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Çré Näma’s Mercy Manifesto

Revelations and Meditations on the Holy Name by Çré Caitanya Mahäprabhu and some of His personal associates.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare

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© All excerpts from the books of His Divine Grace A.C Bhaktivedanta Swami Prabhupäda are copyrighted by Bhaktivedanta Book Trust International. All rights reserved.

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CONTENTS

1. Maìgaläcaraëa---------------------------------------------------------------

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2. Revelations and Meditations on the Meaning of the Holy Name by-

(a)

Çréla Prabhupäda ------------------------------------------------------------------------ 10

(b)

Çréla Bhaktivinoda Öhäkura ---------------------------------------------------------- 13

(c)

Çréla Jéva Gosvämé ---------------------------------------------------------------------- 15

(d)

Çréla Raghunätha däsa Gosvämé ---------------------------------------------------- 17

(e)

Çréla Gopäla Guru Gosvämé --------------------------------------------------------- 19

3. A Glimpse into the Culture of the Holy Name by-------------------- 22

(a)

Çré Caitanya Mahäprabhu------------------------------------------------------------- 23

(b)

Çré Païcatattva--------------------------------------------------------------------------- 28

(c)

Çréla Jagadänanda Paëòita------------------------------------------------------------ 29

(d)

Çréla Haridäsa Öhäkura---------------------------------------------------------------- 32

(e) Çréla Sanätana Gosvämé --------------------------------------------------------------- 36

(f)

Çréla Rüpa Gosvämé --------------------------------------------------------------------- 37

(g)

Çréla Bhaktivinoda Öhäkura ---------------------------------------------------------- 39

(i) Çré Nagara Kértana------------------------------------------------------------------- 39

(ii) Boro Sukher Khabor Gäi --------------------------------------------------------- 40

(iii)

Näma’s Transcendental Price List --------------------------------------------- 42

(iv)

Näma’s Primary Business Outlets and Key Personnel --------------------- 43

(v) bhojana-lälase rasane ämära-------------------------------------------------------44

(vi) A Spiritual Request ---------------------------------------------------------------- 45

(vii) The Glories of the Holy Name ------------------------------------------------- 47

(h) Çréla Bhaktisiddhänta Sarasvaté Öhakura ----------------------------------------- 49

(i) Çréla Prabhupäda ------------------------------------------------------------------------ 50

4. Appendix --------------------------------------------------------------------------

(a) A Mälä of Meditations from the Followers of Çré Caitanya Mahäprabhu - 55

(b) Meditations from the Eternal Essence of Çästra -------------------------------- 60

(c) A Traditional Prayer for Approaching the Holy Name ---------------------- 65

(d)

More Traditional Prayers for Approaching the Holy Name ------------------ 66

(e)

The Ultimate Manaù-Çikñä ----------------------------------------------------------- 68

(f)

Three Entrance Keys into the World of Näma ----------------------------------- 69

(g)

Connecting My Heart with Näma --------------------------------------------------- 70

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ÇRÉ GURU PRAËÄMA

oà ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù

I offer my respectful obeisances unto my spiritual master who, with the torchlight of knowledge, has opened my eyes, which were blinded by the darkness of ignorance.

ÇRÉ RÜPA PRAËÄMA

çré-caitanya-mano-’bhéñöaà sthäpitaà yena bhü-tale svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

When will Çréla Rüpa Gosvämé Prabhupäda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?

MAÌGALÄCARAËA

vande ’haà çré-guroù çré-yuta-pada-kamalaà çré-gurün vaiñëaväàç ca çré-rüpaà sägrajätaà saha-gaëa-raghunäthänvitaà taà sa-jévam sädvaitaà sävadhütaà parijana-sahitaà kåñëa-caitanya-devaà çré-rädhä-kåñëa-pädän saha-gaëa-lalitä-çré-viçäkhänvitäàç ca

I offer my respectful obeisances unto the lotus feet of my spiritual master and

of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiñëavas and unto the six Gosvämés, including Çréla Rüpa Gosvämé, Çré Sanätana Gosvämé, Raghunätha däsa Gosvämé, Jéva Gosvämé, and their associates. I offer my respectful obeisances unto Çré Advaita Äcärya Prabhu, Çré Nityänanda Prabhu, Çré Caitanya Mahäprabhu, and all His devotees, headed by Çréväsa Öhäkura. I then offer my respectful obeisances unto the lotus feet of Lord Kåñëa, Çrématé Rädhäräëé, and all the gopés, headed by Lalitä and Viçäkhä.

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale çrémate bhaktivedänta-svämin iti namine

I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta

Swämé Prabhupäda, who is very dear to Lord Kåñëa having taken shelter at His lotus feet.

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namas te särasvate deve gaura-väné-pracäriëe nirviçeña-çünyavädi-päçcätya-deça-täriëe

Our respectful obeisances are unto you, O spiritual master, servant of Sarasvaté Gosvämé. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale çrémate bhaktisiddhänta-sarasvatéti namine

I offer my respectful obeisances unto His Divine Grace Bhaktisiddhänta

Sarasvaté, who is very dear to Lord Kåñëa having taken shelter at His lotus feet.

çré-värñabhänavé-devé-dayitäya kåpäbdhaye kåñëa-sambandha-vijïäna-däyine prabhave namaù

I offer my respectful obeisances to Çré Varñabhänavé-devé-dayita däsa, who is

favored by Çrématé Rädhäräné and who is an ocean of transcendental mercy and the deliverer of the science of Kåñëa.

mädhuryojjvala-premäòhya-çré-rüpänuga-bhaktidaçré-

gaura-karuëä-çakti-vigrahäya namo ’stu te

I offer my respectful obeisances unto you, the personified energy of Çré

Caitanya’s mercy, who deliver devotional service which is enriched with conjugal love of Rädhä and Kåñëa, coming exactly in the line of revelation of Çréla Rüpa Gosvämé.

namas te gaura-väëé-çré-mürtaye déna-täriëe rüpänuga-viruddhäpasiddhänta-dhvänta-häriëe

I offer my respectful obeisances unto you, who are the personified teachings of

Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate any statement which is against the teachings of devotional service enunciated by Çréla Rüpa Gosvämé.

namo-gaura-kiçoräya säkñäd-vairägya-mürtaye vipralambha-rasämbhode pädämbujäya te namaù

I

offer my respectful obeisances unto Gaurakiçora däsa Bäbäjé Mahäräja, who

is

renunciation personified. He is always merged in feelings of separation and

love for Kåñëa.

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namo bhaktivinodäya sac-cid-änanda-nämine gaura-çakti-svarüpäya rüpänuga-varäya te

I offer my respectful obeisances unto Saccidänanda Bhaktivinoda, who is a

transcendental energy of Çré Caitanya Mahäprabhu. He is a strict follower of the Gosvämés, headed by Çréla Rüpa Gosvämé.

gaurävirbhäva-bhümes tvaà nirdeñöä saj-jana-priyaù vaiñëava-särvabhaumaù çré-jagannäthäya te namaù

I offer my respectful obeisances to Jagannätha däsa Bäbäji Mahäräja, who is respected by the entire Vaiñëava community and who discovered the place where Lord Caitanya appeared.

çré-rüpa çré sanätana bhaööa-raghunäth çré-jéva gopäla-bhaööa däsa-raghunäth

All glories to Çré Rüpa Gosvämé, Sanätana Gosvämé, Raghunätha Bhaööa Gosvämé, Çré Jéva Gosvämé, Gopäla Bhaööa Gosvämé, and Raghunätha däsa Gosvämé.

ei chay gosäir kori caraëa vandan jähä hoite bighna-näç abhéñöa-püraë

I offer my obeisances to the feet of these six Gosvämés. By offering them my

obeisances all obstacles to devotion are destroyed and all spiritual desires are

fulfilled.

çré caitanya-mano’-bhéñöam sthäpitaà yena bhü-tale svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

When will Çréla Rüpa Gosvämé Prabhupäda, who has established within this material world the mission to fulfil the desire of Lord Caitanya, give me shelter under his lotus feet?

väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca patitänäà pävanebhyo vaiñëavebhyo namo namaù

I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord.

They are just like desire trees who can fulfil the desires of everyone, and they

are full of compassion for the fallen conditioned souls.

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ÇRÉ GAURÄÌGA PRAËÄMA

namo mahä-vadänyäya kåñëa-prema-pradäya te kåñëäya kåñëa-caitanya-nämne gaura-tviñe namaù

O most munificent incarnation! You are Kåñëa Himself appearing as Çré Kåñëa Caitanya Mahäprabhu. You have assumed the golden colour of Çrématé Rädhäräëé, and You are widely distributing pure love of Kåñëa. We offer our respectful obeisances unto You.

ÇRÉ PAÏCA-TATTVA PRAËÄMA

païca-tattvätmakaà kåñëaà bhakta-rüpa-svarüpakam bhaktävatäraà bhaktäkhyaà namämi bhakta-çaktikam

I offer my obeisances unto the Supreme Lord, Kåñëa, who is nondifferent from

His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy.

ÇRÉ KÅÑËA PRAËÄMA

he kåñëa karuëä-sindho déna-bandho jagat-pate gopeça gopikä-känta rädhä-känta namo ’stu te

O my dear Kåñëa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of gopés, especially Rädhäräëé. I offer my respectful obeisances unto You.

ÇRÉ RÄDHÄ PRAËÄMA

tapta-käïcana-gauräìgi rädhe våndävaneçvari våñabhänu-sute devé pranamämi hari-priye

I offer my respects to Rädhäräëé, whose bodily complexion is like molten gold and who is the Queen of Våndävana. She is the daughter of King Våñabhänu, and very dear to Lord Kåñëa.

SAMBANDHÄDHIDEVA PRAËÄMA

jayatäà suratau paìgor mama manda-mater gaté mat-sarvasva-padämbhojau rädhä-madana-mohanau

Glory to the all-merciful Rädhä and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me.

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ABHIDHEYÄDHIDEVA PRAËÄMA

dévyad-våndäraëya-kalpa-drumädhaù çrémad-ratnägära-siàhäsana-sthau çrémad-rädhä-çréla-govinda-devau preñöhälébhiù sevyamänau smarämi

In a temple of jewels in Våndävana, underneath a desire tree, Çré Çré Rädhä- Govinda, served by Their most confidential associates sit upon an effulgent throne. I offer my humble obeisances unto Them.

PRAYOJANÄDHIDEVA PRAËÄMA

çrémän räsa-rasärambhé vaàçé-vaöa-taöa-sthitaù karñan veëu-svanair gopér gopénäthaù çriye ’stu naù

Çréla Gopénätha, who originated the transcendental mellow of the räsa dance, stands on the shore at Vaàçévaöa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.

PAÏCA-TATTVA MAHÄ-MANTRA

(jaya) çré-kåñëa-caitanya prabhu nityänanda çré-advaita gadädharä çréväsädi-gaura-bhakta-vånda

HARE KÅÑËA MAHÄ-MANTRA

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare

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Revelations on the Meaning of the Holy Name

By fondly chanting harinäma while contemplating His true meaning and

praying to Him with tears in the eyes, gradually by His mercy, one’s chanting

will advance. If this method is not followed, it will take many lifetimes to reach

perfection.

Çréla Bhaktivinoda Öhäkura Çré Caitanya-çikñämåta, Sixth Rainfall, Fourth shower

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Çréla Prabhupäda

Caitanya Mahäprabhu teaches us that we should only beg God for His service life after life. This is the actual meaning of the Hare Kåñëa mahä-mantra. When we are chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma, Räma, Hare Hare, we are actually addressing God and His energy, Harä. Harä is Kåñëas internal potency, Çrématé Rädhäräëé or Lakñmé. Jaya rädhe! This is daivé prakåti, and the devotees take shelter of the daivé prakåti, Çrématé Rädhäräëé. Thus the Vaiñëavas worship Rädhä-Kåñëa, Lakñmé-Näräyaëa and Sétä-Räma. In the beginning of the Hare Kåñëa mahä- mantra we first address the internal energy of Kåñëa, Hare. Thus we say, “O Rädhäräëé! O Hare! O energy of the Lord!When we address someone in this way, he usually says, “Yes, what do you want?” The answer is, Please engage me in Your service.This should be our prayer. Teachings of Lord Kapila, the Son of Devahüti

prayer. – Teachings of Lord Kapila, the Son of Devahüti The word Harä is the form

The word Harä is the form of addressing the energy of the Lord, and the words Kåñëa and Räma are forms of addressing the Lord Himself. Both Kåñëa and Räma mean “the supreme pleasure,” and Harä is the supreme pleasure energy of the Lord, changed to Hare in the vocative. The supreme pleasure energy of the Lord helps us to reach the Lord.

The material energy, called mäyä, is also one of the multienergies of the Lord. And we, the living entities, are also the energy, marginal energy, of the Lord. The living entities are described as superior to material energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises; but when the superior marginal energy is in contact with the superior energy, Harä, it is established in its happy, normal condition.

These three words, namely Hare, Kåñëa, and Räma, are the transcendental seeds of the mahä-mantra. The chanting is a spiritual call for the Lord and His energy to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother’s presence. Mother Harä helps the devotee achieve the Lord Father’s grace, and the Lord reveals Himself to the devotee who chants this mantra sincerely. The Science of Self-Realization

mantra sincerely. – The Science of Self-Realization Hare refers to the energy of the Lord, and

Hare refers to the energy of the Lord, and Kåñëa and Räma refer to the Lord Himself. Therefore, when we chant Hare Kåñëa, we are praying, O Lord, O energy of the Lord, please accept me.” We have no other prayer than “Please

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accept me.” Lord Caitanya Mahäprabhu taught us that we should simply cry and pray that the Lord accept us. As Caitanya Mahäprabhu Himself prayed,

ayi nanda-tanuja kiìkaraà patitaà mäà viñame bhavämbudhau kåpayä tava päda-paìkaja- sthita-dhülé-sadåçaà vicintaya

O Kåñëa, son of Nanda, somehow or other I have fallen into this ocean of nescience and ignorance. Please pick me up and place me as one of the atoms at

Your lotus feet.

