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| Śrīla Bhaktisiddhānta Saraswati Ṭhakura |
শ্রী গৌड़िয-কন্ঠহার
Gaudiya Kanṭhahāra:
The Jeweled Necklace of the Gaudiya Vaishnavas
17th Jewel
The Jeweled Necklace of the Gaudiya Vaishnavas
17th Jewel
NĀMA-TATTVA
The Ontology of the Holy Name
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
The Supreme Lord Krishna, Bhagavān, is the Root of all Religion
१७.१
धर्म-मूलं हि भगवान् सर्व-वेदमयो हरिः
स्मृतं च तद्-विदां राजन् येन चात्मा प्रसीदति
17.1
dharma-mūlaṁ hi bhagavān sarva-vedamayo hariḥ
smṛtaṁ ca tad-vidāṁ rājan yena cātmā prasīdati
The Supreme Person is the root of all dharma, the essence of all the Vedas, and
the meditation of all those great authorities who know the truth about the
Supreme Lord, and whose opinions becomes scripture. This is evidence, O King,
and by accepting this religious principle, everyone will attain the highest
satisfaction of the soul, mind, and body.
(Bhāg. 7.11.7)
Kṛṣṇa is the Way, the Truth, and the Light.
१७.२
तपस्तु तापैः प्रपतस्तु पर्वता-दटन्तु तीर्थनि पठस्तु चागमान्
यजस्तु यागैर्विवदन्तु वादैर् हरिं विना नैव मृतिं तरन्ति
17.2
tapastu tāpaiḥ prapatastu parvatā-daṭantu tīrthani paṭhastu cāgamān
yajastu yāgairvivadantu vādair hariṁ vinā naiva mṛtiṁ taranti
You may perform mountains of austerities, visit many holy places, study all the
Vedas, and perform all kinds of Vedic sacrifices, but without devotion to Kṛṣṇa,
none of these things can save you from death.
(Bhāvārtha Dīpikā 10.87.27)
Chanting the Holy Name is the Eternal and Highest Dharma for all Souls
१७३
एताबान् एब लोके ऽस्मिन् पुंसां धर्मः परः स्मृतः
भक्ति-य़ोगो भगबति तन्-नाम-ग्रहणादिभिः
17.3
etāvān eva loke 'smin puṁsāṁ dharmaḥ paraḥ smṛtaḥ
bhakti-yogo bhagavati tan-nāma-grahaṇādibhiḥ
It is recognized that the highest religious principle in human society is devotional service to the Supreme Personality of Godhead, beginning with the chanting of the holy name of the Lord, nāma- saṅkīrtana.
The Holy Name is the Essence of the Śrutis
१७.४
निखिल-श्रुति-मौलि रम-माला-द्युति नीराजित- पादपओकजान्त
अयि मुक्त-कुलैर् उपास्यमानं परितस् त्वां हरिनाम संश्रयामि
17.4
nikhila-śruti-mauli rama-mālā-dyuti nīrājita- pādapaokajānta
ayi mukta-kulair upāsyamānaṁ paritas tvāṁ harināma saṁśrayāmi
O holy name, the tips of the toes of your lotus feet are eternally worshiped by the glowing effulgence of the Upaniṣads, the crest jewels of the Vedas. You are eternally adored and chanted by great liberated souls like Nārada and Śukadeva
Gosvāmī. O Harināma, clearing myself of all offenses, I take complete shelter
of You.
(Śrīla Rūpa Gosvāmī, Kṛṣṇa- nāmāṣṭakam 1)
The Constitutional Nature of the Holy Name
१७.५
नाम चिन्तामणिः कृष्णश् चैतन्य-रस-विग्रहः
पूर्णह्-शुद्धो नित्य-मुक्तो ऽभिन्नत्वान् नाम नामिणोः
17.5
nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ
pūrṇah-śuddho nitya-mukto 'bhinnatvān nāma nāmiṇoḥ
The holy name of Kṛṣṇa is a transcendental wish fulfilling gem it bestows all spiritual benedictions, for it is Kṛṣṇa Himself. It is the personification of divine mellow, the fountainhead of all pleasure. The holy name of Kṛṣṇa is eternally liberated and spiritual. This is because the name of Kṛṣṇa and Kṛṣṇa Himself are non different.
(Śrī Bhakti-rasāmṛta-sindhu, Pūrva-Vibhāgaga 2.233)
NĀMA-TATTVA
The Efficacy of Gāyatrī and the Holy Name
১৭.১৬
কৃষ্ণ-মন্ত্র হৈতে হবে সংসার-মোচন
কৃষ্ণ-নাম হৈতে পাবে কৃষ্ণের চরণ
17.16
kṛṣṇa-mantra haite habe saṁsāra-mocana
kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa
Through the gāyatrī mantra one attains liberation from material existence.
Through the holy name one attains the lotus feet of Kṛṣṇa. (Cc. Ādi 7.73)
The Glories of Hari-kathā
१७.१७
श्रुतम्-अप्य्-औपनिषदं दूरे हरि-कथामृतात्
यन् न सन्ति द्रवच्-चित्त- कम्पाश्रु- पुलकादयः
17.17
śrutam-apy-aupaniṣadaṁ dūre hari-kathāmṛtāt
yan na santi dravac-citta- kampāśru- pulakādayaḥ
The Upaniṣads have ascertained nirviśeña brahma as the subject of the śruti, whereas they only take a distant view of hari- kathā. This is because through hearing and chanting about Brahman, one's heart is not moved, tears do not
pour from the eyes, and the bodily hairs do not stand on end.
(Padyāvalī 39)
The Glories of the Holy Name Surpasses that ofImpersonal Brahman
१७.१८
यद् ब्रह्म-साक्षात्-कृति-निष्ठयापि
विनाशमायाति विना न भोगैः
अपैति नाम-स्फुरणेन तत्ते
प्रारभ्द-कर्मेति विरौति वेदः
17.18
yad brahma-sākṣāt-kṛti-niṣṭhayāpi
vināśamāyāti vinā na bhogaiḥ
apaiti nāma-sphuraṇena tatte
prārabhda-karmeti virauti vedaḥ
O holy name! The seeds from which sin sprouts within the heart are not burned to ashes by realization of Brahman or by constant meditation on eternal consciousness. But, O holy name, as soon as You appear on the tongue of a sincere chanter, all the karmic seeds of sin are burned to ashes. Thus all sinful reactions, past, present and future are finished.
This is proclaimed by the Vedas.
(Kṛṣṇa-nāmāṣṭakam, Rūpa Gosvāmī 4)
Kīrtana of the Holy Name is Best of All
१७.१९
अघच्चित्-स्मरणम् विष्णोर्- बह्वायासेन साध्यते
औष्ठस्पन्दन-मात्रेण कीर्तनतु ततो वरम्
17.19
aghaccit-smaraṇam viṣṇor- bahvāyāsena sādhyate
auṣṭhaspandana-mātreṇa kīrtanatu tato varam
The remembrance of Viṣṇu certainly cuts sin to pieces, but it is very difficult to attain perfection through remembering Viṣṇu. Only after great effort is such remembrance possible. However, simply by moving the lips, there is the kīrtana
of the holy name of Viṣṇu, and therefore kīrtana is the topmost process of devotional service.
(Hari-bhakti-vilāsa, 11.453)
The Holy Name Surpasses Worship and Meditation
१७.२०
जयति जयति नामानन्द-रूपं मुरारेर् विरमित-निज-धर्म-ध्यान-पूजादि-यत्नम् कथमपि सकृदात्तं मुक्तिदं प्राणिना यत् परम्-अमृतम्-एकं जीवनं भूषणं मे
17.20
jayati jayati nāmānanda-rūpaṁ murārer viramita-nija-dharma-dhyāna-pūjādi-yatnam kathamapi sakṛdāttaṁ muktidaṁ prāṇinā yat param-amṛtam-ekaṁ jīvanaṁ bhūṣaṇaṁ me
All glories, all glories to the all-blissful holy name of Śrī Kṛṣṇa, which causes the devotee to give up all conventional religious duties, meditation, and worship.
When somehow or other uttered even once by a living entity the holy name awards him liberation. The holy name of Kṛṣṇa is the highest nectar in my life and my only treasure.
(Bṛhad-Bhāgavātmṛta 1.1.9)
१७.२१
येन जन्म शतैः पूर्वं वासुदेवः सनर्चितः
तन्-मुखे हरि-नामानि सदा तिष्ठन्ति भारत
17.21
yena janma śataiḥ pūrvaṁ vāsudevaḥ sanarcitaḥ
tan-mukhe hari-nāmāni sadā tiṣṭhanti bhārata
O descendant of Bhārata, one who has previously worshiped Lord Vāsudeva in hundreds of lifetimes can now chant the holy name eternally.
(Hari-bhaktivilāsa 11.454)
The Holy Name is not Regulated by Time, Place, and Circumstance
१७.२२.२३
न देश नियमो राजन् न काल नियमस् तथा विद्यते नात्र सन्देहो विष्णोर्-नामानु-कीर्तने कालोऽस्ति दाने यज्ञे च स्नाने कालोऽ स्ति सज् जपे विष्णु-सङ्कीर्तने कालो नास्त्यत्र पृठिवीतले
17.22 and 23
na deśa niyamo rājan na kāla niyamas tathā vidyate nātra sandeho viṣṇor-nāmānu-kīrtane kālo'sti dāne yajñe ca snāne kālo' sti saj jape viṣṇu-saṅkīrtane kālo nāstyatra pṛṭhivītale
O king, there are no rules governing the time and place wherein the holy name of Viṣṇu can be chanted.
