meditations on the holy name
DESCRIPTION
Glories and meditation on the Holy NameTRANSCRIPT
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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--------------------------------------------------------------- 4
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 Kåñëa’s 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
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
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
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 jñāna-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
energy. The direct... This material energy, separated energy, is the reflection of
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, Lakṣmī-Nārāyaṇa, 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... It is simply...
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.
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 Kåñëa’s 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 Rädhä’s voice becomes faint when She
sings the glories of Çré Kåñëa’s 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”.
16
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 Rädhä’s mind.
Therefore the son of Nanda is called “Hari”.
17
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.
18
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
19
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”.
20
12. Lord Çiva said to Pärvaté: “O Devé, by uttering the syllable rä 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”.
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”.
21
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”.
22
A Glimpse into the Culture of the
Holy Name
O Lord! You always have the jéva’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
23
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.
24
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
humility—these 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.
25
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
26
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)
27
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)
28
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
29
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.
30
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.
31
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 kori’ kåñëa 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 ta’ päibe, 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
32
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
33
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.”
34
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.
35
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
36
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
37
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)
38
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)
39
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 chäòi’ anäcära
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.”
40
Boro Sukher Khabor Gäi
(Däläler Gétä – “The Song of the Broker”
from Vaiñëava-Siddhänta-Mälä)
boro sukher khabor gäi
surabhi-kuïjete nämer häö khule’che / 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)
41
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 one’s 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 mäyä’s 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)
42
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)
43
Näma’s Primary Business Outlets
and Key Personnel
(From “Godruma Kalpatavi”)
The Store House
Çrémad-Bhägavatam*
The Principal Trader
Çré Nityänanda Räma
Share Traders
Bengal Våndävana Puri
Çré Advaita Äcärya Çréla Rüpa and Svarüpa Dämodara
Sanätana Gosvämés & Rämänanda Räya
Store Keepers
Bengal Våndävana Puri
Çré Gadädhara Paëòita Raghunätha däsa Gosvämé Paramänanda Puré
Çrématé Jähnavä Devé
Çrématé Viñëupriyä Devé
Näma also has many bazaars:
– 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 chanting of the Hare Kåñëa mahä-mantra.
– Bhaktivedanta Purport CC Ädi 7.73p
44
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)
45
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,
46
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)
48
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)
49
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
“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
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
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
50
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 causes—within 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 consciousness—namely
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
51
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
52
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
[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
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
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, they’re 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 stage—the ten kinds of offenses. But that does not mean that
53
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... The chanting... In
the offensive stage, the chanting, and the liberated stage is chanting... But in the
mature stage... Just like Rüpa Gosvämé, he used to say that “What shall I chant
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,
we'll chant and relish what is actually love of God…..Actually, chanting is
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
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
ourselves so that at the time of death we may... Ante näräyaëa-småtiù [ÇB 2.1.6].
At the time of death we can once think of Kåñëa. Then our life is successful. It
54
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
55
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-saṃhitāyām--
hare-kṛṣṇau dvir āvṛttau kṛṣṇa tādṛk tathā hare
hare rāma tathā rāma tathā tādṛg ghare manuḥ
hare 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 dhyānaṃ yathā tatraiva—
dhyāyed vṛndāvane ramie gopa-gobhir alaṅkṛte
kadamba-pādapa-cchāye yamunā-jala-śītale
rādhayā sahitaṃ kṛṣṇaṃ vaṃśī-vādana-tat-param
tribhaṅga-lalitaṃ devaṃ bhaktānugraha-kārakam
viśeṣato daśārṇo 'yaṃ japa-mātreṇa siddhi-daḥ
pañcāṅgāny asya mantrasya vijñeyāni manīṣibhiḥ
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 “Hari” because 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 Kåñëa’s mind, because She is the incarnation of Kåñëa’s 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 “Räma” because 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
57
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-gaurāṅgaḥ samavadad atīva pramudito
hare kṛṣṇetyuccair vada muhur iti śrīmaya-tanuḥ
tato ’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-hṛdya-Khaṇḍa of the Brahmāṇḍa Purāṇa, Romaharṣana 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 ṣoḍasakam nāmnām tri-kāla kalmaṣāpaham
nātah parataropāyah sarva vedeṣu 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
“Räma” in 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 Kåñëa’s 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”
“Hari” is 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”. “Räma” is 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 Kåñëa’s 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.
—Vrajaväsé bhajan
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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
Lord Caitanya, and a servant of His servants. – CC Ädi 6.86
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
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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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, 23rd
February 2013,
in Çré Våndävana Dhäma.
Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare
Hare Räma Hare Räma Räma Räma Hare Hare
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!