The Path of Perfection

atoms at Your lotus feet. ” — The Path of Perfection Hare is the form of

Hare is the form of the word harā when address, when She is addressed. And Kṛṣṇa, when He’s addressed, the form does not change. This is grammatical rule. So Hare Kṛṣṇa means, “Oh, the energy of Kṛṣṇa, or energy of the Lord,” and Kṛṣṇa, “the Lord.” So Hare Kṛṣṇa. Hare Kṛṣṇa means I am praying not only to the Lord, but to the energy also. This is natural…It is to be understood that the Absolute has energy. He has got different energies. By His energies He is acting, and that is confirmed in the Vedic sūtra, parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). The Supreme Absolute Truth has multi-energies. Parāsya śaktir vividhaiva śrūyate, multi-energies. And svābhāvikī āna-bala- kriyā ca, and by His energies he’s working in such a nice way that it appears that it is being automatically done. Just like this tape recorder is working. How it is working? The electric energy is there. By the electric energy the machine is so nicely working that when it is replayed exactly I am speaking. So energy is working. I am speaking, my speaking energy is acting, electric energy is helping. This machine energy is accepting and a nice thing is coming. Similarly, the whole cosmic manifestation is the manifestation of the energies. The rascals, they do not understand. And when it is stated that everything is Brahman, that is to be understood that everything is working under the energy of the Supreme Brahman. That is real meaning. But this is simultaneously one and different. When this tape recorder will play, it will play exactly I am speaking to you. There will be no difference of voice. If somebody hears from other room, he’ll understand that Swamiji’s speaking, but still, that speaking is different from me. Because my energy is working there. Similarly, there are two kinds of energies. Just like when I am speaking, this is my real energy, and when this tape recorder will speak, that is also my energy, but that is separated energy. Similarly, this material manifestation is separated energy, and there is direct

This material energy, separated energy, is the reflection of

energy. The direct

the direct energy. Just like when this tape recorder will be replayed it is the reflection of my original speech. Similarly, this material manifestation is a reflection of the original energy, internal energy… So this “Hare” means we are directly approaching the original energy of the Supreme Lord. “Please accept

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me, under You. Now I am under reflection. I am trying to get substance from the reflection”. Suppose a tree is reflected by the bank of a river, the exact. So if somebody dives into the river and tries to take fruit from that tree, it will not be possible because that is reflection. One has to go to the real tree. So we are hankering after life, we are hankering after pleasure, but we are seeking pleasure in the reflection, māyā. Therefore we are frustrated, confused. Therefore this prayer is to the original energy. Without energy, without energy the Lord is not without energy. Rādhā-Kṛṣṇa, Lakmī-Nārāyaa, Sītā-Rāma. So God is always with energy. Without energy, he is incomplete. Sun without sunshine is incomplete. Is it possible? …So we are praying to the original energy, Hare Kṛṣṇa. Because energy and the energetic, Rādhā-Kṛṣṇa. Rādhā- Kṛṣṇa, They are not separate, but it is pleasure. When They are separated, Rādhā and Kṛṣṇa, that is energetic, that is giving impetus. Just like the man and the woman, they come from the same source, but one body is energetic to the other. Man is energy to the woman. Woman is the energy to the man. Why the creation is not one kind of? Why there is fair sex? They’re coming from the same womb of the mother. Why not one, boy only? Why girl? Why nature has provided like that? Let simply boys come. No. It is required. But the whole

thing is perverted reflection. Here the man, woman, the energy

But by this, one can understand the reality. Just like the shadow, the five fingers. One person who is not misled, he can understand that the original palm has five fingers, although he cannot see it. From the shadow. Similarly, from this energy, work of the energy in this material perverted reflection, one can understand that there is a reality. In the reality, in the abode of Kṛṣṇa, the same

things are there, the same trees are there, the same things are there, but they are original, personal energy.

It is simply

So this “Hare” means we are directly approaching the original energy of the Supreme Lord. “Please accept me, under You.”. Room Conversation, October 20, 1968, Seattle

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Çréla Bhaktivinoda Thäkura

1. HARE: OH HARI! he hare, mac-cittaà håtvä bhava-bandhanän mocaya Oh Hari! Please capture my mind and heart and free me from material bondage.

2. KÅÑËA: OH KÅÑËA! he kåñëa, mac-cittaà äkarñaya Oh Kåñëa! Please attract my mind by pulling it to You.

3. HARE: OH HARI! he hare, sva-mädhuryeëa mac-cittaà hara Oh Hari! Please capture my mind and heart with Your unsurpassed sweetness.

4. KÅÑËA: OH KÅÑËA! he kåñëa, sva-bhakta-dvärä bhajana-jïäna-dänena mac-cittam çodhaya Oh Kåñëa! Please purify my mind with knowledge about pure devotional service given to me by Your own devotees.

5. KÅÑËA: OH KÅÑËA! he kåñëa, näma-rüpa-guëa-lélädiñu man-niñöhäm kuru Oh Kåñëa! Please give me firm faith in Your transcendental name, form, qualities and pastimes.

6. KÅÑËA: OH KÅÑËA! he kåñëa, rucir bhavatu me Oh Kåñëa! Please give me taste for Your transcendental name, form, qualities and pastimes.

7. HARE: OH RÄDHÄ! he hare, nija-sevä-yogyaà mäà kuru Oh Rädhä! Please make me fit to serve You.

8. HARE: OH RÄDHÄ! he hare, sva-seväm ädeçaya Oh Rädhä! Please direct me to do a particular service for You.

9. HARE: OH RÄDHÄ! he hare, sva-preñöhena saha sväbhéñöa-léläà çrävaya Oh Rädhä! Please tell me about Your cherished pastime with Your most beloved Kåñëa.

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10.

RÄMA: OH RÄMA! he räma, preñöhayä saha sväbhéñöa-léläà mäà çrävaya Oh Räma! Please tell me about Your cherished pastime with Your most beloved Rädhä.

11. HARE: OH RÄDHÄ! he hare, sva-preñöhena saha sväbhéñöa-léläà darçaya Oh Rädhä! Please reveal to me Your cherished pastime with Your most beloved Kåñëa.

12. RÄMA: OH RÄMA! he räma, preñöhayä saha sväbhéñöa-léläà mäà darçaya Oh Räma! Please reveal to me Your cherished pastime with Your most beloved Rädhä.

13. RÄMA: OH RÄMA! he räma, näma-rüpa-guëa-lélä-smaraëädiñu mäà yojaya Oh Räma! Please engage me in constantly remembering Your transcendental name, form, qualities, pastimes.

14. RÄMA: OH RÄMA! he räma, tatra mäà nija-sevä-yogyaà kuru Oh Räma! Please make me fit for Your personal service in Vraja.

15.HARE: OH HARI! he hare, mäà sväìgékåtya ramasva Oh Hari! Accepting me as Your own, please enjoy with me as You please.

16.HARE: OH HARI! he hare, mayä saha ramasva Oh Hari! Please enjoy with me in Your transcendental way.

NB. This revelation of the meaning of the Holy Name is attributed to Çréla Gopäla Guru Gosvämé by some vaiñëavas.

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Çréla Jéva Gosvämé’s Mahä-manträrtha-vyäkhyä

1. By His uncommon beauty, Çré Kåñëa Chandra takes away the mind of everyone. However, when Çré Rädhä expands Her own cleverness, She also captures Çré Kåñëas mind. Therefore She is called Harä.

2. By His loveliness and by the sweet sound of His flute, Çré Kåñëa, who is decorated with the most captivating qualities, attracts Rädhä. Therefore He is called Kåñëa.

3. It has been heard from the mouths of great souls that Lord Hari led away the fawn-eyed Rädhä from the Räsa dance to a secluded bower. Therefore Rädhä is called Harä.

4. As He sports with Rädhä, His blackish effulgence causes shiny gold to also appear blackish. Therefore He is called “Kåñëa”.

5. In pursuance of the wishes of His beloved Çré Rädhä, He made in the forest near Govardhana a lake named Çyäma-kuëda and then drew the waters of all holy bathing places there. Those who know this call Him “Kåñëa”.

6. By Her unsurpassed love, Çré Rädhä attracts Him who is the performer of wonderful pastimes to the Våndävana forest on the banks of Yamunä River. Those of steady intellect therefore call Him “Kåñëa”.

7. One day while Kåñëa was in Våndävana, He killed the demon Aåiñöa, who was disguised as a bull. At that time Rädhä affectionately called out to Him “O Hari!” Therefore She is known as Harä.

8. Sometimes due to excessive love, Çré Rädhäs voice becomes faint when She sings the glories of Çré Kåñëas pastimes. Therefore those who are expert in discerning spiritual sentiments call Her Harä.

9. Once, in the forest of Våndävana, Çré Kåñëa dropped His flute due to the intense experience of loving sentiments. At that time Rädhä stole His flute. Therefore She is called Harä.

10. Once Çré Kåñëa put His arms around Çré Rädhä, took Her into a bower shaped like one of the caves at Govardhana Hill and there enjoyed with Her. Therefore He is called “Räma”.

11. Every day the most merciful Çré Rädhä destroys (hati) the misery of the devotees and bestows (räti) happiness upon them. Therefore She is called Harä.

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12.The minds of the devotees always find pleasure in Çré Kåñëa, who is an ocean of transcendental bliss. Therefore that beautiful dark form of Kåñëa is called Räma.

13.Rädhä is called Rämä because She enjoyed Acyuta through loving pastimes in a forest pavilion made of flowering creepers. Because Kåñëa is with that Rämä, He is called “Räma”.

14.When all of Gokula was filled with wailing because of a forest fire, Çré Kåñëa extinguished it, thus greatly pleasing the Vrajaväsés. Therefore He is called Räma”.

15.Çré Kåñëa went to Mathurä to kill the demons headed by Kaàsa. By Her desire to enjoy confidential pastimes with Kåñëa, Çré Rädhä brought Kåñëa back to Våndävana. Therefore She is called Harä.

16.When Çré Kåñëa came back to Våndävana, He took away the suffering of the Vrajaväsés and by His wonderful pastimes, captivated Rädhäs mind. Therefore the son of Nanda is called “Hari.

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Çréla Raghunätha däsa Gosvämé’s Çré Harinämärtha-ratna-dépikä

(Illumination on the Jewels of Meaning in the Holy Name.)

Once, because of separation from Kåñëa, Rädhä began thinking about pleasing encounters with Him. In order to keep from shedding tears, She continuously chanted the following prayer:

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare

1. Hari! By simply hearing Your name, and by Your special sweetness, You captivate My mind.

2. Kåñëa! By Your constant and abundant transcendental bliss You attract everyone. (the syllable kåñ means “that which is universally beneficial” and ëa is the essential form of bliss, or that which is for one’s personal benefit).

3. Hari! By playing Your flute You take away my patience, modesty, gravity, fear etc.

4. Kåñëa! By the fragrance of Your body, You draw me from My home into the forest of Våndävana.

5. Kåñëa! To entice Me to enter the forest, when You arrive You suddenly pull on my bodice.

6. Kåñëa! Having attracted Me by the beauty of Your body and by Your extreme blissfulness, You draw Your fingernails across My breasts.

7. Hari! Having embraced Me in Your arms, You carry Me to a flower bed.

8. Hari! Having put Me down there, You take away My undergarments.

9. Hari! On the pretext of untying My underclothes, You remove all My pangs of separation.

10.Räma! You take pleasure in Me according to Your own sweet will.

11.Hari! Whatever few possessions I have left, those You also take.

12.Räma! You enjoy Me by making Me play the aggressive role in love.

13.Räma! O crest-jewel of pleasure; My eyes relish Your pleasantness which is undoubtedly the sweetness of Your youthful face.

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14.Räma! One who is actually a lover is called Räma. In this regard You are directly the act of love dalliance and the presiding Deity of Love. You are the transcendental Cupid, not only because of Your Love dalliances, not only because You are the performer and purpose of it, but because You are actually the embodiment of love itself.

15.Hari! You take away the doe of My mind. In other words, You make Me swoon in ecstasy.

16.Hari! O lion! You indeed resemble a lion in the activities of love, because of the boldness You show.

“When I am separated from such a dear one as You, a moment seems like a million kalpas. Now, trying to find some means to pass My time, I am simply chanting these sixteen names.”

By these names, which are nondifferent than the kissing lover Himself, Rädhä very quickly draws Kåñëa into a meeting of supreme bliss. The minds of Her sakhés, Her maïjarés and those who are sincerely trying to develop that mood are all completely fulfilled in this way.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare

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Çréla Gopäla Guru Gosvämé

1. The great devotees are always remembering Çré Rädhä-ramaëa, whose blackish youthful form is the embodiment of ecstatic bliss and which destroys the disease of birth and death brought about by ignorance.

2. When those great devotees see that a disciple has appreciation and love for Rädhä-ramaëa, and is also grateful, self-controlled, peaceful and steady- minded, they feel obliged to be merciful by giving him the prayer consisting of three names: Hare, Kåñëa and Räma.

3. When you touch fire, it burns your hand even without you desiring it. In the same way, when wicked-minded people remember the Lord by any means, He takes away all their sins. Therefore He is called “Hari”.

4. Comprehension of the principles underlying the Supreme Personality of Godhead’s form of eternity, knowledge and bliss takes away ignorance and its activities. Therefore the devotees remember Him as “Hari”.

5. Or, because He takes away the three kinds of suffering from all the living beings, whether mobile or immobile, He is called “Hari”. Or else, by the hearing and glorification of His transcendental qualities, He takes away the mind of all conditioned living beings, therefore He is “Hari”. Or, being greater than hundreds of Cupids, by His special sweetness He takes away the minds of all other avatäras, therefore that Çré Kåñëa is called by the name “Hari”. The vocative form is “Hare”.