Of this there can be no doubt. Charity and sacrifice
are governed by various rules regarding time and place, as are the taking of one's bath and the silent uttering of different mantras. But the holy name of Viṣṇu can be chanted in saṅkīrtana at any time in any place on earth.
(Haribhakti-vilāsa 11.412, 413)
१७.२४
न देश-नियमस् तस्मिन् न काल-नियमस्-तथा
नोच्छिष्ठादौ निषेधो ऽस्ति श्री हरेर्-नाम्नि लुब्धक
17.24
na deśa-niyamas tasmin na kāla-niyamas-tathā nocchiṣṭhādau niṣedho 'sti śrī harer-nāmni lubdhaka
O hunter, there are no restrictions on when or where the holy name of Śrī Hari may be chanted and no prohibitions regarding the uncleanness of the mouth from which the holy name comes forth.
(Hari- bhakti-vilāsa 11.408)
१७.२५
एतावतालम् अघ-निर्हरणाय पुंसां सङ्कीर्तनं भगवतो गुण-कर्म-नाम्नाम् विक्रुश्य पुत्रम् अघवान् यद् अजामिलो ऽपि नारायणेति म्रियमाण इयाय मुक्तिम्
17.25
etāvatālam agha-nirharaṇāya puṁsāṁ saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām vikruśya putram aghavān yad ajāmilo 'pi nārāyaṇeti mriyamāṇa iyāya muktim
It should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities.
This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he gets relief from material bondage if he chants without offences.
Ajāmila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Nārāyaṇa.
NĀMA-TATTVA
The Bhāgavatam on Loud Kīrtana
१७.२६
नामान्य् अनन्तस्य हत-त्रपः पठन्
गुह्यानि भद्राणि कृतानि च स्मरन्
गां पर्यटंस् तुष्ट-मना गत-स्पृहः
कालं प्रतीक्षन् विम् अदो विमत्सरः
17.26
nāmāny anantasya hata-trapaḥ paṭhan
guhyāni bhadrāṇi kṛtāni ca smaran
gāṁ paryaṭaṁs tuṣṭa-manā gata-spṛhaḥ
kālaṁ pratīkṣan vim ado vimatsaraḥ
[Nārada Muni said] Thus I loudly chanted the holy name of Kṛṣṇa in kīrtana, not caring for any social formalities. Such chanting and remembering of the holy name bless everyone. In this way, I traveled across the earth, fully satisfied, humble, and non-envious.
(Bhāg.1.6.26)
Loud Kīrtana is the Best
१७.२७
जपतो हरि नामानि स्थाने शत-गुणाधिकह्
आत्मानञ् च पुनात्य्-उच्चैर्- जपन् श्रोतृन्-पुनाति च
17.27
japato hari nāmāni sthāne śata-guṇādhikah
ātmānañ ca punāty-uccair- japan śrotṛn-punāti ca
Compared to that person who is attached to chanting japa, the person who performs loud chanting of the holy name of Śrī
Hari is one hundred times better. This is because the person who chants japa purifies himself, whereas the
person who chants the holy name loudly in kīrtana purifies himself, all those who are with him, and everyone else who hear the holy vibration.
(Śrī Nāradīya, Prahlāda-vākya)
Loud Kīrtana Benefits the Chanter of the Holy
Name and Those Who Hear it
১৭.২৮
পশু-পক্ষী-কীট-আদি বলিতে না পারে শুনিলে সে হরিনাম তাঽর সব তরে
জপিলে সে কৃষ্ণ-নাম আপনি সে তরে উচ্চ-সঙ্কীর্তনে পর-উপকার করে
অত এৱ উচ্চ করিঽ কীর্তন করিলে শত-গুণ ফল হয সর্ৱ-শাস্ত্রে বোলে
17.28
paśu-pakṣī-kīṭa-ādi balite nā pāre śunile se harināma tā'ra saba tare
japile se kṛṣṇa-nāma āpani se tare ucca-saṅkīrtane para-upakāra kare
ata eva ucca kari' kīrtana karile śata-guṇa phala haya sarva-śāstre bole
The animals, birds, and insects cannot chant the holy name, but by hearing the holy name chanted they can benefit. Chanting the japa of the holy name of Kṛṣṇa purifies oneself, but the loud saṅkīrtana of the holy name of Kṛṣṇa benefits all living beings. Therefore, loudly chant the holy name of Kṛṣṇa in kīrtana, and you will get one hundred times the benefit of chanting japa. This is the verdict of all the śāstras.
(Cb. Ādi 11.275-277)
Mahāprabhu Loudly Chanted the Holy Name
१७.२९
हरे कृष्णेत्य् उच्च्यैः स्फुरित-रसनो नामगणनाकृत-
ग्रन्थि श्रेणी-सुभग-कटि-सूत्रोज्ज्वलकरः विशालाक्षो
दीर्घार्गल-युगल-खेलोञ्चित-भुजः स चैतन्यः
किं मे पुनरपि दृशोर्यास्यति मदम्
17.29
hare kṛṣṇety uccyaiḥ sphurita-rasano nāmagaṇanākṛta-
granthi śreṇī-subhaga-kaṭi-sūtrojjvalakaraḥ viśālākṣo
dīrghārgala-yugala-kheloñcita-bhujaḥ sa caitanyaḥ
kiṁ me punarapi dṛśoryāsyati madam
Śrī Caitanya Mahāprabhu loudly chants the Hare Kṛṣṇa mantra, which dance upon His tongue, as His radiant lotus hand counts the name by fingering the beads on the beautiful knotted counting string tied to His waist. His beautiful
lotus eyes stretch to His ears and His arms reach to His knees. When will Śrī Caitanya Mahāprabhu again appear before my eyes?
(Caitanyāñṭhakam 5, Rūpa Gosvāmī)
The Opinion of Baladeva on the Form of the Mahā-mantra
१७.३०
हरे कृष्णेति मन्त्र-प्रतीक-ग्रहणं. षोडश-नामात्मना द्वात्रींश-दक्सरेण मन्त्रेणोच्चैर्-उच्चारितेन स्फुरिता
कृत-नृत्या रसना जिह्वा यस्य सह्.
17.30
hare kṛṣṇeti mantra-pratīka-grahaṇaṁ. Soḍaśa-nāmātmanā dvātrīṁśa-daksareṇa mantreṇoccair-uccāritena sphuritā
kṛta-nṛtyā rasanā jihvā yasya sah.
When the sixteen names and thirty-two syllables of the Hare Kṛṣṇa mantra are
loudly vibrated, Kṛṣṇa Himself dances on ones tongue.
(Baladeva Vidyābḥuṣana Stava-mālā-vibhūṣaṇa-bhāśya)
Hare Kṛṣṇa is the Mahā-mantra for the Age of Kali
१७.३१-३७
हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे हरे राम हरे राम राम राम हरे हरे
षोडशैतानि नामानि द्वात्रिंशद् वर्णकानि हि कलौ युगे महा-मन्त्रः सम्मतो जीवतारणे वर्जयित्वा
तु नामैतद् दुर्जनैः परिकल्पितम् छन्दोबद्धं सुसिद्धान्त विरुद्धं नाभ्यसेत् पदम्
तारकं ब्रह्म-नामैतद् ब्रह्मणा गुरुणादिना
कलिसन्तरणाद्यासु श्रुति-स्वधिगतं हरेः प्राप्तं श्री ब्रह्म-शिष्येण श्री नारदेन धीमता
नामैतद्-उत्तमं श्रौत-पारम्पर्येण ब्रह्मणः
उत्सृज्यैतन्-महा-मन्त्रं ये त्वन्यत् कएपितं पदम्
महानामेति गायन्ति ते शास्त्र-गुरु लण्घनः तत्त्व-विरोध-सओपृक्तं तादृशं दौर्जनं मतम्
स्रवथा परिहार्यं स्यादात्म-हितार्थिना सदा
हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे हरे राम हरे राम राम राम हरे हरे
17.31-37
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare ṣoḍaśaitāni nāmāni dvātriṁśad varṇakāni hi kalau yuge mahā-mantraḥ sammato jīvatāraṇe varjayitvā tu nāmaitad durjanaiḥ parikalpitam chandobaddhaṁ susiddhānta viruddhaṁ nābhyaset padam tārakaṁ brahma-nāmaitad brahmaṇā guruṇādinā
kalisantaraṇādyāsu śruti-svadhigataṁ hareḥ prāptaṁ śrī brahma-śiṣyeṇa śrī nāradena dhīmatā
nāmaitad-uttamaṁ śrauta-pāramparyeṇa brahmaṇaḥ utsṛjyaitan-mahā-mantraṁ ye tvanyat kaepitaṁ padam
mahānāmeti gāyanti te śāstra-guru laṇghanaḥ tattva-virodha-saopṛktaṁ tādṛśaṁ daurjanaṁ matam
sravathā parihāryaṁ syādātma-hitārthinā sadā
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare
Hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare,
hare rāma hare rāma rāma rāma hare hare:
This sixteen-name, thirty-two syllable mantra is the mahāmantra in the age of Kali by which all living beings can be delivered. One should never abandon chanting this mahā-mantra and take to other so-called purificatory processes which are practiced by rascals, or engage in chanting other metrical compositions of the name of Kṛṣṇa that are against the pure conclusions of the scriptures, or are filled with rasābhāsa.
