigarhmTo criticise the devotees of the Lord is a very grievousoffense to r-nma. How can r-nma-prabhutolerate criticism of those great souls

who are deeply devoted to the holy name and who spread its glories throughout the world? Therefore, criticism of saintly persons and devotees is the first offenseagainst the holy name.(2) ivasya r vior ya iha gua-nmdi-sakalam; dhiy bhinna payet sa khaluharinmhitakaraIn this world, those persons who, by mundane intelligence, seea difference in the all-auspicious transcendental holy name, form, qualities, and pas-times of r Viu, in other words, who consider them to be like material phenom-ena and thus different from nm-viu, commit an offense against the holy name.

Furthermore, one who considers the qualities, names, and other attributes of riva to be different from those of r Viu commits a serious offense.In his Dig-darin commentary on this verse quoted in Hari-bhakti-vilsa

(11.521), rla Santana Gosvm has said: di-abdena rpa-lldi, dhiypi hari-nmni ahitam apardha karotti tath saThe word di refers to the otherattributes of r iva such as his form and pastimes. If one even thinks that r ivasname, form, qualities, and pastimes are different from those of r Viu, he com-mits a serious offense against harinma.

rla Jva Gosvm has nicely explained the meaning of this statement in theBhakti-sandarbha (Anuccheda 265). He says that if the possessive case is used, thenthe word ca (and) must be used after r Viu. This means that the name, form,qualities, and pastimes of iva and those of r Viu are identical. The meaninghere is that the iva being referred to is none other than Viu in another form. The

word rin the verse appears in front of Viu and not in front of iva to give promi-nence to Viu. The word nmpardha used with reference to iva signifies thatthe name iva here simply indicates r Viu. The name of iva has also been list-ed in this way in the thousand names of Viu. Therefore the oneness referred to

simply means that iva is nothing but a manifestation of Viu in another form.Consequently one should not see any difference between them. Otherwise if onethinks that iva is a separate and independently powerful Lord, that is an offense toharinma.(3) guror avaj To disregard the spiritual master who is established in all thetruths regarding the holy name, considering him to be an ordinary man possessinga perishable body composed of material elements, is the third offense against theholy name.

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(4) ruti-stra nindanamThe fourth offense is to find fault with the Vedas, thesattvata Puras, and other scriptures.(5) tathrthavdoThe fifth offense is to consider the glories of the holy name to

be exaggerated.(6) hari-nmni kalpanamThe sixth offense is to ascribe ones own imaginarymeaning to the holy name.(7) nmno bald yasya hi ppa-buddhir na vidyate tasya yamair hi uddhiPersons

who have the tendency to commit sinful actions on the strength of the holy namecannot be purified by any artificial processes ofyoga, such asyama, niyama, dhyna,dhra, and so on. This is certain.(8) dharma-vrata-tyga-hutdi karma ubha-kriy-smyam api pramdaTo con-

sider routine religion, penances, renunciation, sacrifices and other ordinary piousactivities in the material mode of goodness (sat-karma) to be equal to the transcen-dental holy name of the Lord is negligence and is thus considered an offense.(9) araddadhne vimukhe py avati ya-copadea iva-nmpardhaToinstruct the glories of the holy name to faithless persons who are averse to hearingand chanting the holy name is also an offense.(10) rutvpi nma-mhtmya ya prtir-ahito dhama aha mamdi-paramonmni so py apardhaktThose who, in spite of hearing the astonishing glories ofthe holy name, maintain the conception that I am this material body and that

worldly objects are mine, and who display no persistence in or love for the utter-ance of the holy name, are also offenders to the holy name.

It is essential to chant the holy name free from these ten kinds of offenses. Achanter of the holy name does not have to endeavor to dissipate sins by sat-karma,nor does he endeavor to accumulate pious credits like the fruitive workers. Suchfruitive activities are no longer under his jurisdiction. In other words, he has alreadyrelinquished the authority as well as the obligation to perform them.

If, however, one commits any offense against the holy name, he should constantly

chant the holy name, feeling very aggrieved at heart. By such constant chanting ofharinma, there will be no opportunity to commit further offenses and all previousoffenses will be destroyed.

This is stated in the Padma Pura (Svarga-khaa, 64):

nmpardha-yuktn nmny eva haranty adhamavirnti prayuktni tny evrtha kari ca

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Onlyharinma is able to destroy the sins of persons who are infested with nm-pardha. Therefore, one should constantly chant the holy name of the Lord. By thisprocess, all offenses will be dissipated and one will obtain ka-prema, the highest

attainment of life.When all offenses have thus been nullified, attachment will awaken for r-hari-

nma. At that time sarvrtha-siddhi, complete perfection, will be attained. Heresarvrtha-siddhiimplies ka-prema. This is the second instruction of r Caitanya

Mahprabhu.

r Caitanya-caritmta (Antya-ll 20.17-19):

aneka-lokera vchaneka-prakrakpte karila aneka-nmera pracrakhite uite yath tath nma laya

kla-dea-niyama nhi, sarva siddhi hayasarva-akti nme dil kariy vibhga

mra durdaivanme nhi anurga!

Those who are distracted from the Lord, being bound by the illusory energy,

have innumerable desires for sense enjoyment in their hearts. Therefore they arecheated and deprived of their constitutional occupation which is to engage in bha-gavad-bhakti. The Supreme Lord is very merciful. Moved by great compassion, Hehas manifested His many names, and in the vibration of such names, He has notimposed any restrictions in regard to time, place, or person. Even by chanting r-ka-nma at the time of eating, drinking, and sleeping, all perfection is attained.

Alas, r Ka has invested all His potencies in His holy names, but I am so unfor-tunate that I have not even the slightest attachment for them.

ikaka: Song Two (Gtval)

tuhu day-sgara trayite prnma aneka tuy ikholi nisakala akati dei nme tohr

grahae rkhali nhi kla-vicrr-nma-cintmai tohri samn

vive biloli karu-nidn

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tuy day aichana parama udratiaya manda, ntha! bhga hmrnhi janamila nme anurga mora

bhakativinoda-citta dukhe vibhora

O ocean of mercy r Ka, You have manifested Your innumerable names inthis world just to deliver the living entities from the ocean of material existence. Outof Your kindness, You have invested all the potencies of Your respective transcen-dental forms into those names. In the chanting of the holy name, You have notplaced any restrictions regarding time, place or other considerations. At any time, inany place, under any circumstance, the sdhaka-jva can perform japa, krtana, or

smaraa of the holy name.Like Your transcendental form, the holy name is sat-cit-nanda, and it is supe-rior even to cintmai, touchstone. You have distributed this touchstone-like hari-nma throughout the entire world. This is the topmost display of Your mercy. Onthe one hand Your mercy is extremely generous and beyond compare. Yet my mis-fortune is very great, for I have not even the slightest attraction toward the mag-nanimous name of r Ka. Therefore Bhaktivinoda hkura says, My heart isoverwhelmed with sad

siksastakam - sanmodanam bhasya

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