6-8 In order to achieve the happiness of love in the Räsa dance, by Her form, qualities, love, affection etc. Çré Rädhä, the daughter of King Våñabhänu, who is the Lord’s own pleasure potency, takes away the mind of Kåñëa. Therefore, She is praised as Harä. The vocative form is “Hare”.

9. The root kåñ means “attracting” or “existing” and the word ëa means “satisfaction” or “bliss”. When combined, these two indicate the Supreme Absolute Truth, Çré Kåñëa.

10.The Supreme Lord Govinda, whose form is eternal, full of knowledge and bliss, is beginningless and existent before all others. He is the cause of all causes. Therefore He is called Kåñëa.

11.That beautiful, dark son of Nanda, with eyes like lotus petals, is the only source of bliss for the residents of Gokula, therefore He is called “Kåñëa”.

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12.Lord Çiva said to Pärvaté: “O Devé, by uttering the syllable all the sins go outside, and by uttering the syllable ma, when the sins try to enter again, they are blocked.”

13.The yogés take pleasure in the infinite, transcendental Soul who is a true reservoir of bliss. Therefore they designate that Supreme Brahman by the name “Räma”.

14.Çré Kåñëa, who is the chief of those expert in loving affairs and the worshipable Deity of amorous pastimes, always enjoys Çré Rädhä. Therefore He is called “Räma”.

15.Because He attracts Çré Rädhä’s mind and enjoys Himself by sporting with Her, He is known as “Räma”. In the Krama-dépikä, Kåñëa says to Candramä: “Rädhä’s name is far superior to hundreds of My names. Therefore, even I do not know what will be the result for one who always remembers Rädhä”.

will be the result for one who always remembers Rädhä”. 1. Hare – Because Rädhä captures

1. Hare Because Rädhä captures Kåñëa’s mind, She is called “Harä”. The vocative form is “Hare”.

2. Kåñëa – Because He captures Rädhä’s mind, He is called “Kåñëa”.

3. Hare Because Rädhä takes away Kåñëa’s reputation of being shy, sober etc., She is called Harä”.

4. Kåñëa Wherever Rädhä is, or wherever She goes, there She sees Kåñëa and thinks, “Now He is touching Me and forcefully pulling my bodice and other garments.” Therefore He is called “Kåñëa”.

5. Kåñëa Because He pleases Rädhä with His flute playing, He draws Her into the forest of Våndävana. Therefore He is called “Kåñëa”.

6. Kåñëa – Because Kåñëa’s activities are always drawing the heart of Rädhä, He is called “Kåñëa”.

7. Hare Wherever Kåñëa is, or wherever He goes, there He sees, “Now She is in front of Me, now She’s leaning against My side”. In this way He is constantly pleased. Therefore, she is called “Harä”.

8. Hare Because Rädhä takes Kåñëa away by forcing Him to meet Her in a secret place, She is called “Harä”.

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9. Hare Because Rädhä takes Kåñëa away by making Him come to the forest of Våndävana, She is called “Harä”.

10.Räma By His humour, appearance etc. Çré Kåñëa gives delight to Rädhä. Therefore, He is called “Räma”.

11.Hare Because Rädhä instantly takes away Kåñëa’s patience, support etc., She is called “Harä”.

12.Räma By kissing Her, touching Her breasts, embracing Her etc., Kåñëa enjoys Rädhä. Therefore, He is called “Räma”.

13.Räma Because Kåñëa sometimes enjoys with Rädhä by making Her play the dominant role in love, He is called “Räma”.

14.Räma – Because He enjoys such love playing, He is called “Räma”.

15.Hare When the Räsa dance is over and Rädhä has captured Kåñëa’s mind, She goes away. Therefore, She is called “Harä”.

16.Hare After the Räsa dance is finished, Kåñëa has also captured Rädhä’s mind and goes away. Therefore, He is called “Hari”.

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A Glimpse into the Culture of the Holy Name

O Lord! You always have the va’s welfare in mind; thus in this Age of Kali, You descended into this world, bringing Your holy name with You.

You preached the chanting of the Holy Name as the religious duty for this age. By following this as the main means, one attains the treasure of love for Kåñëa.

You told everyone that the only religious duty the jéva must respect is to remember the Holy Name and to chant the Holy Name. Çréla Bhaktivinoda Öhakura Harinäma Cintämaëi, 1.76-78

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Çré Caitanya Mahäprabhu

Prakäçänanda Sarasvaté then said, “I understand that Your name is Çré Kåñëa Caitanya. You are a disciple of Çré Keçava Bhäraté, and therefore You are glorious.

You belong to our Çaìkara-sampradäya and live in our village, Väräëasé. Why then do You not associate with us? Why is it that You avoid even seeing us?

You are a sannyäsé. Why then do You indulge in chanting and dancing, engaging in Your saìkértana movement in the company of fanatics?

Meditation and the study of Vedänta are the sole duties of a sannyäsé. Why do You abandon these to dance with fanatics?

You look as brilliant as if You were Näräyaëa Himself. Will You kindly explain the reason that You have adopted the behavior of lower-class people?”

Çré Caitanya Mahäprabhu replied to Prakäçänanda Sarasvaté, “My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me.

‘You are a fool,’ he said. ‘You are not qualified to study Vedänta philosophy, and therefore You must always chant the holy name of Kåñëa. This is the essence of all mantras, or Vedic hymns.

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.

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.’

After describing the potency of the Hare Kåñëa mahä-mantra, My spiritual master taught Me another verse, advising Me to always keep it within My throat.

For spiritual progress in this Age of Kali, there is no alternative, there is no alternative, there is no alternative to the holy name, the holy name, the holy name of the Lord.

Since I received this order from My spiritual master, I always chant the holy name, but I thought that by chanting and chanting the holy name I had been bewildered.

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While chanting the holy name of the Lord in pure ecstasy, I lose Myself, and thus I laugh, cry, dance and sing just like a madman.

Collecting My patience, therefore, I began to consider that chanting the holy name of Kåñëa had covered all My spiritual knowledge.

I saw that I had become mad by chanting the holy name, and I immediately submitted this at the lotus feet of my spiritual master.

My dear lord, what kind of mantra have you given Me? I have become mad simply by chanting this mahä-mantra!

Chanting the holy name in ecstasy causes Me to dance, laugh and cry.’ When My spiritual master heard all this, he smiled and then began to speak.

It is the nature of the Hare Kåñëa mahä-mantra that anyone who chants it immediately develops his loving ecstasy for Kåñëa.

Religiosity, economic development, sense gratification and liberation are known as the four goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificant as straw in the street.

For a devotee who has actually developed bhäva, the pleasure derived from dharma, artha, käma and mokña appears like a drop in the presence of the sea.

The conclusion of all revealed scriptures is that one should awaken his dormant love of Godhead. You are greatly fortunate to have already done so.

It is a characteristic of love of Godhead that by nature it induces transcendental symptoms in one’s body and makes one more and more greedy to achieve the shelter of the lotus feet of the Lord.

When one actually develops love of Godhead, he naturally sometimes cries, sometimes laughs, sometimes chants and sometimes runs here and there just like a madman.

Perspiration, trembling, standing on end of one’s bodily hairs, tears, faltering voice, fading complexion, madness, melancholy, patience, pride, joy and humilitythese are various natural symptoms of ecstatic love of Godhead, which causes a devotee to dance and float in an ocean of transcendental bliss while chanting the Hare Kåñëa mantra.

It is very good, my dear child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased me very much, and I am very much obliged to You.

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My dear child, continue dancing, chanting and performing saìkértana in association with devotees. Furthermore, go out and preach the value of chanting kåñëa-näma, for by this process You will be able to deliver all fallen souls.’

Saying this, My spiritual master taught Me a verse from Çrémad-Bhägavatam. It is the essence of all the Bhägavatam’s instructions; therefore he recited this verse again and again.

When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.

I firmly believe in these words of My spiritual master, and therefore I always chant the holy name of the Lord, alone and in the association of devotees. That holy name of Lord Kåñëa sometimes causes Me to chant and dance, and therefore I chant and dance. Please do not think that I intentionally do it. I do it automatically.

Compared to the ocean of transcendental bliss that one tastes by chanting the Hare Kåñëa mantra, the pleasure derived from impersonal Brahman realization [brahmänanda] is like the shallow water in a canal.

My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.

After hearing Lord Çré Caitanya Mahäprabhu, all the Mäyävädé sannyäsés were moved. Their minds changed, and thus they spoke with pleasing words.

“Dear Çré Caitanya Mahäprabhu, what You have said is all true. Only one who is favored by fortune attains love of Godhead.

CC Ädi 7.66-100

what You have said is all true. Only one who is favored by fortune attains love

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Çré Çré Çikñäñöaka

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-saëkértanam

Glory to the çré-kåñëa-saìkértana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saìkértana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always

anxious.(1)

nämnäm akäri bahudhä nija-sarva-çaktis taträrpitä niyamitaù smaraëe na kälaù etädåçé tava kåpä bhagavan mamäpi durdaivam édåçam ihäjani nänurägaù

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Kåñëa and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.(2)

tåëäd api sunécena taror api sahiñëunä amäninä mänadena kértanéyaù sadä hariù

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.(3)

na dhanaà na janaà na sundaréà kavitäà vä jagad-éça kämaye mama janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth.(4)

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ayi nanda-tanuja kiìkaraà patitaà mäà viñame bhavämbudhau kåpayä tava päda-paìkajasthita- dhülé-sadåçaà vicintaya

O son of Mahäräja Nanda [Kåñëa], I am Your eternal servitor, yet somehow or

other I have fallen into the ocean of birth and death. Please pick me up from

this ocean of death and place me as one of the atoms at Your lotus feet.(5)

nayanaà galad-açru-dhärayä vadanaà gadgada-ruddhayä girä pulakair nicitaà vapuù kadä tava-näma-grahaëe bhaviñyati

O my Lord, when will my eyes be decorated with tears of love flowing

constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?(6)

yugäyitaà nimeñeëa cakñuñä prävåñäyitam çünyäyitaà jagat sarvaà govinda-viraheëa me

O Govinda! Feeling Your separation, I am considering a moment to be like

twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.(7)

äçliñya vä päda-ratäà pinañöu mäm adarçanän marma-hatäà karotu vä yathä tathä vä vidadhätu lampaöo mat-präëa-näthas tu sa eva näparaù

I know no one but Kåñëa as my Lord, and He shall remain so even if He

handles me roughly by His embrace or makes me brokenhearted by not being

present before me. He is completely free to do anything and everything, for He

is always my worshipful Lord, unconditionally.(8)

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Çré Païcatattva

The characteristics of Kåñëa are understood to be a storehouse of transcendental love. Although that storehouse of love certainly came with Kåñëa when He was present, it was sealed. But when Çré Caitanya Mahäprabhu came with His associates of the Païca-tattva, they broke the seal and plundered the storehouse to taste transcendental love of Kåñëa. The more they tasted it, the more their thirst for it grew.

Çré Païca-tattva themselves danced again and again and thus made it easier to drink nectarean love of Godhead. They danced, cried, laughed and chanted like madmen, and in this way they distributed love of Godhead.

In distributing love of Godhead, Caitanya Mahäprabhu and His associates did not consider who was a fit candidate and who was not, nor where such distribution should or should not take place. They made no conditions. Wherever they got the opportunity, the members of the Païca-tattva distributed love of Godhead.

Although the members of the Païca-tattva plundered the storehouse of love of Godhead and ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times.

The flood of love of Godhead swelled in all directions, and thus young men, old men, women and children were all immersed in that inundation.

The Kåñëa consciousness movement will inundate the entire world and drown everyone, whether one be a gentleman, a rogue or even lame, invalid or blind.

When the five members of the Païca-tattva saw the entire world drowned in love of Godhead and the seed of material enjoyment in the living entities completely destroyed, they all became exceedingly happy.

The more the five members of the Païca-tattva cause the rains of love of Godhead to fall, the more the inundation increases and spreads all over the world.

CC Ädi 7.20-28

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Çréla Jagadänanda Paëòita

yadi karibe kåñëa-näma, sädhu-saìga kara bhukti-mukti-siddhi-väïchä düre pärihära

If you really want to chant kåñëa-näma purely, earnestly seek sädhu-saìga, the company of the pure devotees of Çré Kåñëa. Reject all unwanted cravings for sense enjoyment, liberation, mystic powers, and other material desires.

daça-aparädha tyaja mäna apamäna anäsaktye viñaya bhuïja, ära laha kåñëa-näma

Avoid the ten nämäparädhas and rise above the dualities of honor and dishonor, and so on. Life in the material world is to be used for Çré Kåñëa’s service. Render service to Çré Kåñëa without attachment to mundane objects and chant kåñëa-näma constantly.

kåñëa-bhaktir anuküla saba karaha svékära kåñëa-bhaktir pratiküla saba kara parihära

Accept everything favorable for executing kåñëa-bhakti as your very life, and completely reject anything unfavourable for practicing kåñëa-bhakti.

jnäna-yoga-ceñöä chäòa ära karma-saìga markaöa-vairägya tyaja yäte deha-raìga

Do not endeavor to attain mundane speculative knowledge, fruitive results, and mystic yoga-siddhis. False renunciation is called markaöa-vairägya, monkey renunciation, which simply aims covertly at bodily pleasures and comforts.

kåñëa ämäya päle, rakñe-jäna sarva-käla ätma-nivedana-dainye ghucäo jaïjäla

Bear in mind that Çré Kåñëa always protects and maintains every jéva. With deep humility, submit your life and soul to the lotus feet of Çré Kåñëa, for this will free you from unwanted material desires.

sädhu päbä kañöa baòa, jévera jäniyä sädhu-bhaktä-rüpe kåñëa äilä nadéyä

The omniscient Supreme Lord, Çré Kåñëa, knows how rarely jéva may find actual sat-saìga, so He has appeared personally as a pure devotee in Nadiyä.