About this divinely spiritual mahā-mantra, which delivers one from material existence, the original guru, Lord Brahmā, has said, kali-santaraṛādi śrutite, "The śrutis have declared this mantra to be the best means of deliverance in the age of Kali". Having all heard this from Brahmā, the sons and disciples of Brahmā, beginning with Nārada, all accepted the Hare
Kṛṣṇa mahā-mantra and, having meditated on it, attained perfection.
(Ananta- Saṁhitā)
The Upaniṣads on the Hare Kṛṣṇa Mahā-mantra
१७.३८-३९
हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे हरे राम हरे राम राम राम हरे हरे
इति सोडशकं नाम्नां कलि-कल्मष-नाशनम् नातः परतरोपायः सर्व-वेदेषु दृष्यते
17.38-39
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare
iti soḍaśakaṁ nāmnāṁ kali-kalmaṣa-nāśanam nātaḥ parataropāyaḥ sarva-vedeṣu dṛṣyate
The sixteen names of the Hare Kṛṣṇa mahā- mantra: hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare, hare rāma hare rāma rāma rāma hare hare destroy all the inauspiciousness of the age of Kali. This is the conclusion of all the Vedas.
(Kali-santaraṛa Upaniṣad)
The Purāṇas on the Hare Kṛṣṇa Mahā-mantra
१७.४०
हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे रटन्ति हलया वापि ते कृतार्था न संशयः
17.40
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare raṭanti halayā vāpi te kṛtārthā na saṁśayaḥ
Hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare: Whoever chants this mantra, even neglectfully, will attain the supreme goal of life. Of this there is no doubt.
(Agni-Purāṇa)
Chanting the Holy Name Qualifies One for Deliverance
१७.४१
मधुर-मधुरम्-एतन्-मङ्गलं मङ्गलानां
सकल-निगमवल्ली-सत्-फलं चित्-स्वरूपम्
सकृदपि परिगीतं श्रद्धया हेलया वा
भृगुवर नरमात्रं तारयेत् कृष्ण नाम
17.41
madhura-madhuram-etan-maṅgalaṁ maṅgalānāṁ
sakala-nigamavallī-sat-phalaṁ cit-svarūpam
sakṛdapi parigītaṁ śraddhayā helayā vā
bhṛguvara naramātraṁ tārayet kṛṣṇa nāma
The holy name of Kṛṣṇa is the sweetest of the sweet and the most auspicious of
all auspicious things. It is the self-effulgent and beautiful fruit of the Vedic
desire tree. O best of the Bhṛgus, when the holy name is uttered once without
offense, either attentively or in attentively, it immediately ensures the
deliverance of all human beings from the bondage of illusion.
(Hari-bhaktivilāsa 11.234, Skanda Purāṇa)
The Holy Name is to be Chanted in the Stage of Practice and in Perfection
१७.४२
एतन् निर्विद्यमानानाम् इच्छताम् अकुतो-भयम्
योगिनां नृप निर्णीतं हरेर् नामानुकीर्तनम्
17.42
etan nirvidyamānānām icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam
O King, constant chanting of the holy name of the Lord after the way of the great authorities is the doubtless and fearless way
of success for all, including those who are free from all material desires, those who are desirous of all
material enjoyment, and those who are self- satisfied by dint of transcendental knowledge.
(Bhāg. 2.1.11)
Things Unfavorable for Nāma-kīrtana
१७.४३
जन्मैश्वर्य-श्रुत-श्रीभिर् एधमान-मदः पुमान्
नैवार्हत्य् अभिधातुं वै त्वाम् अकिञ्चन- गोचरम्
17.43
janmaiśvarya-śruta-śrībhir edhamāna-madaḥ pumān
naivārhaty abhidhātuṁ vai tvām akiñcana- gocaram
Those who are intoxicated by false ego on account of their good birth, wealth,
learning, and beauty, cannot cry out Your name with sincere feeling. Only those
who are materially bereft can chant Your name in purity. (Bhāg. 1.8.26)
The Characteristics of the Principal and Secondary Name
१७.४४
नाम्नाम् अकारि बहुधा निज-सर्व-शक्तिस्
तत्रापिता नियमितः स्मरणे न कालः
एतादृषि तव कृपा भगवन् ममापि
दुर्दैवम् ईदृशम् इहाजनि नानुरागः
17.44
nāmnām akāri bahudhā nija-sarva-śaktis
tatrāpitā niyamitaḥ smaraṇe na kālaḥ
etādṛṣi tava kṛpā bhagavan mamāpi
durdaivam īdṛśam ihājani nānurāgaḥ
O my Lord, Your holy name alone can render all benediction to the living
beings, and thus You have hundreds and millions of names like Kṛṣṇa and
Govinda. In these transcendental names You have invested all Your
transcendental energies and there are no hard and fast rules for chanting Your
name. O my Lord, out of kindness, You enable us to easily approach You by
chanting Your holy names, but I am so unfortunate that I have no attraction for them. (Sikṣāṣṭaka 2)
|
Śrīla Bhaktisiddhānta Saraswati Ṭhakura
|
শ্রী গৌड़िয-কন্ঠহার
Gaudiya Kanṭhahāra:
The Jeweled Necklace of the Gaudiya Vaishnavas
17th Jewel
The Jeweled Necklace of the Gaudiya Vaishnavas
17th Jewel
NĀMA-TATTVA
The Ontology of the Holy Name
The Ontology of the Holy Name
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
The Secondary Names of God and Their
Symptoms
১৭.৪৫
জডা কৃতির পরিচযে নাম যত প্রকৃতির্ গুণে গৌণ ৱেদের সম্মত সৃষ্টি কর্ত্তা পরমাত্মা ব্রহ্ম স্থিতি কর জগৎ সংহর্তা পাতা যজ্ঞেশ্ৱর হর
17.45
jaḍā kṛtira paricaye nāma yata prakṛtir guṇe gauṇa vedera sammata sṛṣṭi karttā paramātmā brahma sthiti kara jagat saṁhartā pātā yajñeśvara hara
According to the Vedas, the secondary or inferior names of the Supreme Lord, Śrī Kṛṣṇa are those which are in connection with the material world. For example: "God," "Creator of the Universe," "Paramātmā," "Supersoul,"
"Brahman," " Maintainer of the Universe," "Destroyer of the Universe," "Savior," and "Lord of Sacrifice," and "He who takes away," are some inferior or secondary names of Godhead.
(Hari-nāma- cintāmaṇi)
১৭.৪৫
জডা কৃতির পরিচযে নাম যত প্রকৃতির্ গুণে গৌণ ৱেদের সম্মত সৃষ্টি কর্ত্তা পরমাত্মা ব্রহ্ম স্থিতি কর জগৎ সংহর্তা পাতা যজ্ঞেশ্ৱর হর
17.45
jaḍā kṛtira paricaye nāma yata prakṛtir guṇe gauṇa vedera sammata sṛṣṭi karttā paramātmā brahma sthiti kara jagat saṁhartā pātā yajñeśvara hara
According to the Vedas, the secondary or inferior names of the Supreme Lord, Śrī Kṛṣṇa are those which are in connection with the material world. For example: "God," "Creator of the Universe," "Paramātmā," "Supersoul,"
"Brahman," " Maintainer of the Universe," "Destroyer of the Universe," "Savior," and "Lord of Sacrifice," and "He who takes away," are some inferior or secondary names of Godhead.
(Hari-nāma- cintāmaṇi)
Fruits of the Principal and Secondary Names of the Lord
১৭.৪৬
এই রূপ নাম, কর্ম-জ্ঞান-কাণ্ড-গত পুন্য মোক্ষ দান করে শাস্ত্রের সম্মত নামের যে মুখ্য-ফল কৃষ্ণ-প্রেম-ধন তার মুখ্য নামে মাত্র লভে সাধুগণ
17.46
ei rūpa nāma, karma-jñāna-kāṇḍa-gata punya mokṣa dāna kare śāstrera sammata nāmera ye mukhya-phala kṛṣṇa-prema-dhana tāra mukhya nāme mātra labhe sādhugaṇa
These inferior names of the Supreme Personality of Godhead, Śrī Kṛṣṇa are called upon by those who are on the paths of karma and jñāna. According to the scriptures, one who calls upon these names gets piety and liberation.
On the other hand, the result of chanting the principal names of the Lord [Govinda, Gopāla, Rāma, Nandanandana, Rādhānātha, Hari, Yaśomati-prānadhana, Madana-mohana, Śyāmasundara, Mādhava, Gopīnātha, Vrajogopa, Rakhala,
and Yadava] is kṛṣṇa-prema. In this way, the saintly attain love of Godhead by chanting the principal names of Godhead [while those attached to karma and jñāna get mere piety and impersonal liberation by chanting inferior and secondary names because their conception of Godhead is also secondary and inferior.]
(Hari-nāma-cintāmaṇi)
১৭.৪৬
এই রূপ নাম, কর্ম-জ্ঞান-কাণ্ড-গত পুন্য মোক্ষ দান করে শাস্ত্রের সম্মত নামের যে মুখ্য-ফল কৃষ্ণ-প্রেম-ধন তার মুখ্য নামে মাত্র লভে সাধুগণ
17.46
ei rūpa nāma, karma-jñāna-kāṇḍa-gata punya mokṣa dāna kare śāstrera sammata nāmera ye mukhya-phala kṛṣṇa-prema-dhana tāra mukhya nāme mātra labhe sādhugaṇa
These inferior names of the Supreme Personality of Godhead, Śrī Kṛṣṇa are called upon by those who are on the paths of karma and jñāna. According to the scriptures, one who calls upon these names gets piety and liberation.