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gorä-pada äçraya karaha buddhimän gorä bäé sädhu-guru kebä äche än

Therefore, all who are endowed with superior intelligence must take shelter of the lotus feet of Çré Gauräìga because Çré Gauräìga is the perfect sadhu and guru.

vairägé bhäi grämya-kathä na sunibe käne grämya-värttä nä kahibe, jabe milibe äna

My dear brothers who are in the renounced order, neither listen to mundane prattle not participate in such discussions when you happen to overhear them.

svapne o nä kara, bhäi, stré-sambhäñaëa gåhe stré-chäòiyä, bhäi, äsiyächa bana

Do not think of women, not even in dreams. The vows of your renounced order forbid female association; always remember you have renounced wife and home to come to the forest of Våndävana to engage wholeheartedly in bhajana.

jadi cäha praëäya räkhite gauräìgera sane choöa-haridäsera kathä thäke yena mane

If you desire to maintain your relationship with Çré Gauräìga, then constantly remember Choöa Haridäsa and why he was so strictly ostracized by the Lord Himself.

bhälä nä khäibe, ära bhäla nä paribe hådayete rädhä-kåñëa sarvadä sevibe

Refuse rich palatable food, and expensive and fine clothes. Always remain humble and constantly serve the Divine Couple Çré Çré Rädhä Kåñëa, in the depth of your heart.

baòa-haridäsera nyäya kåñëa-näma balibe badane añöa-käla rädhä sevibe kuïja-bane

Day and night, chant kåñëa-näma incessantly as Çréla Haridäsa Öhäkura did. In your heart, be absorbed in the añöa-käléya-lélä service of Çré Çré Rädhä Kåñëa in the kuïjas of Våndävana.

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gåhastha, vairägé-düìhe bale gorä-räya dekha bhäi, näma vinä jena dina nähi jäya

Çré Gauräìga’s instructions are for the gåhastha as well as the vairägé devotees. He said, “Take great care not to let a moment pass without uttering kåñëa- näma.

bahu aìga sädhane, bhäi, nähi prayojana kåñëa-nämäçraye çuddha karaha jévana

If you want to advance on the path of çuddha-bhakti, many rules and spiritual practices are not necessary. Simply beg for the complete shelter kåñëa-näma and thus purify your heart and consciousness.

baddha-jéve kåpä kari, kåñëa haila näma kali-jéva dayä korikåñëa haila gauradhäma

Çré Kåñëa descends to the material universe in the form of kåñëa-näma simply because of compassion for the conditioned jévas. Moreover, not long ago, to display special mercy to the fallen jévas of Kali-yuga, Çré Kåñëa appeared as Çré Caitanya Mahäprabhu in Gaura-dhäma (Navadvépa).

ekänta-sarala-bhäve bhaja gaura-jana tabe tapäibe, bhäi, çré-kåñëa-caraëa

So my dear brothers, serve the dear associates of Çré Gauräìga with sincerity and a guileless heart. This will guarantee that you reach the safe shelter of the lotus feet of Çré Kåñëa.

gaura-jana-saìga kara gauräìga baliyä hare kåñëa näma bala näciyä näciyä

Glorify the magnanimity of Çré Caitanya and glorify His associates. Chant the Hare Kåñëa mahä-mantra and dance in ecstasy.

acire päibe bhäi näma-prema-dhana yähä viläite prabhur ’nade’ e ägamana

Then you will be very quickly favoured with the most treasured object, näma- prema, for the Supreme Lord appeared in Nadéyä solely to distribute this priceless treasure freely.

Prema Vivarta, Ch. 7

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Çréla Haridäsa Öhäkura

(His prayers to Çré Caitanya Mahäprabhu)

kåpä kari’ näma-rüpe ämära jihväya nirantara näca prabhu dhari tava päya

O Lord! Be merciful and appear on my tongue in the form of Your holy name; dance there constantly, O Lord! I fall at Your lotus feet and beg this of You.

räkha iìhä lao täìhä tava icchä mata yäìhä räkha deha more kåñëa-nämämåta

You may keep me in this world or take me to Your abode as You please, but whatever You do with me, please always feed me the divine nectar of Your holy names.

jagajjane näma dite tava avatära jagajjana-mäjhe more kara aìgékära

You have descended to this world to distribute the holy name, so kindly also consider me one of those You intend to bless.

ämi ta adhama tumi adhama täraëa ubhaye sambandha ei patita pävana

I am the most lowly, whereas You are committed to uplifting the most fallen; this is our eternal relationship, O Savior of the fallen!

acchedya sambandha ei tomäya ämäya yära bale nämämåta e adhama cäya

On the strength of this unbreakable connection between us, O Lord, I beg You to shower upon me the nectar of the holy name. (Harinäma Cintämaëi, 11.53-57)

daça aparädha yena hådaye nä paçe kåpa kara mahäprabhu maji näma rase

O Mahäprabhu, please be merciful to me so that the 10 offenses never touch my heart, and I can always remain absorbed in the rasa of the Holy Name.

Harinäma Cintämaëi 13.59 Bhaktivinoda Öhäkura

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Once Haridäsa Öhäkura was sitting in his cave, reciting the holy name of the Lord very loudly.

The night was full of moonlight, which made the waves of the Ganges look dazzling. All directions were clear and bright.

Thus everyone who saw the beauty of the cave, with the tulasé plant on a clean altar, was astonished and satisfied at heart.

At that time, in that beautiful scene, a woman appeared in the courtyard. The beauty of her body was so bright that it tinged the entire place with a yellow hue.

The scent of her body perfumed all directions, and the tinkling of her ornaments startled the ear.

After coming there, the woman offered obeisances to the tulasé plant, and after circumambulating the tulasé plant she came to the door of the cave where Haridäsa Öhäkura was sitting.

With folded hands she offered obeisances at the lotus feet of Haridäsa Öhäkura. Sitting at the door, she then spoke in a very sweet voice.

“My dear friend,” she said, “you are the friend of the entire world. You are so beautiful and qualified. I have come here only for union with you.

“My dear sir, kindly accept me and be merciful toward me, for it is a characteristic of all saintly persons to be kind toward the poor and fallen.”

After saying this, she began to manifest various postures, which even the greatest philosopher would lose his patience upon seeing.

Haridäsa Öhäkura was immovable, for he was deeply determined. He began to speak to her, being very merciful toward her.

“I have been initiated into a vow to perform a great sacrifice by chanting the holy name a certain number of times every day.

As long as the vow to chant is unfulfilled, I do not desire anything else. When I finish my chanting, then I have an opportunity to do anything.

Sit down at the door and hear the chanting of the Hare Kåñëa mahä-mantra. As soon as the chanting is finished, I shall satisfy you as you desire.”

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After saying this, Haridäsa Öhäkura continued to chant the holy name of the Lord. Thus the woman sitting before him began to hear the chanting of the holy name.

In this way, as he chanted and chanted, the morning approached, and when the woman saw that it was morning, she got up and left.

For three days she approached Haridäsa Öhäkura in this way, exhibiting various feminine postures that would bewilder the mind of even Lord Brahmä.

Haridäsa Öhäkura was always absorbed in thoughts of Kåñëa and the holy name of Kåñëa. Therefore the feminine poses the woman exhibited were just like crying in the forest.

At the end of the night of the third day, the woman spoke to Haridäsa Öhäkura as follows.

“My dear sir, for three days you have cheated me by giving me false assurances, for I see that throughout the entire day and night your chanting of the holy name is never finished.”

Haridäsa Öhäkura said, “My dear friend, what can I do? I have made a vow. How, then, can I give it up?”

After offering obeisances to Haridäsa Öhäkura, the woman said, “I am the illusory energy of the Supreme Personality of Godhead. I came here to test you.

I have previously captivated the mind of even Brahmä, what to speak of others. Your mind alone have I failed to attract.

My dear sir, you are the foremost devotee. Simply seeing you and hearing you chant the holy name of Kåñëa has purified my consciousness. Now I want to chant the holy name of the Lord. Please be kind to me by instructing me about the ecstasy of chanting the Hare Kåñëa mahä-mantra.

There is now a flood of the eternal nectar of love of Godhead due to the incarnation of Lord Caitanya. All living entities are floating in that flood. The entire world is now thankful to the Lord.

Anyone who does not float in this inundation is most condemned. Such a person cannot be delivered for millions of kalpas.

Formerly I received the holy name of Lord Räma from Lord Çiva, but now, due to your association, I am greatly eager to chant the holy name of Lord Kåñëa.

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The holy name of Lord Räma certainly gives liberation, but the holy name of Kåñëa transports one to the other side of the ocean of nescience and at last gives one ecstatic love of Kåñëa.

Please give me the holy name of Kåñëa and thus make me fortunate, so that I also may float in the flood of love of Godhead inaugurated by Çré Caitanya Mahäprabhu.”

After speaking in this way, Mäyä worshiped the lotus feet of Haridäsa Öhäkura, who initiated her by saying, “Just perform chanting of the Hare Kåñëa mahä- mantra.

After thus being instructed by Haridäsa Öhäkura, Mäyä left with great pleasure. Unfortunately, some people have no faith in these narrations.

Therefore I shall explain the reasons why people should have faith. Everyone who hears this will be faithful.

During the incarnation of Lord Caitanya to inaugurate the Kåñëa consciousness movement, even such personalities as Lord Brahmä, Lord Çiva and the four Kumäras took birth upon this earth, being allured by ecstatic love of Lord Kåñëa.

All of them, including the great sage Närada and devotees like Prahläda, came here in the guise of human beings, chanting the holy names of Lord Kåñëa together and dancing and floating in the inundation of love of Godhead.

The goddess of fortune and others, allured by love of Kåñëa, also came down in the form of human beings and tasted the holy name of the Lord in love.

What to speak of others, even Kåñëa, the son of Nanda Mahäräja, personally descends to taste the nectar of love of Godhead in the form of the chanting of Hare Kåñëa.

What is the wonder if the maidservant of Kåñëa, His external energy, begs for love of Godhead? Without the mercy of a devotee and without the chanting of the holy name of the Lord, love of Godhead cannot be possible. CC Antya 3.229-266

35

Çréla Sanätana Gosvämé

jayati jayati nämänanda-rüpaà murärer viramita-nija-dharma-dhyäna-püjädi-yatnam katham api sakåd ättaà mukti-daà präëinäà yat paramam amåtam ekaà jévanaà bhüñaëaà me

All glories, all glories to Muräri’s name, the embodiment of divine bliss! If anyone chants the Holy Name even once, in any way, the Holy Name will induce him to give up all endeavor for dharma, dhyäna and puja and so on, and will give him liberation. Kåñëa-näma alone is the supreme nectar, my very life and only ornament. Çré Båhad Bhägavatämåta 1.9

madhuram-adharam etan maìgalaà maìgalänäà sakala-nigama-vallé-sat-phalaà cit-svarüpam sakåd api parigétaà çraddhayä helayä vä bhåguvara! nara-mätraà tärayet kåñëanäma

Kåñëa-näma is the sweetest of the sweet and the most auspicious of all that is auspicious. It is the eternal fully-ripened fruit of the creeper of all the Vedas, and the embodiment of knowledge, cit-çakti. O best of the Bhågu dynasty! If someone chants the holy name even once, with faith or indifference, he is immediately delivered from this ocean of birth and death! Hari-bhakti-viläsa 11.234

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Çréla Rüpa Gosvämé

Çré Nämäñtaka

nikhila-çruti-mauli-ratna-mälädyuti-

néräjita-päda-paìkajänta ayi mukta-kulair upäsyamänaà paritas tväà hari-näma saàçrayämi

O Hari-näma! The tips of the toes of Your lotus feet are worshiped by the

glowing radiance emanating from the string of gems known as the Upaniñads, the crown jewels of all the Vedas. You are worshipped by liberated souls. O

Hari-näma! I take complete shelter of You. (1)

jaya nämadheya muni-vånda-geya he jana-raïjanäya param akñaräkåte tvam anädaräd api manäg udéritaà nikhilogra-täpa-paöaléà vilumpasi

O

Hari-näma, O Name sung by the sages, O You who have assumed the form

of

transcendental syllables to bring bliss to Your devotees, even if You are

uttered only a little bit, and even if You are spoken disrespectfully or in jest, You at once remove the many harsh sufferings of everyone. All glories to You!

(2)

yad-äbhäso ‘py udyan kavalita-bhava-dhvänta-vibhavo dåçaà tattvändhänäm api diçati bhakti-praëayiném janas tasyodättaà jagati bhagavan-näma-taraëe kåté te nirvaktuà ka iha mahimänaà prabhavati

O sun of the Holy Name, even the dim light of Your early dawn (äbhäsa)

devours the darkness of material existence and gives the sight of pure devotion

to even those who are blind to the Truth. What learned person in this world, in

which the Holy Name is the saving boat, is able to describe Your unsurpassed transcendental glories?(3)

yad-brahma-säkñät-kåti-niñöhayäpi vinäçam äyäti vinä na bhogaiù apaiti näma sphuranena tat te prärabdha-karmeti virauti vedaù

The Vedas declare that although acquiring knowledge and realization of the impersonal Brahman with firm faith cannot bring freedom from past karma, O Holy Name, Your appearance at once makes all suffering from prärabdha karma disappear. (4)

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aghadamana-yaçodä-nandanau nandasüno kamala-nayana-gopé-candra-våndävanendräù praëatakaruëa-kåñëäv ity aneka-svarüpe tvayi mama ratir uccair vardhatäà nämadheya

O Hari Näma, I pray that my love for You in Your many forms, such as

Aghadamana (Crusher of Aghäsura), Yaçodänandana (Son of Yaçodä), Nandasünu (Son of Nanda), Kamalanayana (Lotus-eyed), Gopécandra (Moon

of the gopés), Våndävanendra (King of Våndävana), Praëatakaruëa (Merciful to

the surrendered souls) and Kåñëa, may greatly increase. (5)

väcyaà väcakam ity udeti bhavato näma svarüpa-dvayaà pürvasmät param eva hanta karuëaà taträpi jänémahe yas tasmin vihitäparädha-nivahaù präné samantäd bhaved äsyenedam upäsya so ‘pi hi sadänandämbudhau majjati

O Hari Näma, You are manifest in two forms, (1) the Supreme Person

described by the Holy Name, and (2) the sound vibration of the Holy Name. We know that the second from is more merciful than the first. Even a person who commits many offenses to the first form, is always become plunged into the ocean of bliss simply by serving the second with his voice. (6)

suditäçrita-janärti-räçaye ramya-cid-ghana-sukha-svarüpiëe näma gokula-mahotsaväya te kåñëa pürëa-vapuñe namo namaù

O

Näma who destroys the heaps of sufferings of those who take shelter of You,

O

Näma who is the form of delightful knowledge and intense spiritual bliss, O

Näma who is the festival of happiness for Gokula, O svayaà bhagavän Kåñëa, I bow down and offer my respects to You again and again. (7)

närada-véëojjévana sudhormi-niryäsa-mädhuri-püra tvaà kåñëa-näma kämaà sphura me rasane rasena sadä

O giver of life to Närada’s vénä, O essence of the wave of nectar which is full of

sweetness, O Holy Name of Çré Kåñëa, please happily and with mellow be eternally present on my tongue. (8)

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Çréla Bhaktivinoda Thäkura

Çré Nagara Kértana

Song One, Gitävalé

(1)

nadéyä-godrume nityänanda mahäjana patiyäche näma-haööa jévera käraëa

Lord Nityänanda, who is the authority on distributing the Holy Name, has set up a marketplace of the Holy Name, for the benefit of all living entities.

(2)

- çraddhäväna jana he, çraddhäväna jana he - prabhura äjïäya bhäi, mägi ei bhikñä bala ‘kåñëa,bhaja kåñëa, kara kåñëa-çikñä

O faithful persons, O faithful persons O brothers! On the order of the Lord, I beg you, “Please Chant "Kåñëa’s Name, worship Kåñëa, and follow Kåñëa’s teachings.

(3)

aparädha-çünya haye laha kåñëa-näma kåñëa mätä, kåñëa pitä, kåñëa dhana-präëa

“Chant the Holy Name without committing any offenses. Kåñëa is your mother, Kåñëa is your father, and Kåñëa is your life and soul.”

(4)

kåñëaera saàsära kara chäòianäcära jéve dayä, kåñëa-näma-sarva-dharma-sära

Give up all improper behaviour and execute your duties only in relation to Kåñëa. To show compassion for all living entities by chanting the Holy Name of Kåñëa is the very essence of religion.

To show compassion for all living entities by chanting the Holy Name of Kåñëa is the

39

Boro Sukher Khabor Gäi

(Däläler Gétä – “The Song of the Broker”

from Vaiñëava-Siddhänta-Mälä)

boro sukher khabor gäi surabhi-kuïjete nämer häö khuleche / khoda nitäi

I am singing news of the greatest happiness! At the place known as Surabhi Kuïja in Çré Navadvépa, the Marketplace of the Holy Name has now been opened and Lord Nityänanda Himself is the Proprietor. (1)

boro mojär kathä täy çraddhä-mülye çuddha-näma sei häöete bikäy

Such wonderful things are going on in that blissful marketplace! Çré Nityänanda Prabhu is selling the pure Holy Name wholesale, merely for the price of one’s faith. (2)

jata bhakta-bånda basi’ adhikäré dekhe’ näma becche daro kasi’

Seeing the assembly of devotees eagerly waiting to purchase the Name, Lord Nityänanda first examines each of them to test their qualification; then He sells them the Name by bargaining for His price accordingly. (3)

jadi näma kinbe, bhäi ämär saìge calo, mahäjaner käche jäi

O my dear friends! If you really want to buy this pure Holy Name, then just come along with me, for I am now going to meet with this Nityänanda Mahäjana. (4)

tumi kinbe kåñëa-näma dasturi loibo ämi, pürëa ha’be käma

Thus, you will finally be able to acquire the pure Holy Name. I will also take my due commission, and in this way all three of us will fulfill our desires. (5)

boro doyäl nityänanda çraddhä-mätra lo’ye den parama-änanda

Çré Nityänanda Prabhu is so extraordinarily merciful – accepting only one’s faith in the Holy Name, He bestows the topmost divine bliss. (6)

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ek-bär dekhle cakñe jal ‘gaura’ bole’ nitäi den sakala sambal

When Nitäi sees a tear welling in someone’s eye upon chanting the name of “Gaura!” He instantly gives His support to that person; indeed, He bestows all divine opulences. (7)

den çuddha kåñëa-çikñä jäti, dhana, vidyä, bala nä kore apekñä

He gives that person genuine realization of the pure teachings of Çré Kåñëa as found in the Bhagavad-gétä and Çrémad-Bhägavatam. While displaying all this inconceivable mercy, He pays no attention to ones caste, material wealth, mundane knowledge, or physical ability. (8)

amani chäòe mäyä-jäl gåhe thäko, bane thäko, nä thäke jaïjäl

Now, dear friends, please reject all of mäyäs entangling snares. If you are a householder, then just remain at your home; if you are renounced, then just live in the forest. Either way, nothing more will trouble you. (9)

är näiko kalir bhoy äcaëòäle den näma nitäi doyämoy

We no longer need to fear the terrible Age of Quarrel, for the most merciful Lord Nityänanda gives the Holy Name to anyone and everyone even to the lowest among men. (10)

bhaktivinoda òäki’ koy nitäi-caraëa binä är nähi äçroy

Bhaktivinoda loudly calls out and proclaims to all, OTHER THAN THE LOTUS FEET OF LORD NITYÄNANDA, THERE IS NO SHELTER!(11)

calls out and proclaims to all, “ OTHER THAN THE LOTUS FEET OF LORD NITYÄNANDA, THERE

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Näma’s Transcendental Price List

(From “Godruma Kalpatavi”)

ITEM

COST

1. Näma………………………………………………………………. Çraddha (Faith, Çikñ. 1)

2. Näma which reveals Kåñëa’s form ……………………………… Niñöhä (Steady faith beyond

anartha-

nivåtti, Çikñ. 3)

3. Näma which reveals Kåñëa’s form & qualities ………………… Ruci (Taste, Çikñ. 4)

4. Näma which reveals Kåñëa’s form, qualities & pastimes……

Asakti

(Firm

attachment,

Çikñ. 5)

5. Näma which reveals Kåñëa’s form, qualities, pastimes & which awakens transcendental emotion within the heart ……

Bhäva, Rati (Prelim. stage of love of God Çikñ. 6)

6. Näma which reveals Kåñëa in full with all His transcendental potencies and gives unrestricted entrance into the ocean of devotion……………………………. Prema (Pure love of God, Çikñ. 7&8)

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Näma’s Primary Business Outlets and Key Personnel

(From “Godruma Kalpatavi”)

The Store House

Çrémad-Bhägavatam*

The Principal Trader

Çré Nityänanda Räma

Share Traders

* The Principal Trader Çré Nityänanda Räma Share Traders Bengal Çré Advaita Äcärya Bengal Çré Gadädhara
* The Principal Trader Çré Nityänanda Räma Share Traders Bengal Çré Advaita Äcärya Bengal Çré Gadädhara

Bengal

Çré Advaita Äcärya

Bengal

Çré Gadädhara Paëòita Çrématé Jähnavä Devé Çrématé Viñëupriyä Devé

Näma also has many bazaars:

Våndävana

Çréla Rüpa and Sanätana Gosvämés

Store Keepers

Våndävana

Raghunätha däsa Gosvämé

Puri

Svarüpa Dämodara & Rämänanda Räya

Puri

Paramänanda Puré

Places associated with pastimes of Kåñëa, His devotees. The 64 mahants, associates of Nityänanda, all have bazaars.

Näma also has shops, traveling salesman etc. These operate under the control and guidance of the bazaars.

* One must read Çrémad-Bhägavatam regularly and with scrutiny to gradually become attached to the
* One must read Çrémad-Bhägavatam regularly and with scrutiny to gradually
become attached to the chanting of the Hare Kåñëa mahä-mantra.
– Bhaktivedanta Purport CC Ädi 7.73p

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bhojana-lälase rasane ämära

(Gitavalé)

bhojana-lälase rasane ämära, çunaha vidhäna mora çré-näma-yugala räga-sudhä-rasa, khäiyä thäkaha bhora

O my tongue! You are very greedy to relish palatable food. Now please hear

my advice to you. Always remain deeply absorbed in drinking the nectarean sweetness of the transcendental names of the divine young couple, Çré Çré Rädhä and Kåñëa. (1)

nava-sundara péyüña rädhikä-näma ati-miñöa manohara tarpana-dhäma

The name of Rädhä is ever-fresh, beautiful, very sweet and enchanting. It is the abode of full satisfaction. (2)

kåñëa-näma madhurädbhuta gäòha dugdhe atéva yatane kara miçrita lubdhe

With great care and affection you should blend the name of Çré Rädhä with an extraordinarily sweet nectarean milk; the Holy Name Çré Kåñëa. (3)

surabhi räga hima ramya taìhi äni aharaha päna karaha sukha jäni'

Now, please add the fragrance of transcendental attachment, which is cooling and delightful, into that mixture. Drink this nectar day and night, to experience actual happiness. (4)

nähi rabe rasane präkåta pipäsä adbhuta rasa tuwä püräoba äçä

If you do this, you will no longer have any thirst for material enjoyment

because the wonderful transcendental taste of ecstatic love will fulfill all your desires. (5)

däsa-raghunätha-pade bhaktivinoda yäca-i rädhä-kåñëa-näma pramoda

Falling at the lotus feet of Çréla Raghunätha däsa Gosvämé, Çréla Bhaktivinoda Öhäkura begs to become fully absorbed in ecstasy while chanting the Holy Names of Çré Çré Rädhä-Kåñëa. (6)

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A Spiritual Request

(Vijïapti)

kabe ha’be bolo se-dina ämär (ämär) aparädha ghuci’, çuddha näme ruci, kåpä-bale ha’be hådoye saïcär (1)

Please tell me, when oh when will that day be mine? My offenses will come to an end, and a taste for the pure holy name will be infused within my heart by the power of divine grace.(1)

tåëädhika héna, kabe nije mäni’, sahiñëutä-guëa hådoyete äni’ sakale mänada, äpani amäné, hoye äswädibo näma-rasa-sär (2)

Feeling myself lower than a blade of grass, welcoming the quality of forbearance into my heart, giving honor to all living beings, and being freed from false pride, when will I taste the essence of the rasa of the holy name.(2)

dhana jana ära, kavitä-sundaré, bolibo nä cähi deho-sukha-karé janme-janme däo, ohe gaurahari! ahaituké bhakti caraëe tomär (3)

Wealth, followers, beautiful women as described in worldly poetry I do not want any such bodily pleasures. O Lord Gaurahari! Please give me unmotivated devotion to Your lotus feet birth after birth.(3)

(kabe) korite çré-kåñëa- näma uccäraëa, pulakita deho gadgada vacana vaivarëya-vepathu ha’be saàghaöana, nirantara netre ba’be açru-dhär (4)

When, while articulating the divine name of Çré Kåñëa, will my body be thrilled in ecstatic rapture, my words choke with emotion, loss of color and ecstatic trembling occur, and streams of tears flow constantly from my eyes?(4)

kabe navadwépe, suradhuné-taöe, gaura-nityänanda boli’ niñkapaöe näciyä gäiyä, beòäibo chuöe, bätulera präya chäòiyä vicär (5)

When, in the land of Navadvépa, on the banks of the celestial Gaìgä, will I run about innocently calling out, “O Gaura! O Nityänanda!”? Dancing and singing,

45

I

will wander about like a madman, giving up all consideration of proper social

behavior.(5)

kabe nityänanda, more kori’ doyä, chäòäibe mora viñayera mäyä diyä more nija- caraëera chäyä, nämera häöete dibe adhikär (6)

When will Lord Nityänanda be merciful to me and release me from the illusion of worldliness? When will He give me the shade of His own lotus feet and bestow upon me the qualification necessary to enter the Marketplace of the Holy Name?(6)

kinibo, luöibo, hari-näma-rasa, näma-rase mäti’ hoibo vivaça rasera rasika- caraëa paraça, koriyä mojibo rase anibär (7)

Somehow or other I shall buy or steal the mellows of the name of Lord Hari. Becoming thoroughly intoxicated by those liquid mellows, I will be stunned. By

touching the feet of those great souls who are expert in relishing those mellows,

I will be constantly immersed in the sweet nectar of the holy name.(7)

kabe jéve doyä, hoibe udoya, nija-sukha bhuli’ sudéna-hådoya bhakativinoda, koriyä vinoya, çré-äjïa-öahala koribe pracär (8)

When will there be an awakening in me of compassion for all fallen souls? Then this Bhaktivinoda will forget his own happiness, and with a meek heart he will set out to propagate by humble solicitation the sacred order of Çré Caitanya

Mahäprabhu.(8)

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The Glories of the Holy Name (Çré Näma-Mähätmya)

kåñëa-näma dhare koto bal viñaya-väsanänale, mora citta sadä jwale, ravi-tapta maru-bhümi-sam karëa-randhra-patha diyä, hådi mäjhe praveçiyä, variñoya sadhä anupam (1)

What power does the name of Kåñëa possess? My heart constantly burns in the fire of worldly desires, just like a desert scorched by the rays of the sun. The holy name, entering the core of my heart through the holes of my ears, showers unparalleled nectar upon my soul. (1)

hådoya hoite bole, jihvära agrete cale, çabda-rüpe näce anukñaë kaëöhe mora bhaìge swara, aìga käìpe thara thara, sthira hoite nä päre caraë (2)