On the other hand, the result of chanting the principal names of the Lord [Govinda, Gopāla, Rāma, Nandanandana, Rādhānātha, Hari, Yaśomati-prānadhana, Madana-mohana, Śyāmasundara, Mādhava, Gopīnātha, Vrajogopa, Rakhala,
and Yadava] is kṛṣṇa-prema. In this way, the saintly attain love of Godhead by chanting the principal names of Godhead [while those attached to karma and jñāna get mere piety and impersonal liberation by chanting inferior and secondary names because their conception of Godhead is also secondary and inferior.]
(Hari-nāma-cintāmaṇi)
The Principal Name
१७.४७
अघदमन-यशोदानन्दनौ नन्दसूनो कमल-नयन-गोपीचन्द्र-वृन्दावनेन्द्राः प्रणत-करुण-कृष्णाव् इत्य् अनेक-स्वरूपे
त्वै मम रतिर् उच्चैर् वर्धतां नामधेय
17.47
aghadamana-yaśodānandanau nandasūno kamala-nayana-gopīcandra-vṛndāvanendrāḥ praṇata-karuṇa-kṛṣṇāv ity aneka-svarūpe tvai mama ratir uccair vardhatāṁ nāmadheya
O killer of the demon Agha, O son of Yaśoda, O son of Nanda, O lotus-eyed, O moon of the gopīs, O Lord of Vṇndṁvana, O merciful to the submissive, O Kṛṣṇa, You have manifest Yourself in innumerable forms out of Your infinite mercy. Let my devotion to You go on increasing without any impediment.
(Kṛṣṇa-nāmāṣṭakam, Rūpa Gosvāmī 5)
१७.४७
अघदमन-यशोदानन्दनौ नन्दसूनो कमल-नयन-गोपीचन्द्र-वृन्दावनेन्द्राः प्रणत-करुण-कृष्णाव् इत्य् अनेक-स्वरूपे
त्वै मम रतिर् उच्चैर् वर्धतां नामधेय
17.47
aghadamana-yaśodānandanau nandasūno kamala-nayana-gopīcandra-vṛndāvanendrāḥ praṇata-karuṇa-kṛṣṇāv ity aneka-svarūpe tvai mama ratir uccair vardhatāṁ nāmadheya
O killer of the demon Agha, O son of Yaśoda, O son of Nanda, O lotus-eyed, O moon of the gopīs, O Lord of Vṇndṁvana, O merciful to the submissive, O Kṛṣṇa, You have manifest Yourself in innumerable forms out of Your infinite mercy. Let my devotion to You go on increasing without any impediment.
(Kṛṣṇa-nāmāṣṭakam, Rūpa Gosvāmī 5)
The Fruit of Offenselessly Uttering the Principal
Name
१७.४८
तुण्डे ताण्डविनी रतिं वितनुते तुण्डावली- लब्धये
कर्ण-क्रोढ-कडम्विनी घटयते कर्णार्बुदेभ्यः स्पृहाम् चेतः प्राङ्गण-सङ्गिनी विजयते सर्वेन्द्रियाणां कृतिं नो जाने जनिता-कियद्भिर् अमृतैः कृष्णेति वर्णद्वयि
17.48
tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī- labdhaye
karṇa-kroḍha-kaḍamvinī ghaṭayate karṇārbudebhyaḥ spṛhām cetaḥ prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ no jāne janitā-kiyadbhir amṛtaiḥ kṛṣṇeti varṇadvayi
"I do not know how much nectar the two syllables 'Kṛṣ-ṇa' have produced. When the holy name of Krsna is chanted, it appears to dance within the mouth.
We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all
the senses become inert."
(Vidagdha-Mādhava1.12)
१७.४८
तुण्डे ताण्डविनी रतिं वितनुते तुण्डावली- लब्धये
कर्ण-क्रोढ-कडम्विनी घटयते कर्णार्बुदेभ्यः स्पृहाम् चेतः प्राङ्गण-सङ्गिनी विजयते सर्वेन्द्रियाणां कृतिं नो जाने जनिता-कियद्भिर् अमृतैः कृष्णेति वर्णद्वयि
17.48
tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī- labdhaye
karṇa-kroḍha-kaḍamvinī ghaṭayate karṇārbudebhyaḥ spṛhām cetaḥ prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ no jāne janitā-kiyadbhir amṛtaiḥ kṛṣṇeti varṇadvayi
"I do not know how much nectar the two syllables 'Kṛṣ-ṇa' have produced. When the holy name of Krsna is chanted, it appears to dance within the mouth.
We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all
the senses become inert."
(Vidagdha-Mādhava1.12)
The Sevenfold Results of Chanting the Principal
Name-
१७.४९
चेतो-दर्पण-मार्जनं भव-महा--दावाग्नि- निर्वापणम्
श्रेयः-कैरव-चन्द्रिका-वितरणं विद्या-वधु- जीवनम्
आनन्दाम्बुधि-वर्धनं प्रति-पदं पूर्णामृतास्वादनं
सर्वात्म-स्नपनं परं विजयते श्री-कृष्ण- सङ्कीर्तनम्
17.49
ceto-darpaṇa-mārjanaṁ bhava-mahā--dāvāgni- nirvāpaṇam
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhu- jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa- saṅkīrtanam
Chanting the holy name of Kṛṣṇa cleanses the mirror of the heart an extinguishes the fire of misery in the ocean of birth and death. At that time, real auspiciousness begins for the soul. Just as the evening lotus blooms in the moon's cooling rays, the heart begins to blossom in the nectar of the name, andat last the soul awakens in full knowledge of its real inner treasure a life of love with Kṛṣṇa in the highest mellows of devotion.
Again and again tasting nectar, the soul dives and surfaces in the ever increasing ocean of joy. In this way, all phases of the self are fully satisfied and purified by bathing in the nectarean
mellows of the holy name of Kṛṣṇa. Therefore, let the saṅkīrtana of the holy name be victorious.
(Śikṣāṣṭaka 1)
The Principal Result of Chanting the Holy Name is Kṛṣṇa-prema: Not Dharma, Artha, Kāma or Mokṣa.
१७.५०
भक्तिस्त्वयि स्थिरतरा भगवन् यदि स्याद्
दैवेन नः फलति दिव्य-किशोर-मूर्तिः
मुक्तिः स्वयं मुकुलिताञ्जलि सेवतेऽस्मान्
धर्मार्थ-काम-गतयः समय-प्रतीक्षाः
17.50
bhaktistvayi sthiratarā bhagavan yadi syād
daivena naḥ phalati divya-kiśora-mūrtiḥ
muktiḥ svayaṁ mukulitāñjali sevate'smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ
O Lord when a devotee, by good fortune, develops unflinching devotion to Your transcendentally beautiful, youthful form, then liberation herself waits with folded hands to be his maidservant. And right behind liberation, piety, economic development, and sense enjoyment will wait for the chance to serve.
(Kṛṣṇakarṇāmṛta 107)
१७.४९
चेतो-दर्पण-मार्जनं भव-महा--दावाग्नि- निर्वापणम्
श्रेयः-कैरव-चन्द्रिका-वितरणं विद्या-वधु- जीवनम्
आनन्दाम्बुधि-वर्धनं प्रति-पदं पूर्णामृतास्वादनं
सर्वात्म-स्नपनं परं विजयते श्री-कृष्ण- सङ्कीर्तनम्
17.49
ceto-darpaṇa-mārjanaṁ bhava-mahā--dāvāgni- nirvāpaṇam
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhu- jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa- saṅkīrtanam
Chanting the holy name of Kṛṣṇa cleanses the mirror of the heart an extinguishes the fire of misery in the ocean of birth and death. At that time, real auspiciousness begins for the soul. Just as the evening lotus blooms in the moon's cooling rays, the heart begins to blossom in the nectar of the name, andat last the soul awakens in full knowledge of its real inner treasure a life of love with Kṛṣṇa in the highest mellows of devotion.
Again and again tasting nectar, the soul dives and surfaces in the ever increasing ocean of joy. In this way, all phases of the self are fully satisfied and purified by bathing in the nectarean
mellows of the holy name of Kṛṣṇa. Therefore, let the saṅkīrtana of the holy name be victorious.
(Śikṣāṣṭaka 1)
The Principal Result of Chanting the Holy Name is Kṛṣṇa-prema: Not Dharma, Artha, Kāma or Mokṣa.
१७.५०
भक्तिस्त्वयि स्थिरतरा भगवन् यदि स्याद्
दैवेन नः फलति दिव्य-किशोर-मूर्तिः
मुक्तिः स्वयं मुकुलिताञ्जलि सेवतेऽस्मान्
धर्मार्थ-काम-गतयः समय-प्रतीक्षाः
17.50
bhaktistvayi sthiratarā bhagavan yadi syād
daivena naḥ phalati divya-kiśora-mūrtiḥ
muktiḥ svayaṁ mukulitāñjali sevate'smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ
O Lord when a devotee, by good fortune, develops unflinching devotion to Your transcendentally beautiful, youthful form, then liberation herself waits with folded hands to be his maidservant. And right behind liberation, piety, economic development, and sense enjoyment will wait for the chance to serve.
(Kṛṣṇakarṇāmṛta 107)
Nāma-kīrtana Fulfills all Aspects of Bhajana
१७.५१
मन्त्रतस् तन्त्रतश् छिद्रं देश-कालार्ह- वस्तुतः
सर्वं करोति निश्छिद्रम् अनुसङ्कीर्तनं तव
17.51
mantratas tantrataś chidraṁ deśa-kālārha- vastutaḥ
sarvaṁ karoti niśchidram anusaṅkīrtanaṁ tava
[In the various kinds of Vedic sacrifice and worship mentioned in the Vedas] There may be discrepancies in pronouncing the mantras and observing the regulative principles, paraphernalia, but when Your Lordship's holy name is chanted, everything becomes faultless.
(Bhāg. 8.23.16)
१७.५१
मन्त्रतस् तन्त्रतश् छिद्रं देश-कालार्ह- वस्तुतः
सर्वं करोति निश्छिद्रम् अनुसङ्कीर्तनं तव
17.51
mantratas tantrataś chidraṁ deśa-kālārha- vastutaḥ
sarvaṁ karoti niśchidram anusaṅkīrtanaṁ tava
[In the various kinds of Vedic sacrifice and worship mentioned in the Vedas] There may be discrepancies in pronouncing the mantras and observing the regulative principles, paraphernalia, but when Your Lordship's holy name is chanted, everything becomes faultless.
(Bhāg. 8.23.16)
The Pure Name Arises Within the Association of
Devotees
१७.५२-५३
ममाहम् इति देहादौ हित्वामिथ्यार्थ-धीर् मतिम्
धास्ये मनो भगवति शुद्धं तत्- कीर्तनादिभिः
इति जात-सुनिर्वेदः क्षण-सङ्गेन साधुषु
गङ्गा-द्वारम् उपेयाय मुक्त- सर्वानुबन्धनः
17.52-53
mamāham iti dehādau hitvāmithyārtha-dhīr matim
dhāsye mano bhagavati śuddhaṁ tat- kīrtanādibhiḥ
iti jāta-sunirvedaḥ kṣaṇa-saṅgena sādhuṣu
gaṅgā-dvāram upeyāya mukta- sarvānubandhanaḥ
{Ajāmila said] Simply because I chanted the holy name of the Lord in the association of devotees, my heart is now becoming purified. Therefore I shall not fall victim again to the false lures of sense gratification. Now that I am fixed
in the Absolute Truth, I shall not identify myself with the body. I shall give up the false conception of "I" and "mine" and fix my mind on the lotus feet of Kṛṣṇa.
Because of a moment's association with devotees [the Viṣṇudḥutas], Ajāmila detached himself from the material conception of life with determination. Thus freed from all material attraction, he immediately started for Hardwar.
(Bhāg. 6.2.38-39)
১৭.৫৪
সার্ৱভৌম-সঙ্গে তোমার ঽকলুষঽ হৈল ক্ষয
ঽকল্মষঽ ঘুচিলে জীৱ ঽকৃষ্ণ-নামঽ লয
17.54
sārvabhauma-saṅge tomāra 'kaluṣa' haila kṣaya
'kalmaṣa' ghucile jīva 'kṛṣṇa-nāma' laya
Because of the association of [a devotee like] Sarvabhauma Bhaṭṭācārya, all your contamination is now vanquished. When a person's heart is cleansed of all contamination, he is able to chant the Hare Kṛṣṇa mahā-mantra.
(Cc. Madhya 15.276)
১৭.৫৫
অসাধু-সঙ্গে ভাই "কৃষ্ণ নাম" নাহি হয
"নামাক্ষর" বাহিরায বটে নাম কভু নয
17.55
asādhu-saṅge bhāi "kṛṣṇa nāma" nāhi haya
"nāmākṣara" bāhirāya baṭe nāma kabhu naya
O brothers, the holy name of Kṛṣṇa is never to be found in the association of those who are un-saintly. The external sound of the holy name is never the name proper.
(Prema-vivarta)
The Holy Name Cannot be Realized Through the
Material Senses
१७.५६
अतः श्री कृष्ण नामादि न भवेद् ग्राह्यम् इन्द्रियैः
सेवोन्-मुखे हि जिह्वादौ स्वयम् एव स्फुरत्यदः
17.56
ataḥ śrī kṛṣṇa nāmādi na bhaved grāhyam indriyaiḥ
sevon-mukhe hi jihvādau svayam eva sphuratyadaḥ
Therefore the material senses cannot appreciate Kṛṣṇa's holy name, form, qualities, and pastimes. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord's holy
name and taste the remnants of the Lord's food, the tongue is purified, and one gradually comes to understand who Kṛṣṇa really is.
In other words, the holy name of Kṛṣṇa can never be grasped by the material senses. Only by rendering devotional service, beginning with vibrating the Lord's glories upon the tongue,
can one realize Kṛṣṇa, for he will reveal Himself directly to the sincere soul. The formula for perfection in chanting the holy name.
(Bhakti-rasāmṛta-sindhu 1.2.234)
१७.५७
तृणाद् अपि सुनीचेन तरोर् अपि सहिष्णुना
अमानिना मानदेन कीर्तनीयः सदा हरिः
17.57
tṛṇād api sunīcena taror api sahiṣṇunā
amāninā mānadena kīrtanīyaḥ sadā hariḥ
One should chant the holy name of Kṛṣṇa in a humble state of mind, considering oneself to be lower than a blade of grass. One should be more tolerant than a tree, devoid of false prestige, and offer all respect to others, without expecting any respect in return. In this way, one should always chant the holy name of Kṛṣṇa.
(Śikṣāṣṭaka 3)
The Formula for the Favorable Culture of the Holy Name
१७.५८
स्यात् कृष्ण-नाम-चरितादि-सिताप्य्-अविद्या
पित्तोपतप्त- रसनस्य न रोचिका नु
किन्त्व् आदराद् अनुदिनं खलु सैव जुष्टा
स्वाद्वी क्रमाद् भवति तद्-गद-मूल-हन्त्री
17.58
syāt kṛṣṇa-nāma-caritādi-sitāpy-avidyā
pittopatapta- rasanasya na rocikā nu
kintv ādarād anudinaṁ khalu saiva juṣṭā
svādvī kramād bhavati tad-gada-mūla-hantrī
The holy name, character, pastimes, and activities of Kṛṣṇa are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of ignorance cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish
awakens within this tongue, and his disease is gradually destroyed at the root.
(Upadeśāmṛta 7)
Determination for Chanting the Holy Name
১৭.৫৯
খণ্ড খণ্ড হৈঽ দেহ যদি জয প্রাণ
তবু আমি ৱদনে না ছাডি হরিনাম
17.59
khaṇḍa khaṇḍa hai' deha yadi jaya prāṇa
tabu āmi vadane nā chāḍi harināma
Even if you cut my body into pieces, I should not give up chanting the holy name.
(Cb. Ādi 11.91)
Kīrtana of the Holy Name Gradually Awakens the Form,
Qualities, and Pastimes of the Lord
১৭.৬০
কৃষ্ণ-নাম ধরে কত বল
ৱিষয-ৱাসনানলে মোর চিত্ত সদা জলে রৱিন্তপ্ত মরিভূমি সম
কর্ণ-রন্ধ্র পথ দিযা, হৃদি মাঝে প্রৱেশিযা, ৱরিষয সুধা অনুপম
হৃদয হৈতে বলে, জিহ্ৱার অগ্রেতে চলে শব্দ-রূপে নাচ অনুক্ষণ
কণ্ঠে মোর ভঙ্গে স্ৱর, অঙ্গ কাঞ্পে থর থর,
স্থির হৈতে নাপারে চরণ
চক্ষে ধারা, দেহে ঘর্ম, পুলিকত সব চর্ম, ৱিৱর্ণ হৈল কলেৱর
মূর্চ্চিত হৈলে মন, প্রলযের আগমন, ভাৱে সর্ৱ-দেহ জর জর
করিঽেত উপদ্রৱ, চিত্তে ৱর্ষ্ সুধাঅদ্রৱ, মোরে ডারে প্রেমের সাগরে
কিছু না বুঝিতে দিল, মোর ত বাতুল কৈল, মোর চিত্ত ৱিত্ত সব হরে
লৈনু আশ্রয যাঞ্র, হেনু ৱ্যৱহার তাঞ্ঽর
ৱর্ণিতে নাপারি এই সকল
কৃষ্ণ-নাম ইচ্ছাময, যাহে যাহে সুখী হয সেই মোর সুখের সম্বল
প্রেমের কালিকা নাম, অদ্ভুত রসের ধাম হেন বল করযে প্রকাশ
ঈশৎ ৱিকশিঽ পুনঃ, দেখায নিজ রূপ-গুণ চিত্ত হরিঽ লয কৃষ্ণ-পাশ
পূর্ণ ৱিকশিত হৈঞা, ৱ্রজে মোরে যায লৈঞা, দেখায মোরে স্ৱরূপ-ৱিলাস
মোরে সিদ্ধ-দেহ দিযা, কৃষ্ণ-পাশে রাখে গিযা, এই দেহের করে সর্ৱ-নাশ
কৃষ্ণ-নাম-চিন্তামণি, অখিল রসের খনি, নিত্য-মুক্ত, শুদ্ধ, রসময
নামের বালাই যত, সব লঽযে হৈ হত তবে মোর সুখের উদয
17.60
kṛṣṇa-nāma dhare kata bala
viṣaya-vāsanānale mora citta sadā jale ravintapta maribhūmi sama
karṇa-randhra patha diyā, hṛdi mājhe praveśiyā, variṣaya sudhā anupama
hṛdaya haite bale, jihvāra agrete cale śabda-rūpe nāca anukṣaṇa
kaṇṭhe mora bhaṅge svara, aṅga kāñpe thara thara,
sthira haite nāpāre caraṇa
cakṣe dhārā, dehe gharma, pulikata saba carma, vivarṇa haila kalevara
mūrccita haile mana, pralayera āgamana, bhāve sarva-deha jara jara
kari'eta upadrava, citte varṣ sudhāadrava, more ḍāre premera sāgare
kichu nā bujhite dila, mora ta bātula kaila, mora citta vitta saba hare
lainu āśraya yāñra, henu vyavahāra tāñ'ra
varṇite nāpāri ei sakala
kṛṣṇa-nāma icchāmaya, yāhe yāhe sukhī haya sei mora sukhera sambala
premera kālikā nāma, adbhuta rasera dhāma hena bala karaye prakāśa
īśat vikaśi' punaḥ, dekhāya nija rūpa-guṇa citta hari' laya kṛṣṇa-pāśa
pūrṇa vikaśita haiñā, vraje more yāya laiñā, dekhāya more svarūpa-vilāsa
more siddha-deha diyā, kṛṣṇa-pāśe rākhe giyā, ei dehera kare sarva-nāśa
kṛṣṇa-nāma-cintāmaṇi, akhila rasera khani, nitya-mukta, śuddha, rasamaya
nāmera bālāi yata, saba la'ye hai hata tabe mora sukhera udaya
My heart is just like a desert, hot with the rays of the sun. This is my internal mental condition. The desire for mortal things cannot satisfy me because by nature they are death-producing.