The holy name speaks from within my heart, moves onto the tip of my tongue, and constantly dances on it in the form of transcendental sound. My throat becomes choked up, my body shivers again and again, and my feet cannot

remain still. (2) cakñe dhärä, dehe gharma, pulakita saba carma, vivarëa hoilo kalevara mürchita hoilo man, pralayeru ägaman, bhäve sarva-deha jara jara (3)

Rivers of tears flow from my eyes, perspiration completely soaks my body, all my skin thrills with rapture, my hairs stand on end, and my complexion turns pale and discolored. My mind grows faint, I begin to experience devastation, and my entire body is shattered in a flood of ecstatic emotions. (3)

kori’ eto upadrava, citte varñe sudhä-drava, more òäre premera sägare kichu nä bujhite dilo, more to’ bätula koilo, mora citta-vitta saba hare (4)

While causing such an ecstatic disturbance, the holy name showers liquid nectar on my heart and drowns me in the ocean of divine love of Godhead. He does not allow me to understand anything, for He has made me truly mad by having stolen away my mind and all my resources. (4)

47

loinu äçroya jä’r, heno vyavahära tä’r, varëite nä päri e sakal kåñëa-näma icchä-moy, jähe jähe sukhé hoy, sei mora sukhera sambal (5)

Such is the behavior of Him in whom I have taken shelter. I am not capable of describing all this. The holy name of Kåñëa is independent and thus acts on His own sweet will. In whatever way He becomes happy, that is also my way of happiness. (5)

premera kalikä näm, adbhuta rasera dhäm, heno bala karaye prakäç éñat vikaçi’ punaù, dekhäy nija-rüpa-guëa, citta hari’ loya kåñëa-päç (6)

The holy name is the bud of the flower of divine love, and is the very abode of astonishing mellows. Such is the power He manifests that when His holy name starts to blossom a little further, it then reveals His own divine form and qualities. Thus my heart is abducted and taken directly to Kåñëa. (6)

pürëa vikaçita hoiyä, braje more jäya loiyä, dekhäy more swarüpa-viläs more siddha-deha diyä, kåñëa-päçe räkhe giyä, e dehera kore sarva-näç (7)

Blossoming fully, the flower of the holy name takes me to Vraja and reveals to me His own love-dalliance. This name gives to me my own eternal spiritual body, keeps me right by Kåñëa’s side, and completely destroys everything related to this mortal frame of mine. (7)

kåñëa-näma-cintämaëi, akhila rasera khani, nitya-mukta çuddha-rasa-moy nämera bäläi jata, saba lo’ye hoi hata, tabe mora sukhera udoy (8)

The name of Kåñëa is a transcendental touchstone, a mine of all devotional mellows. It is eternally liberated, and the embodiment of pure rasa. When all impediments to the pure chanting of the holy name are taken away and destroyed, then my happiness will know its true awakening. (8)

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Çréla Bhaktisiddhänta Sarasvaté Öhakura

The mind and body are upädhis or external casings… The soul is actually free from all this… Our soul has to be set free from external contamination. All perishable values require to be eliminated. Then we shall see that we have devotion. We are devotees. Transcendental Sound will be the agency. Çré Kåñëa Caitanya has told us to place our reliance solely on the Name of Hari… The Transcendental Sound has got the potency to regulate our other senses… It is the Absolute Sound which will carry us to the region of the Absolute. – Çré Caitanya’s Teachings, pt.2, pp34-36

Absolute. – Çré Caitanya’ s Teachings, pt.2, pp34-36 “ The kértan of Hari is the constant

The kértan of Hari is the constant and natural function of all the facilities of the jéva in it’s constitutional state free from the affinities with this changeable world. That is because the Absolute Truth is identical with Hari. Hari has to be served exclusively, constantly and by all the facilities of the soul. The only function of the voice is to chant the kértan of Hari which is identical with and inseparable from the simultaneous service of Hari by all the other senses. One who does not employ his voice constantly and exclusively in chanting the kértan of Hari has no access to the service of Hari by any other faculty.” – Çré Caitanya’s Teachings, pt.2, p83

faculty.” – Çré Caitanya’s Teachings, pt.2, p83 Inclination to kértan effects çravaëa and the

Inclination to kértan effects çravaëa and the opportunity for smaraëa. At that time there is the possibility of serving within Kåñëa’s añöa-käléya-lélä. In all respects pray to Çré Näma for His mercy. Amülya-väëi 9

pray to Çré Näma for His mercy. – Amülya-väëi 9 If çré-kåñëa-saìkértana is not performed then

If çré-kåñëa-saìkértana is not performed then no other limb of bhakti, such as Mathurä-väsa or sadhu-saìga can be fulfilled. But if only çré-kåñëa-saìkértana is performed, then the results of Mathurä-väsa, of sadhu-saìga, of faithfully serving deities, and of hearing Çrémad-Bhägavatam are all fulfilled. Näma- bhajana completely fulfils the jéva’s every need. Amülya-väëi 8

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Çréla Prabhupäda

The transcendental vibration established by the chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is the sublime method for reviving our transcendental consciousness. As living spiritual souls, we are all originally Kåñëa conscious entities, but due to our association with matter from time immemorial, our consciousness is now adulterated by the material atmosphere. The material atmosphere, in which we are now living, is called mäyä, or illusion. Mäyä means “that which is not”. And what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we are under the grip of her stringent laws. When a servant artificially tries to imitate the all-powerful master, he is said to be in illusion. We are trying to exploit the resources of material nature, but actually we are becoming more and more entangled in her complexities. Therefore, although we are engaged in a hard struggle to conquer nature, we are ever more dependent on her. This illusory struggle against material nature can be stopped at once by revival of our eternal Kåñëa consciousness.

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare is the transcendental process for reviving this original, pure consciousness. By chanting this transcendental vibration, we can cleanse away all misgivings within our hearts. The basic principle of all such misgivings is the false consciousness that I am the lord of all I survey.

Kåñëa consciousness is not an artificial imposition on the mind. This consciousness is the original, natural energy of the living entity. When we hear this transcendental vibration, this consciousness is revived. This simplest method of meditation is recommended for this age. By practical experience also, one can perceive that by chanting this mahä-mantra, or the Great Chanting for Deliverance, one can at once feel a transcendental ecstasy coming through from the spiritual stratum. In the material concept of life we are busy in the matter of sense gratification, as if we were in the lower, animal stage. A little elevated from this status of sense gratification, one is engaged in mental speculation for the purpose of getting out of the material clutches. A little elevated from this speculative status, when one is intelligent enough, one tries to find out the supreme cause of all causeswithin and without. And when one is factually on the plane of spiritual understanding, surpassing the stages of sense, mind, and intelligence, he is then on the transcendental plane. This chanting of the Hare Kåñëa mantra is enacted from the spiritual platform, and thus this sound vibration surpasses all lower strata of consciousnessnamely sensual, mental, and intellectual. There is no need, therefore, to understand the language of the mantra, nor is there any need for mental speculation nor any intellectual adjustment for chanting this mahä-mantra. It is automatic, from the spiritual platform, and as such, anyone can take part in the chanting without

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any previous qualification. In a more advanced stage, of course, one is not expected to commit offenses on the grounds of spiritual understanding.

In the beginning, there may not be the presence of all transcendental ecstasies, which are eight in number. These are: (1) being stopped as though dumb, (2) perspiration, (3) standing up of hairs on the body, (4) dislocation of voice, (5) trembling, (6) fading of the body, (7) crying in ecstasy, and (8) trance. But there is no doubt that chanting for a while takes one immediately to the spiritual platform, and one shows the first symptom of this in the urge to dance along with the chanting of the mantra. We have seen this practically. Even a child can take part in the chanting and dancing. Of course, for one who is too entangled in material life, it takes a little more time to come to the standard point, but even such a materially engrossed man is raised to the spiritual platform very quickly. When the mantra is chanted by a pure devotee of the Lord in love, it has the greatest efficacy on hearers, and as such this chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effects can be achieved. As far as possible, chanting from the lips of nondevotees should be avoided. Milk touched by the lips of a serpent has poisonous effects.

The word Harä is the form of addressing the energy of the Lord, and the words Kåñëa and Räma are forms of addressing the Lord Himself. Both Kåñëa and Räma mean “the supreme pleasure,” and Harä is the supreme pleasure energy of the Lord, changed to Hare in the vocative. The supreme pleasure energy of the Lord helps us to reach the Lord.

The material energy, called mäyä, is also one of the multienergies of the Lord. And we, the living entities, are also the energy, marginal energy, of the Lord. The living entities are described as superior to material energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises; but when the superior marginal energy is in contact with the superior energy, Harä, it is established in its happy, normal condition.

These three words, namely Hare, Kåñëa, and Räma, are the transcendental seeds of the mahä-mantra. The chanting is a spiritual call for the Lord and His energy to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother’s presence. Mother Harä helps the devotee achieve the Lord Father's grace, and the Lord reveals Himself to the devotee who chants this mantra sincerely.

No other means of spiritual realization is as effective in this age of quarrel and hypocrisy as the chanting of the mahä-mantra: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. The Science of Self-realization

Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. – The Science of

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Simply addressing the energy of the Supreme Lord as Hare and the Lord Himself as Kåñëa very soon situates the Lord within the heart of the devotee. By thus addressing Rädhä and Kåñëa, one directly engages in His Lordship’s service. The essence of all revealed scriptures and all knowledge is present when one addresses the Lord and His energy by the Hare Kåñëa mantra, for this transcendental vibration can completely liberate a conditioned soul and directly engage him in the service of the Lord. CC Ädi 7.73p

engage him in the service of the Lord. — CC Ädi 7.73p [The mahä-mantra ] is

[The mahä-mantra] is not a material sound like the sounds we hear on the radio. It is a spiritual sound that comes from the spiritual world. Even in the material world we can release a sound from one place, and it can be heard thousands of miles away. A spiritual sound can be released from many trillions of miles away, and it can be heard, provided that one has the machine to capture it. That machine is bhagavata-premä. Those who have developed love of Godhead can hear it. Teachings of Lord Kapila, the Son of Devahüti

it. — Teachings of Lord Kapila, the Son of Devahüti Since Kåñëa and His holy name

Since Kåñëa and His holy name are identical, the holy name is eternally pure and beyond material contamination. It is the Supreme Personality of Godhead as a transcendental vibration. The holy name is completely different from material sound, as confirmed by Narottama däsa Öhäkura: golokera prema- dhana, hari-näma-saìkértana. The transcendental vibration of hari-näma- saìkértana is imported from the spiritual world. CC Ädi 7.74p

is imported from the spiritual world. — CC Ädi 7.74p Parékñit Mahäräja says, nivåtta-tarñaiù . Nivåtta

Parékñit Mahäräja says, nivåtta-tarñaiù. Nivåtta means already finished, completely finished. What is that finished? Tåñëa. Tåñëa means hankering. One who has finished his material hankering, they can chant this transcendental glorification of the Lord. Others cannot. Just like in our saìkértana movement, you are taking so much ecstasy, pleasure. So others will say, “What these people are doing? Crazy fellow, theyre trancing, dancing and beating some drum”. They'll feel like that because their hankering for material enjoyment is not finished. Therefore nivåtta.

Actually, this transcendental name of Kåñëa, or God, can be chanted in liberated stage. Therefore we prescribe, while chanting, there are three stages. The offensive stage, liberated stage, and actually on the platform of love of Godhead stage. That is the perfectional stage by chanting. In the beginning we chant in offensive stagethe ten kinds of offenses. But that does not mean that

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we shall not chant. Even there are offenses, we shall go on chanting. That chanting will help me to get out of all offenses. Of course, we must take care that we may not commit offenses. Therefore this list of ten kinds of offenses are given. We should try to avoid. And as soon as it is offenseless chanting, then it is liberated stage. That is liberated stage. And after liberated stage, the chanting will be so pleasing because that is on the transcendental platform that actual

love of Kåñëa and God will be relished. But the same thing

In

But in the

mature stage

Just like Rüpa Gosvämé, he used to say that “What shall I chant

the offensive stage, the chanting, and the liberated stage is chanting

The chanting

with one tongue and what shall I hear with two ears? If millions of ears I had, if millions of tongue I had, then I could chant and hear”. Because they are in liberated stage.

But we should not be dejected for that purpose. We should continue with perseverance. Utsähäd dhairyät. Utsähät means with enthusiasm, and dhairyät, dhairyät means perseverance, patience. Utsähät. Niçcayät. Niçcayät means with firm determination: “Yes, I have begun chanting. Maybe there are offenses, but if I continue, Kåñëa will be pleased to place me on the transcendental platform when I shall relish what is this chanting Hare Kåñëa”. Just like Viçvanätha Cakravarté has given that the mango in the ripe stage and unripe stage. Unripe stage, it is bitter, but the same mango, when it is fully ripe, it is sweet, the sweetness. We shall have to wait for this stage, and we shall have to be careful that we may not commit offenses. Then we, surely, we shall come. Just like a diseased patient, if he follows the regulations given by the physician and takes the medicine, then surely he’ll be cured.

Therefore Parékñit Mahäräja said that the chanting is for the persons who are liberated. Nivåtta-tarñair upagéyamänät. Actually, chanting can be perfectly done by persons who are already liberated. But those who are not liberated?

Then he says, bhavauñadhi. But it is the medicine of this material entanglement for becoming liberated. That is also, it is also medicine. When we are liberated,

chanting is

we'll chant and relish what is actually love of God

possible in the liberated stage. But even if we are not liberated stage, it will act as medicine to bring us to the liberated platform.