And not one or two, but thousands of such death-producing desires have taken shelter in my mind. So, my subconscious region is always burning. This is my condition.
But somehow, by the grace of the sādhu and guru, the holy name of Kṛṣṇa with its infinite prospect has entered through the holes of my ears and reached the plane of my heart.
And there, with some peculiar hope, with infinite, auspicious possibilities, it touched my heart with a new kind of nectar.
New hope is aroused by that sound.
Then by force it comes form the heart towards the tongue. Not that by the endeavor of my tongue I am producing that
sound: no.
What came from the heart of a saint through my ear, entered my heart, and that forcibly appeared on my tongue, and began to dance.
That is the holy name proper. It descends from above. It cannot be produced by the material tongue. It's source is above. And through an agent of the absolute it comes through the ear to the heart. From the heart it gathers some sympathy, then the holy name of Kṛṣṇa forcibly appears upon the tongue and begins to dance.
With great force it comes to the end of the tongue, and that sweet sound begins its dancing. The real effects of the divine name have been described here. If it is a real and living name, the voice will be choked up, there will be shivering in the body, and the legs will be unable to stand.
Sometimes tears will flow in a current on the body, and one's hairs will stand on end. Sometimes changes of color will be
found in the body, and we will be unable to find any trace of the mind or consciousness.
We may fall in a swoon, the whole body and mind will appear as if it is being attacked, shivering, and influenced in different ways. Apparently it may seem that so many troubles are
created in the body and the mind, but the real heart is overflowing with a particular kind of strange, sweet
juice.
Sometimes the devotee thinks, 'I am in an ocean of nectar. My whole existence is within an ocean of nectarean liquid. I
am beside myself. I can't understand where I am. Where am I? What is this? What is all about me? It has almost made me mad. Am I a madman? Where is my past experience, my
seriousness, my gravity, where are they? What am
I? I have been converted wholesale by a foreign thing. I am a doll in the hands of a great force, which is also so affectionate to me. I can't ascertain how it is possible that by my faith I have entered this great, unknown environment, not experienced before.
And at last I find that I am captivated. My entire being, within and without, has been captured by a particularly sweet force. I can't help being prey to such a sweet power. I can't give any proper description of this. I came to take shelter of Him
and accep Him as my guardian; now at His hand I am being dealt with in such a merciless and despotic way.
Still, I feel that everything is very pleasing , beyond my experience. What is this? I can't resist anymore. I am fully captured. Let my fate go anywhere. I can't come out. I am a captive in the hand of a sweet friend; my whole independence is gone. There is no way left to me but to surrender. I am unable to describe my real position.
I find that He's an autocrat. Whatever He likes, He will do.
Since it is not possible for me to give any resistance, I must surrender. Let me also cooperate with whatever He is pleased to do. Otherwise I find that the sweetness of the
name is condensed like a blossoming flower, and very wonderful streams of sweet current are flowing from it. The holy name contains so many sweet variegated forms of current within Him, and He is wonderfully expressing
Himself in different ways.
Sometimes He emanates a peculiar type of color and figure, and disappears. So many charming aspects are shown as if to my eyes within, and He forcibly takes me to surrender at the foot of that altar. He shows Himself in His full-fledged
form, in Vṛndāvana, in His Braja-līlā, with Rādhārāṇī, and He takes me there.
I find that I am in the midst of His peculiar, very sweet and loving paraphernalia. And He says, 'You see! I have so many wonderful things. This is your home. I am not merely imagination, but concrete reality. You will find here
that the environment is very favorable and sweet.
You are to live here.' I see there that He is dealing in different ways with His associates, in different rasas.
And I find that I have another body that has emerged from my previous one, and that has a permanent place here in His service. Such a new life I find here.
And then I find ultimately that all consideration of my past life and experience has vanished. And it is true: my real life is here. This is proper, and that was a sham, that life has vanished. Then I find that chanting the holy name gives me new encouragement, a new prospect, and new
hope. Whatever we want, whatever is our internal demand, it is supplied by the name.
If we take the name, all our internal hankerings will be fulfilled. It is eternal, it is the purest of the pure, and it is full of ecstasy. Now I find I have been completely converted. How, my innermost hankering is this: Let whatever is against this sweet name vanish eternally from the world. If anything is in opposition to this sweet life, let it vanish, and if necessary, I will give my life to make it disappear from the world forever.
Then others will be able to enjoy it at their free will. No hindrance should come to that fulfilment of life. It has no other second. So, everyone may come here, and if necessary, I will sacrifice myself to finish any opposition, so that all can smoothly, peacefully, and without any danger, enjoy this absolute, sweet, and blissful life.
(Śaraṇāgati, Bhaktivinoda Ṭhākura)
१७.५२-५३
ममाहम् इति देहादौ हित्वामिथ्यार्थ-धीर् मतिम्
धास्ये मनो भगवति शुद्धं तत्- कीर्तनादिभिः
इति जात-सुनिर्वेदः क्षण-सङ्गेन साधुषु
गङ्गा-द्वारम् उपेयाय मुक्त- सर्वानुबन्धनः
17.52-53
mamāham iti dehādau hitvāmithyārtha-dhīr matim
dhāsye mano bhagavati śuddhaṁ tat- kīrtanādibhiḥ
iti jāta-sunirvedaḥ kṣaṇa-saṅgena sādhuṣu
gaṅgā-dvāram upeyāya mukta- sarvānubandhanaḥ
{Ajāmila said] Simply because I chanted the holy name of the Lord in the association of devotees, my heart is now becoming purified. Therefore I shall not fall victim again to the false lures of sense gratification. Now that I am fixed
in the Absolute Truth, I shall not identify myself with the body. I shall give up the false conception of "I" and "mine" and fix my mind on the lotus feet of Kṛṣṇa.
Because of a moment's association with devotees [the Viṣṇudḥutas], Ajāmila detached himself from the material conception of life with determination. Thus freed from all material attraction, he immediately started for Hardwar.
(Bhāg. 6.2.38-39)
১৭.৫৪
সার্ৱভৌম-সঙ্গে তোমার ঽকলুষঽ হৈল ক্ষয
ঽকল্মষঽ ঘুচিলে জীৱ ঽকৃষ্ণ-নামঽ লয
17.54
sārvabhauma-saṅge tomāra 'kaluṣa' haila kṣaya
'kalmaṣa' ghucile jīva 'kṛṣṇa-nāma' laya
Because of the association of [a devotee like] Sarvabhauma Bhaṭṭācārya, all your contamination is now vanquished. When a person's heart is cleansed of all contamination, he is able to chant the Hare Kṛṣṇa mahā-mantra.
(Cc. Madhya 15.276)
১৭.৫৫
অসাধু-সঙ্গে ভাই "কৃষ্ণ নাম" নাহি হয
"নামাক্ষর" বাহিরায বটে নাম কভু নয
17.55
asādhu-saṅge bhāi "kṛṣṇa nāma" nāhi haya
"nāmākṣara" bāhirāya baṭe nāma kabhu naya
O brothers, the holy name of Kṛṣṇa is never to be found in the association of those who are un-saintly. The external sound of the holy name is never the name proper.
(Prema-vivarta)
The Holy Name Cannot be Realized Through the
Material Senses
१७.५६
अतः श्री कृष्ण नामादि न भवेद् ग्राह्यम् इन्द्रियैः
सेवोन्-मुखे हि जिह्वादौ स्वयम् एव स्फुरत्यदः
17.56
ataḥ śrī kṛṣṇa nāmādi na bhaved grāhyam indriyaiḥ
sevon-mukhe hi jihvādau svayam eva sphuratyadaḥ
Therefore the material senses cannot appreciate Kṛṣṇa's holy name, form, qualities, and pastimes. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord's holy
name and taste the remnants of the Lord's food, the tongue is purified, and one gradually comes to understand who Kṛṣṇa really is.
In other words, the holy name of Kṛṣṇa can never be grasped by the material senses. Only by rendering devotional service, beginning with vibrating the Lord's glories upon the tongue,
can one realize Kṛṣṇa, for he will reveal Himself directly to the sincere soul. The formula for perfection in chanting the holy name.