Çrémad-Bhägavatam 1.5.11, New Våndavana, June 10, 1969

Actually,

1.5.11, New Våndavana, June 10, 1969 Actually, It is not a permanent settlement that once we

It is not a permanent settlement that once we have got this human form of body we cannot glide down. We can glide down. Bhagavad-gétä says: yaà yaà väpi smaran loke tyajaty ante kalevaram [Bg. 8.6]. At the time of death the mental position will give you another body of the same type as you are mentally absorbed at that time. So therefore we have to prepare, we have to prepare

Ante näräyaëa-småtiù [ÇB 2.1.6].

ourselves so that at the time of death we may

At the time of death we can once think of Kåñëa. Then our life is successful. It

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is said in Bengali that bhajana kara sädhana kara matijanle haya.[?] What is that? That whatever spiritual advancement you are doing, that's all right. The test will be at the time of your death. Examination. That is the point of examination. What is the mental state at that time. Difficult job.

Therefore we have to practice: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. In this way, unconsciously or consciously, if we simply can remember Hare Kåñëa, then our life is successful. This is a most scientific method. Simply if we can remember It doesn’t require how far we are educated, how far we are scholar, no. Ante näräyaëa-småtiù.

Çrémad-Bhägavatam 1.5.11, New Våndavana, June 10, 1969

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A Mälä of Meditations from the Followers of Çré Caitanya Mahäprabhu

Çréla Dhyänacandra Gosvämé describes the Hare Kåñëa mahä-mantra in his Gaura-govindärcana-smaraëa-paddhati (132-136) in the following words, drawing from the Sanat-kumära saàhitä:

asyaiva kṛṣṇa-candrasya mantrāḥ santi trayo 'malāḥ siddhāḥ kṛṣṇasya sat-prema-bhakti-siddhi-karā matāḥ tatrādau mantroddhāro yathā sanat-kumāra-sahitāyām-- hare-kṛṣṇau dvir āvttau kṛṣṇa tādk tathā hare hare rāma tathā rāma tathā tādg ghare manuhare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare

There are three Kåñëa-mantras that are very pure and powerful; they are famous for bestowing prema-bhakti on their chanters.

A reference for the first mantra is from the Sanat-kumära saàhitä:

The words “Hare Kåñëa” are repeated twice, and then “Kåñëa” and “Hare” are both separately twice repeated. In the same way, “Hare Räma”, “Räma” and “Hare” are twice repeated.”

The mantra is thus: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare.

asya dhyānayathā tatraiva

dhyāyed vndāvane ramie gopa-gobhir alakte kadamba-pādapa-cchāye yamunā-jala-śītale

rādhayā sahitakṛṣṇavaṃśī-vādana-tat-param tribhaga-lalitadevabhaktānugraha-kārakam

viśeato daśāro 'yajapa-mātrea siddhi-dapañcāṅgāny asya mantrasya vijñeyāni manīṣibhi

The meditation which accompanies this mahä-mantra is also found in the Sanat- kumära saàhitä: Çré Kåñëa is sporting in the cooling waters of the Yamunä, or in the shade of a kadamba tree in the beautiful Våndävana forest. He is ornamented (surrounded) by the cows and gopas, and is accompanied by Çré Rädhä. He is very skillful at playing the flute as He stands in a charming tribhaìga pose, bestowing mercy and kindness upon the bhaktas.

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Çréla Gopäla-guru Gosvämé, drawing from the Brahmäëòa Puräëa (and adding the second stanza), has presented the following meaning for the mahä-mantra:

vijïäpya bhagavat-tattvaà cid-ghanänanda-vigraham haraty avidyäà tat käryam ato harir iti småtaù harati çré-kåñëa-manaù kåñëähläda-svarüpiëé ato harety anenaiva çré-rädhä parikértitä änandaika-sukha-svämé çyämaù kamala-locanaù gokulänandano nanda-nandanaù kåñëa éryate vaidagdhé sära-sarvasvaà mürti-lélädhidaivatam rädhikäà ramya-nityaà räma ity abhidhéyate

The Lord is known as Haribecause He takes away the ignorance of His devotees by revealing to them the actual nature of the Supreme Lord and His personal spiritual form.

Because She steals Kåñëas mind, because She is the incarnation of Kåñëas joy, Rädhä is also known by the name “Harä”.

The dark, lotus-eyed Lord, the only master of the highest joy, who brings pleasure to Gokula, the son of Nanda, is known as “Kåñëa”.

Kåñëa is also known as Rämabecause the joys of conjugal life are the essence of His being, because He is the titulary Deity of loving sports incarnate, and because He brings pleasure to Çrémati Rädhäräné.”

Çréla Rüpa Gosvämé praises the Hare Kåñëa mahä-mantra in his Laghu- bhägavatämåta (1.4):

çré-caitanya- mukhodgérëä hare kåñëeti- varëakäù

majjayanto jagat premëi

vijayantäà tad-ähvayäù

The syllables “Hare Kåñëa” and so forth emanated from the mouth of Çré Caitanya, drowning the universe in prema. Let these names be glorified!

He longs to again attain the darçana of Çré Caitanya’s calling out the Holy Names, as presented in Stavamälä, Prathama Caitanyäñöakam (5):

hare kåñëety uccaiù sphurita-rasano näma-gaëanä- kåta-granthi-çreëé-subhaga-kaöi-sütrojjvala-karaù viçäläkño dérghärgala-yugala-kheläïcita-bhujaù sa caitanyaù kià me punar api dåçor yäsyati padam

When will Çré Caitanya Mahäprabhu - whose tongue is always dancing by loudly calling out “Hare Kåñëa!”; who counts the names which He is calling out on the splendorous strip of cloth from around His waist which has been tied

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with knots for chanting; whose eyes are so large that they seem to reach His ears; and whose arms extend down to His knees - again become visible to me?

Here the word “uccaiù”, “loudly”, is used for Mahäprabhu’s chanting of Hare Kåñëa. Çréla Baladeva Vidyäbhüñaëa confirms in his Stavamälä-vibhüñaëa- bhäñya that this indeed refers to the thirty-two syllable mahä-mantra:

hare kåñëeti mantra-pratéka-grahaëaà ñoòaça-nämätmanä dvätriàçad-akñareëa mantreëoccair-uccäritena sphurita kåta-nåtyä rasanä jihvä yasya saù

The Hare Kåñëa mantra was resounding in His mouth. The mantra consisting of sixteen names and thirty-two syllables was uttered and dancing on His tongue.

Çréla Raghunätha däsa Gosvämé states in his Çacé-Sünväñöakam (5):

nijatve gauòéyän jagati parigåhya prabhur-imän hare kåñëety evaà gaëana-vidhinä kértayata bhoù iti präyäà çikñäà caraëa-madhupebhyaù paridiçan çacé-sünuù kià me nayana-saraëéà yäsyati padaà

When will that son of Mother Çacé who, taking the residents of Bengal as His own, inspired them to chant Hare Kåñëa a prescribed number of times daily and who like a father gave them many cherished instructions again become visible to me?

This verse uses the word “kirtayata” to describe Mahäprabhu’s chanting, adding that this chanting is “gaëana-vidhinä”, “counted as prescribed”.

Särvabhauma Bhaööäcärya states in his Caitanya-Satakam (64):

viñaëëa cittän kali-päpa bhétän saàvékñya gauro hari-näma mantraà svayaà dadau bhakta-janän samädiçet kuruñva saìkértana-nåtya vädyän

Seeing the people of the world afraid of the sins of the age of Kali and dejected at heart, Çré Caitanya Mahäprabhu personally gave them the harinäma mantra and also ordered them to do loud saìkértana of this mahä-mantra while dancing and playing musical instruments.

Çréla Prabodhänanda Sarasvaté states in his Våndävana-mahimämåta (17.89):

hare kåñëa kåñëeti kåñëeti mukhyän mahäçcarya-nämävalé-siddha-manträn kåpä-mürti-caitanyadevopagotän kadäbhyasya våndävane syäà krtärthaù

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Çré Caitanya Deva, the very form of mercy, sung the perfected mantra, “Hare Kåñëa, Kåñëa” and so forth. When will He give His favor to me, causing me to attain Çré Våndävana?

Çréla Prabodhänanda Sarasvaté also states in his Caitanya-candrämåta (16):

badhnan prema-bhara-prakampita-karo granthén kaöé-dorakaiù saìkhyätuà nija-loka-maìgala-hare-kåñëeti nämnäà japan asru-snata-mukhah svam eva hi jagannatham didrikshur gata- yatair gaura-tanur vilocana-mudam tanvan harih patu vah

Engaged in japa of Hare Kåñëa and so forth, His own Holy Names which bring auspiciousness to the world, His hand trembling with love as He touches the knotted string about His waist to count the number of names, His face bathed in tears as He comes and goes, eager to see His own form of Lord Jagannätha, and bringing great delight to the eyes of all may the golden form of Lord Hari protect you all.

Çréla Kavi-karëapüra describes the shaving-ceremony of Çré Caitanya in his Caitanya-carita-mahäkävya (11.54):

tataḥ śrī-gaurāṅgasamavadad atīva pramudito hare kṛṣṇetyuccair vada muhur iti śrīmaya-tanutato ’sau tat procya prativalita-romaïca-lalito rudaàs tat-tat-karmärabhata bahu-duùkhair vidalitaù

When Çré Gauräìga accepted sannyäsa, the barber took the blade in his hand but was not able to shave any of the Lord’s curly locks out of grief. Resplendent Çré Gauräìga told him in great joy to repeatedly chant Hare Kåñëa out loud. Then the barber loudly chanted the same and, looking beautiful with goose bumps all over his body, began his job of shaving while he wept in great lamentation.

Çréla Våndävana däsa Öhäkura describes the Lord’s instructions to Tapana Miçra in the Caitanya-bhägavata (1.14.143-147) as follows:

sädhya-sädhana-tattva ye kichu sakala hari-näma-saìkértane milibe sakala harer näma harer näma harer nämaiva kevalam kalau nästy eva nästy eva nästy eva gatir anyathä 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 sädhite sädhite yabe premäìkura habe sädhya-sädhana-tattva jänibä se tabe

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Everything is accomplished by hari-näma-saìkértana, including the goal of life (sädhya) and the means for its attainment (sädhana). In this age of Kali, the only means for deliverance is the chanting of the names of Hari. There is no other way, there is no other way, there is no other way. “Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare.” This verse of names is called the mahä-mantra. It contains sixteen names of the Lord, consisting of thirty-two syllables. Chanting this mantra again and again will awaken the sprout of prema within the heart, and thus the goal of life and the means for its attainment is understood.

The following famous instructions of Çré Caitanya are related in the Caitanya- bhägavata (2.23.75-78):

äpane sabäre prabhu kare upadeçe “kåñëa-näma mahä-mantra çunaha hariñe `hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare'” prabhu bale,—“kahiläìa ei mahä-mantra ihä japa' giyä sabe kariyä nirbandha ihä haite sarva-siddhi haibe sabära sarva-kñaëa bala' ithe vidhi nähi ära

The Lord ordered everyone in great joy: “Listen to the kåñëa-näma mahä- mantra: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare.” The Lord said: “I have spoken the mahä- mantra. Perform japa of this mantra a prescribed number of times. All perfection will be attained through this. Chant this mantra every moment – there is no other rule.”

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Meditations from the Eternal Essence of Çästra

In the Rādhā -hdya-Khaṇḍa of the Brahmāṇḍa Purāṇa, Romaharana Suta

prays to Śrī Vedavyāsa as follows:

yat tvayā kirtitam nātha hari-nāmeti sanjitam mantram brahmāpadam siddhi karam

O master, O mighty one! Please glorify the harinäma mantra situated in

transcendence, the cause of all perfection!

In reply, Śrī Vedavyāsa gives the following instruction:

grhanād yasya mantrasya dehi brahmāmayo bhavet sadhyah pūtah surāpo pi sarvāsiddhi-yuto bhavet tad-aham te bhidhāsyāmi mahābhāgavato hamsi

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare

iti oasakam nāmnām tri-kāla kalmaṣāpaham nātah parataropāyah sarva vedeu vidhyate

The embodied soul who accepts this mantra will become filled with transcendence, and by accepting it, even a drunkard will attain all perfection. I will recite this mantra to you, for you are a swan-like mahäbhägavata. “Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare”. These sixteen names can destroy the sins of the three worlds, and nothing higher than them is to be found in all the Vedas.

Agni Puräëa states:

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare raöanti halaya väpi te kåtärtha na saàçayaù

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare: Whoever chants this mantra, even neglectfully, will attain the supreme goal of life. Of this there is no doubt.

Padma Puräëa states:

dvä-trià-çad akñaraà mantraà näma çoda-ñakänvitam prajapan vaiñëavo nityaà rädhä-kåñëa-sthalaà labhet

Any vaiñëava who chants the mantra consisting of thirty-two syllables and sixteen names will attain the abode of Rädhä and Kåñëa.

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The following statement on the congregational chanting of the harinäma mahä- mantra is also found in the Padma Puräëa:

harer näma mahä-mantrair naçyet päpa-piçäcakam harer agre-svarair uccair nrtyaàs tan-näma-kån naraù punäti bhuvanaà vipra gaìgädi-salilaà yathä hareù pradakñiëaà kurvann uccais tannäma kån naraù karatälädi-sandhänaà susvaraà kala-çabditam

Harinäma mahä-mantra can destroy the witches of sin. O brähmaëa, one who loudly chants the holy name while dancing in front of Lord Hari purifies the universe just as the water of sacred rivers like the Gaìgä. Those who circumambulate Lord Hari and loudly perform näma-saìkértana of the sixteen- word mahä-mantra with sweet voices and while clapping the hands, also purify the entire world.

The Kali-santaraëa Upaniñad, part of the Yajur Veda, states:

hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare iti ñoòaçakaà nämnäà kali-kalmaña-näçanam nätaù parataropäyaù sarva-vedeñu dåçyate

The sixteen names of the Hare Kåñëa mahä-mantra Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare destroys the iniquities of the Kali age. This is the ultimate conclusion of all the Vedas.”

The context of the above quote is important: This Upaniñadic text is a dialogue between Brahma, the first created being, and Närada, his disciple, who asks him about the most effective means to attain liberation in the current age. Brahma answers with the above verse. And in a prior verse he informs Närada that the mahä-mantra is the real secret of the Vedic literature”, thus underlining the mantra’s confidential nature and its importance for the Vaiñëava tradition.

The Räma-täpané Upaniñad (1.6) explains each of the names of the mahä- mantra in the following way:

harati tri-vidhaà täpaà janma-koöi-çatodbhavam päpaà ca smarataà yasmät tasmad dharir iti småtaù

The Lord is known as Hari because for those who remember Him he takes away the sins accumulated over millions of births as well as the three types of suffering that result from those sins.

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The Mahäbhärata (Udyoga-parva 7.14) explains the meaning of Kåñëa:

kåñir bhü-väcakaù çabdo ëaç ca nirvåti-väcakaù tayor aikyaà paraà brahma kåñëa ity abhidhéyate

The root kåñ indicates the Lord's attractive existence, and the suffix ëa denotes ultimate joy. Thus, joined together, they are the name for the Supreme Absolute Truth, Kåñëa.

In the Padma Puräëa, the Satanäma stotra (8) of Lord Rämacandra defines Rämain this way:

ramante yogino ‘nante satyänanda-cid-ätmani iti räma-padenäsau paraà brahmäbhidhéyate

Yogés, or those desiring to link with God, take pleasure in the Supreme Self who manifests as an absolute form of eternity, knowledge, and bliss. That same truth, known as the Parabrahman, is also called Räma.

The Caitanya-upaniñad (verses 11·12), part of the Atharva Veda, tells us that the Hare Kåñëa mahä-mantra is made up entirely of Kåñëas names:

svanäma-müla-mantreëa sarvaà hlädayati vibhuù sa eve mülam-mantraà japati haririti kåñëa iti räma iti

The name of God is the root of all mantras, a splendid thing that brings joy to all. This root mantra is chanted with the words Hari, Kåñëa, and Räma.

harati hådaya-granthià väsanä-rüpam iti hariù. kåñiù smaraëe tac ca ëas tad-ubhaya-melanam iti kåñëaù. ramayati sarvam iti räma änanda-rüpaù atra çloko bhavati

Hariis He who removes the knot in the heart in the form of material desire. One can unite with the Lord by remembering the root kåñ and the suffix ëa, which gives us the ultimate hymn of praise: Kåñëa. Rämais He who gives pleasure to everything and is the form of bliss.

The Ananta-saàhitä, another ancient text, tells us:

hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare

ñoòaçaitäni nämäni dvätriàçad varëakäni hi kalau yuge mahä-mantraù sammato jéva-täraëe

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varjayitvä tu nämaitad durjanaiù parikalpitam chando-baddhaà susiddhänta-viruddhaà näbhyaset padam

tärakaà brahma-nämaitad brahmaëä guruëädinä kali-santaraëädyäsu çruti-svadhigataà hareù

präptaà çré-brahma-çiñyeëa çré-näradena dhématä nämaitad uttamaà çrauta-päramparyeëa brahmaëaù

utsåjyaitan-mahä-mantraà ye tvanyat kaepitaà padam mahä-nämeti gäyanti te çästra-guru-laìghanaù

tattva-virodha-sanpåktaà tädåçaà daurjanaà matam sravathä parihäryaà syäd ätmä-hitärthinä sadä

hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare”. This sixteen-name, thirty-two syllable mantra is the mahä-mantra in the age of Kali, and it is by this mantra that all living beings can be delivered. One should never forsake this and adopt other so called religious processes practiced by less qualified souls. Nor should one chant concocted combinations of Kåñëas names that contradict the pure conclusions of the scriptures or are filled with incongruent emotions. Regarding this divinely spiritual mahä-mantra, which frees one from material existence, the original guru, Lord Brahma, has said, “The Kali-santaraëa Upaniñad has declared this mantra to be the best means of deliverance in the age of Kali”. Having heard all this from Brahma, his sons and disciples, beginning with Närada, all accepted the Hare Kåñëa mahä-mantra and, having meditated on it, attained perfection.

In the Brahma-yämala-tantra, an ancient book of instruction on rituals, one finds the following:

harià vinä nästi kiïcit päpa-nistärakaà kalau tasmäl lokoddharanärthaà hari-näma prakäçayet

sarvatra mucyate loko mahä-päpät kalau yuge hare-kåñëa-pada-dvandvaà kåñëeti ca pada-dvayam

tathä hare-pada-dvandvaà hare-räma iti dvayam tad-ante ca mahä-devi räma räma dvayaà vadet

hare hare tato brüyäd dhari-näma samuddharet mahä-mantraà ca kåñëasya sarva-päpapraëäçakam

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Without Hari, there is no other means to eradicate the sins of the age of Kali, and therefore it is essential to reveal the name of Hari (harinäma) in order to deliver the world. By this chanting, people all over the world can be released from the worst sins of the age of Kali. First one should twice chant “Hare Kåñëa”, then twice “Kåñëa”, then twice “Hare”, then twice “Hare Räma” and in the end, O Mahädevé, one should chant “Räma” twice, and then “Hare Hare”. In this way one should pronounce Lord Kåñëa's mahä-mantra, which destroys all sins.

From the Rädhä Tantra:

çåëu mätar mahämäye viçva-béja-svarüpiëi hari-nämno mahämäye kramaà vada sureçvari

Hear me, O mother Mahämäyä, the seed of the universe, mistress of the Gods! I ask you to please explain the sequence of harinäma”.

hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare

dvä-triàçad akñaräëy eva kalau nämäni sarvadam etaà mantraà suta-çreñöha prathamaà çåëuyän naraù

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare”. O best of sons, this is how you should chant these thirty-two syllables and sixteen names in the age of Kali. Every human being should hear this mantra, which bestows all boons.

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A Traditional Prayer for Approaching the Holy Name

OH NÄMA, YOU ARE EVERYTHING!

na näma-sadåçaà jïänaà na näma-sadåçam vratam na näma sadåçaà dhyänaà na näma sadåçaà phalam na näma sadåças tyago na näma sadåçaù çamaù na näma sadåçaà punyaà na näma sadåñé gatiù nämaiva paramä muktir nämaiva paramä gatiù nämaiva paramä çäntir nämaiva paramä sthitiù nämaiva paramä bhaktir nämaiva paramä matiù nämaiva paramä prétir nämaiva paramä småtiù nämaiva käraëaà jantor nämaiva prabhur eva ca nämaiva paramärädhyaà nämaiva paramo guru

There is no knowledge, vrata, meditation, fruit, renunciation, sense control, pious act, or goal as great as that of Näma. Näma is the supreme liberation. Näma alone is the supreme destination. Näma is the supreme peace. Näma is the supreme auspicious situation. Näma is supreme devotion. Näma is supreme intelligence. Näma is supreme love and Näma is the supreme remembrance. Näma is the soul’s reason for existence. Näma is the Lord of the soul. Näma is the most worshipable object. Näma is the supreme guru.

Agni Puräëa, quoted in BVT’s Çré Caitanya-çikñämåta, Sixth Rainfall, Third Shower.

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More Traditional Prayers for Approaching the Holy Name

Çré Näma-mälä-grahaëa-mantra (when taking one’s beads):

tribhaìga-bhaìgima-rüpam veëu-randhra-karäïcitam gopi-maëòala-madhya-sthaà çobhitam nanda-nandanam

His form bent in three places, His hands bent over the holes of His flute, the son of Nanda Mahäräja stands resplendent amidst a circle of gopés.”

avighnaà kuru mäle tvaà harinäma-japeñu ca çré-rädhä-kåñëayor däsyaà dehi mäle tu prärthaye

“O Mälä, please destroy the obstacles in my chanting of the holy name of Lord Hari and grant me the position of service to Rädhä-Kåñëa. This is all I pray, O Mälä.”

Çré Näma-mälä-samarpaëa-mantra (consecrating the mälä):

näma cintämaëi-rüpam nämaiva paramä gatiù nämnaù parataraà nästi täsmän näma upäsmahe

The Holy Name is a beautiful transcendental touchstone He alone is the supreme goal. There is nothing higher than the Holy Name. I therefore worship the Holy Name.”

Çré Näma-mälä-sthäpana-mantra (establishing the beads):

näma-yajïo mahä-yajïaù kalau kälmaña-näçanam kåñëa-caitanya-préty-arthe näma-yajïa-samarpaëam

“The sacrifice of the name is the highest yajïa, which destroys the contamination of Kali-yuga. In order to please Lord Çré Kåñëa Caitanya Mahäprabhu, I offer this sacrifice of the holy name.”

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patita-pävana näma nistäräya narädhamam rädhä-kåñëa-svarüpaya caitanyäya namo namaù

The holy name is the saviour of the fallen. Oh, please deliver this lowest of men. Obeisances again and again unto Çré Caitanya Mahäprabhu who is Çré Çré Rädhä-Kåñëa.”

tvaà mäle sarva-devänäà sarva-siddhi-prada mate tena satyena me siddhià dehi mätar namo’ stu te

O Mälä, among all of the gods, you are considered the bestower of all perfection. By dint of this fact, O Mother, please grant me perfection. Obeisances unto you!”

from Yamunä Devé Däsé who received it from H.H Niraïjana Mahäräja

* These prayers may be used at the beginning and/or end of a japa session. The Editor

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The Ultimate Manaù-Çikñä

Oh my dear mind, please remember the Holy Name. If I don’t chant the Holy Name, my life will pass uselessly.

Oh my dear mind:

Like a bird without wings, Like an elephant without teeth, Like a wife without a husband, Like a son without a father

* Such is a human being without Harinäma!

Oh my dear mind:

Like a well without water, Like a cow without milk, Like the earth without clouds, Like a tree without fruits

* Such is a human being without Harinäma!

Oh my dear mind:

Like the night without a moon, Like püjä without mantras, Like a temple without light, Like a paëòita without Veda,

* Such is a human being without Harinäma!

Oh my dear mind. Oh my dear saintly one! Please give up lust, anger, illusion and greed. Chant the holy name and hear about Rädhä Çyäma. Nothing else in this world is yours.

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Vrajaväsé bhajan

Three Entrance Keys into the World of Näma

caitanyera däsa muïi, caitanyera däsa caitanyera däsa muïi, täìra däsera däsa

I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of

CC Ädi 6.86

Lord Caitanya, and a servant of His servants.

CC Ädi 6.86 Lord Caitanya, and a servant of His servants. prema-dhana vinä vyartha daridra jévana

prema-dhana vinä vyartha daridra jévana ‘däsa’ kari’ vetana more deha prema-dhana

Without love of Godhead, My life is useless. Therefore I pray that You accept Me as Your servant and give Me the salary of ecstatic love of God. CC Antya 20.37

Me the salary of ecstatic love of God. – CC Antya 20.37 daça aparädha yena hådaye

daça aparädha yena hådaye nä paçe kåpa kara mahäprabhu maji näma rase

O Mahäprabhu, please be merciful to me so that the 10 offenses never touch my heart, and I can always remain absorbed in the rasa of the Holy Name.

Harinäma Cintämaëi 13.59 Bhaktivinoda Öhäkura

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Connecting My Heart with Näma

Oh my dear mind!

Intensely pray to always remember that Näma is sac-cid-änanda vigraha and so am I. And our eternal relationship is free from the frustration and pain born of ignorance it is full of the änanda of rasa.

Become convinced that this relationship is THE ONE to cultivate, relish and cherish.

Become a personalist: Näma is a person. A very potent, merciful, and loving person. He is Vrajendra Nandana together with all His potencies headed by Çrématé Rädhikä and the sacred Dhäma of Vraja. Always deal with Him with a sensitivity born of this understanding.

Beg shelter from those who are near and very dear to Näma Nityänanda Räma, Haridäsa Öhäkura, Svarüpa Dämodara Gosvämé, Çréla Rüpa and Sanätana Gosvämés, Raghunätha Däsa Gosvämé, Çréla Bhaktivinoda Öhäkura, Çréla Prabhupäda, Gurudeva and all dedicated Gauòéya Vaiñëavas. Never forget that a drop of their mercy is worth an ocean of our endeavor.

Attain and maintain focus by regularly hearing, chanting and remembering the transcendental advice of our great Näma acaryas.(1)

Throw out all temporary trash! Oh my dear mind, you are expert in using your prowess in thinking, feeling and willing to divert me from absorption at the lotus feet of Näma. Throw out all the trash! Kick it all out! Become absorbed in the Reality, not the shadow! This is my repeated, humble request!

Live Gaura’s Çikñäñöaka 3 as our Bhaktivinoda Öhäkura advises us (2), and last, but certainly not least, just:

Chant, chant, chant! Chant with an absorption and relish born of pure attraction and attachment for this is both our sädhana and our sädhya.

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The bird of the mind flies on two wings – the past and the future.
The bird of the mind flies on two wings – the past and the future. Oh
mind, cut those wings! Be here now! Just hear, chant and remember, and
let me learn to love, serve and surrender!

1. E.g Çré Caitanya Mahäprabhu’s Çikñäñöaka, Çréla Rüpa Gosvämé’s “Çré Upadeçämåta”, Raghunätha Däsa Gosvämé’s “Çré Manaù-çikñä”, Bhaktivinoda Öhäkura’s “Sva-niyama- dvädaçakam”.

2. “My austere vow is constant devotion to the lotus feet of Çré Hari. In order to execute that vow, I have accepted the following qualities by my own endeavor.

I try to practice great humility in my dealings with everyone.

I try to keep simplicity and purity prominent in all my practical arrangements.

I maintain tolerance in all types of favorable and unfavourable circumstances.

I offer all respect to others, regardless of who they are.

I feel genuine compassion for all living beings and act accordingly. Sva-niyama-dvädaçakam 6.

Completed on Çré Nityänanda Räma’s Appearance Day, 23 rd February 2013, in Çré Våndävana Dhäma.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare

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