(Bhakti-rasāmṛta-sindhu 1.2.234)
१७.५७
तृणाद् अपि सुनीचेन तरोर् अपि सहिष्णुना
अमानिना मानदेन कीर्तनीयः सदा हरिः
17.57
tṛṇād api sunīcena taror api sahiṣṇunā
amāninā mānadena kīrtanīyaḥ sadā hariḥ
One should chant the holy name of Kṛṣṇa in a humble state of mind, considering oneself to be lower than a blade of grass. One should be more tolerant than a tree, devoid of false prestige, and offer all respect to others, without expecting any respect in return. In this way, one should always chant the holy name of Kṛṣṇa.
(Śikṣāṣṭaka 3)
The Formula for the Favorable Culture of the Holy Name
१७.५८
स्यात् कृष्ण-नाम-चरितादि-सिताप्य्-अविद्या
पित्तोपतप्त- रसनस्य न रोचिका नु
किन्त्व् आदराद् अनुदिनं खलु सैव जुष्टा
स्वाद्वी क्रमाद् भवति तद्-गद-मूल-हन्त्री
17.58
syāt kṛṣṇa-nāma-caritādi-sitāpy-avidyā
pittopatapta- rasanasya na rocikā nu
kintv ādarād anudinaṁ khalu saiva juṣṭā
svādvī kramād bhavati tad-gada-mūla-hantrī
The holy name, character, pastimes, and activities of Kṛṣṇa are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of ignorance cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish
awakens within this tongue, and his disease is gradually destroyed at the root.
(Upadeśāmṛta 7)
Determination for Chanting the Holy Name
১৭.৫৯
খণ্ড খণ্ড হৈঽ দেহ যদি জয প্রাণ
তবু আমি ৱদনে না ছাডি হরিনাম
17.59
khaṇḍa khaṇḍa hai' deha yadi jaya prāṇa
tabu āmi vadane nā chāḍi harināma
Even if you cut my body into pieces, I should not give up chanting the holy name.
(Cb. Ādi 11.91)
Kīrtana of the Holy Name Gradually Awakens the Form,
Qualities, and Pastimes of the Lord
১৭.৬০
কৃষ্ণ-নাম ধরে কত বল
ৱিষয-ৱাসনানলে মোর চিত্ত সদা জলে রৱিন্তপ্ত মরিভূমি সম
কর্ণ-রন্ধ্র পথ দিযা, হৃদি মাঝে প্রৱেশিযা, ৱরিষয সুধা অনুপম
হৃদয হৈতে বলে, জিহ্ৱার অগ্রেতে চলে শব্দ-রূপে নাচ অনুক্ষণ
কণ্ঠে মোর ভঙ্গে স্ৱর, অঙ্গ কাঞ্পে থর থর,
স্থির হৈতে নাপারে চরণ
চক্ষে ধারা, দেহে ঘর্ম, পুলিকত সব চর্ম, ৱিৱর্ণ হৈল কলেৱর
মূর্চ্চিত হৈলে মন, প্রলযের আগমন, ভাৱে সর্ৱ-দেহ জর জর
করিঽেত উপদ্রৱ, চিত্তে ৱর্ষ্ সুধাঅদ্রৱ, মোরে ডারে প্রেমের সাগরে
কিছু না বুঝিতে দিল, মোর ত বাতুল কৈল, মোর চিত্ত ৱিত্ত সব হরে
লৈনু আশ্রয যাঞ্র, হেনু ৱ্যৱহার তাঞ্ঽর
ৱর্ণিতে নাপারি এই সকল
কৃষ্ণ-নাম ইচ্ছাময, যাহে যাহে সুখী হয সেই মোর সুখের সম্বল
প্রেমের কালিকা নাম, অদ্ভুত রসের ধাম হেন বল করযে প্রকাশ
ঈশৎ ৱিকশিঽ পুনঃ, দেখায নিজ রূপ-গুণ চিত্ত হরিঽ লয কৃষ্ণ-পাশ
পূর্ণ ৱিকশিত হৈঞা, ৱ্রজে মোরে যায লৈঞা, দেখায মোরে স্ৱরূপ-ৱিলাস
মোরে সিদ্ধ-দেহ দিযা, কৃষ্ণ-পাশে রাখে গিযা, এই দেহের করে সর্ৱ-নাশ
কৃষ্ণ-নাম-চিন্তামণি, অখিল রসের খনি, নিত্য-মুক্ত, শুদ্ধ, রসময
নামের বালাই যত, সব লঽযে হৈ হত তবে মোর সুখের উদয
17.60
kṛṣṇa-nāma dhare kata bala
viṣaya-vāsanānale mora citta sadā jale ravintapta maribhūmi sama
karṇa-randhra patha diyā, hṛdi mājhe praveśiyā, variṣaya sudhā anupama
hṛdaya haite bale, jihvāra agrete cale śabda-rūpe nāca anukṣaṇa
kaṇṭhe mora bhaṅge svara, aṅga kāñpe thara thara,
sthira haite nāpāre caraṇa
cakṣe dhārā, dehe gharma, pulikata saba carma, vivarṇa haila kalevara
mūrccita haile mana, pralayera āgamana, bhāve sarva-deha jara jara
kari'eta upadrava, citte varṣ sudhāadrava, more ḍāre premera sāgare
kichu nā bujhite dila, mora ta bātula kaila, mora citta vitta saba hare
lainu āśraya yāñra, henu vyavahāra tāñ'ra
varṇite nāpāri ei sakala
kṛṣṇa-nāma icchāmaya, yāhe yāhe sukhī haya sei mora sukhera sambala
premera kālikā nāma, adbhuta rasera dhāma hena bala karaye prakāśa
īśat vikaśi' punaḥ, dekhāya nija rūpa-guṇa citta hari' laya kṛṣṇa-pāśa
pūrṇa vikaśita haiñā, vraje more yāya laiñā, dekhāya more svarūpa-vilāsa
more siddha-deha diyā, kṛṣṇa-pāśe rākhe giyā, ei dehera kare sarva-nāśa
kṛṣṇa-nāma-cintāmaṇi, akhila rasera khani, nitya-mukta, śuddha, rasamaya
nāmera bālāi yata, saba la'ye hai hata tabe mora sukhera udaya
My heart is just like a desert, hot with the rays of the sun. This is my internal mental condition. The desire for mortal things cannot satisfy me because by nature they are death-producing.
And not one or two, but thousands of such death-producing desires have taken shelter in my mind. So, my subconscious region is always burning. This is my condition.
But somehow, by the grace of the sādhu and guru, the holy name of Kṛṣṇa with its infinite prospect has entered through the holes of my ears and reached the plane of my heart.
And there, with some peculiar hope, with infinite, auspicious possibilities, it touched my heart with a new kind of nectar.
New hope is aroused by that sound.
Then by force it comes form the heart towards the tongue. Not that by the endeavor of my tongue I am producing that
sound: no.
What came from the heart of a saint through my ear, entered my heart, and that forcibly appeared on my tongue, and began to dance.
That is the holy name proper. It descends from above. It cannot be produced by the material tongue. It's source is above. And through an agent of the absolute it comes through the ear to the heart. From the heart it gathers some sympathy, then the holy name of Kṛṣṇa forcibly appears upon the tongue and begins to dance.
With great force it comes to the end of the tongue, and that sweet sound begins its dancing. The real effects of the divine name have been described here. If it is a real and living name, the voice will be choked up, there will be shivering in the body, and the legs will be unable to stand.
Sometimes tears will flow in a current on the body, and one's hairs will stand on end. Sometimes changes of color will be
found in the body, and we will be unable to find any trace of the mind or consciousness.
We may fall in a swoon, the whole body and mind will appear as if it is being attacked, shivering, and influenced in different ways. Apparently it may seem that so many troubles are
created in the body and the mind, but the real heart is overflowing with a particular kind of strange, sweet
juice.
Sometimes the devotee thinks, 'I am in an ocean of nectar. My whole existence is within an ocean of nectarean liquid. I
am beside myself. I can't understand where I am. Where am I? What is this? What is all about me? It has almost made me mad. Am I a madman? Where is my past experience, my
seriousness, my gravity, where are they? What am
I? I have been converted wholesale by a foreign thing. I am a doll in the hands of a great force, which is also so affectionate to me. I can't ascertain how it is possible that by my faith I have entered this great, unknown environment, not experienced before.
And at last I find that I am captivated. My entire being, within and without, has been captured by a particularly sweet force. I can't help being prey to such a sweet power. I can't give any proper description of this. I came to take shelter of Him
and accep Him as my guardian; now at His hand I am being dealt with in such a merciless and despotic way.
Still, I feel that everything is very pleasing , beyond my experience. What is this? I can't resist anymore. I am fully captured. Let my fate go anywhere. I can't come out. I am a captive in the hand of a sweet friend; my whole independence is gone. There is no way left to me but to surrender. I am unable to describe my real position.
I find that He's an autocrat. Whatever He likes, He will do.
Since it is not possible for me to give any resistance, I must surrender. Let me also cooperate with whatever He is pleased to do. Otherwise I find that the sweetness of the
name is condensed like a blossoming flower, and very wonderful streams of sweet current are flowing from it. The holy name contains so many sweet variegated forms of current within Him, and He is wonderfully expressing
Himself in different ways.
Sometimes He emanates a peculiar type of color and figure, and disappears. So many charming aspects are shown as if to my eyes within, and He forcibly takes me to surrender at the foot of that altar. He shows Himself in His full-fledged
form, in Vṛndāvana, in His Braja-līlā, with Rādhārāṇī, and He takes me there.
I find that I am in the midst of His peculiar, very sweet and loving paraphernalia. And He says, 'You see! I have so many wonderful things. This is your home. I am not merely imagination, but concrete reality. You will find here
that the environment is very favorable and sweet.
You are to live here.' I see there that He is dealing in different ways with His associates, in different rasas.
And I find that I have another body that has emerged from my previous one, and that has a permanent place here in His service. Such a new life I find here.
And then I find ultimately that all consideration of my past life and experience has vanished. And it is true: my real life is here. This is proper, and that was a sham, that life has vanished. Then I find that chanting the holy name gives me new encouragement, a new prospect, and new
hope. Whatever we want, whatever is our internal demand, it is supplied by the name.
If we take the name, all our internal hankerings will be fulfilled. It is eternal, it is the purest of the pure, and it is full of ecstasy. Now I find I have been completely converted. How, my innermost hankering is this: Let whatever is against this sweet name vanish eternally from the world. If anything is in opposition to this sweet life, let it vanish, and if necessary, I will give my life to make it disappear from the world forever.
Then others will be able to enjoy it at their free will. No hindrance should come to that fulfilment of life. It has no other second. So, everyone may come here, and if necessary, I will sacrifice myself to finish any opposition, so that all can smoothly, peacefully, and without any danger, enjoy this absolute, sweet, and blissful life.
(Śaraṇāgati, Bhaktivinoda Ṭhākura)
The Four Kinds of Nāmābhāsa
१७.६१
साङ्केत्यं पारिहास्यं वा स्तोभं हेलनम् एव वा
वैकुण्ठ-नाम-ग्रहणम् अशेषाघ-हरं विदुः
17.61
sāṅketyaṁ pārihāsyaṁ vā stobhaṁ helanam eva vā
vaikuṇṭha-nāma-grahaṇam aśeṣāgha-haraṁ viduḥ
One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly, to indicate something else, (as in using the holy name to count drumbeats on a mṛdaṇga, or to pace
oneself while running), jokingly, for musical entertainment, or even neglectfully. This is accepted by all scholars of the scriptures.
(Bhāg. 6.2.14)
१७.६१
साङ्केत्यं पारिहास्यं वा स्तोभं हेलनम् एव वा
वैकुण्ठ-नाम-ग्रहणम् अशेषाघ-हरं विदुः
17.61
sāṅketyaṁ pārihāsyaṁ vā stobhaṁ helanam eva vā
vaikuṇṭha-nāma-grahaṇam aśeṣāgha-haraṁ viduḥ
One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly, to indicate something else, (as in using the holy name to count drumbeats on a mṛdaṇga, or to pace
oneself while running), jokingly, for musical entertainment, or even neglectfully. This is accepted by all scholars of the scriptures.
(Bhāg. 6.2.14)
The Results of Nāmābhāsa
१७.६२
तं निर्व्याजं भज गुण-निधिं पावनं पावनानां
श्रद्धा-शुध्यन्-मतिर्-इतिराम्-उत्तम-श्लोक- मौलिम्
उद्यन् अनन्तः-करण-कुहरे हन्त यन्-नाम- भानोराभासोऽपि क्षपयति महापातक-ध्वान्तधाराम्
17.62
taṁ nirvyājaṁ bhaja guṇa-nidhiṁ pāvanaṁ pāvanānāṁ
śraddhā-śudhyan-matir-itirām-uttama-śloka- maulim
udyan anantaḥ-karaṇa-kuhare hanta yan-nāma- bhānorābhāso'pi kṣapayati mahāpātaka-dhvāntadhārām
[Vidura said to Drthrastra] My dear brother, O ocean of good qualities, just fix your mind on the lotus feet of Kṛṣṇa, and worship Him with great faith. He is worshiped with poetic hymns by great saints and scriptural authorities. Kṛṣṇa is
the supreme savior amongst all other saviors. In the same way that even a slight glimpse of the sun's rays dissipates the darkness of night, even a dim dawning of the holy name of Kṛṣṇa, will immediately dissipate all the darkness of ignorance and free one from even the blackest contamination of sinful activity.
(Bhaktirasāmṛta-sindhu, Dakṣina Vibhāga, 1.103)
१७.६३
यद् आभासोऽ प्युद्यन् कवलित-भवध्वान्त- विभवो
दृशं तत् त्वान्धानाम् अपि दिशति भक्ति- प्रणयिनीम्
जनस्-तस्योदात्तं जगति भगवन्-नाम-तरणे कृती ते निर्वक्तुं क इह महिमानं प्रभवति
17.63
yad ābhāso' pyudyan kavalita-bhavadhvānta- vibhavo
dṛśaṁ tat tvāndhānām api diśati bhakti- praṇayinīm
janas-tasyodāttaṁ jagati bhagavan-nāma-taraṇe kṛtī te nirvaktuṁ ka iha mahimānaṁ prabhavati
O divine sun of the holy name, even a slight reflection of You can dispel the darkest ignorance from the minds of those who are sunk in worldliness and grant the spiritual vision upon those who are spiritually blind. Who, then, can
find the end of Your infinite glories? Who is there expert enough to completely sing the limits of Your greatness? [Just as the twilight before the sunrise dispels darkness and all kinds of fears and troubles, so the dim reflection or the
dawning of the holy name (nāmābhāsa) removes all sorts of evils or anārthas arising from forgetfulness of the true nature of the self and the Supreme Lord.
(Kṛṣṇa-nāmāṣṭakam, Rūpa Gosvāmī 3)
১৭.৬৪
হরিদাস কহেন,-"যৈছে সূর্যের উদয উদয না হৈতে আরম্ভে তমের হয ক্ষয চৌর-প্রেত-রাক্ষসাদির ভয হয নাশ উদয হৈলে ধর্ম-কর্ম-আদি পরকাশ ঐছে নামোদযারম্ভে পাপ-আদির ক্শয উদয কৈলে কৃষ্ণ-পদে হয প্রেমোদয
17.64
haridāsa kahena,-"yaiche sūryera udaya udaya nā haite ārambhe tamera haya kṣaya caura-preta-rākṣasādira bhaya haya nāśa udaya haile dharma-karma-ādi parakāśa aiche nāmodayārambhe pāpa-ādira kśaya udaya kaile kṛṣṇa-pade haya premodaya
Haridāsa Ṭhākura said, "As the sun begins to rise, even before being visible it dissipates the darkness of night. With the first glimpse of sunlight, fear of thieves, ghosts, and demons immediately disappears, and when the sun is
actually visible everything is manifest, and everyone begins performing his religious activities and regulative duties. Similarly, the faint dawning of the holy name (nāmābhāsa) dissipates the reactions of sinful life immediately. And when
one chants the holy name purely, the complete dawning of the pure holy name takes place, and one awakens to devotional service in kṛṣṇa-prema at the lotus feet of Kṛṣṇa.
(Cc. Antya 3.183-86)
१७.६२
तं निर्व्याजं भज गुण-निधिं पावनं पावनानां
श्रद्धा-शुध्यन्-मतिर्-इतिराम्-उत्तम-श्लोक- मौलिम्
उद्यन् अनन्तः-करण-कुहरे हन्त यन्-नाम- भानोराभासोऽपि क्षपयति महापातक-ध्वान्तधाराम्
17.62
taṁ nirvyājaṁ bhaja guṇa-nidhiṁ pāvanaṁ pāvanānāṁ
śraddhā-śudhyan-matir-itirām-uttama-śloka- maulim
udyan anantaḥ-karaṇa-kuhare hanta yan-nāma- bhānorābhāso'pi kṣapayati mahāpātaka-dhvāntadhārām
[Vidura said to Drthrastra] My dear brother, O ocean of good qualities, just fix your mind on the lotus feet of Kṛṣṇa, and worship Him with great faith. He is worshiped with poetic hymns by great saints and scriptural authorities. Kṛṣṇa is
the supreme savior amongst all other saviors. In the same way that even a slight glimpse of the sun's rays dissipates the darkness of night, even a dim dawning of the holy name of Kṛṣṇa, will immediately dissipate all the darkness of ignorance and free one from even the blackest contamination of sinful activity.
(Bhaktirasāmṛta-sindhu, Dakṣina Vibhāga, 1.103)
१७.६३
यद् आभासोऽ प्युद्यन् कवलित-भवध्वान्त- विभवो
दृशं तत् त्वान्धानाम् अपि दिशति भक्ति- प्रणयिनीम्
जनस्-तस्योदात्तं जगति भगवन्-नाम-तरणे कृती ते निर्वक्तुं क इह महिमानं प्रभवति
17.63
yad ābhāso' pyudyan kavalita-bhavadhvānta- vibhavo
dṛśaṁ tat tvāndhānām api diśati bhakti- praṇayinīm
janas-tasyodāttaṁ jagati bhagavan-nāma-taraṇe kṛtī te nirvaktuṁ ka iha mahimānaṁ prabhavati
O divine sun of the holy name, even a slight reflection of You can dispel the darkest ignorance from the minds of those who are sunk in worldliness and grant the spiritual vision upon those who are spiritually blind. Who, then, can
find the end of Your infinite glories? Who is there expert enough to completely sing the limits of Your greatness? [Just as the twilight before the sunrise dispels darkness and all kinds of fears and troubles, so the dim reflection or the
dawning of the holy name (nāmābhāsa) removes all sorts of evils or anārthas arising from forgetfulness of the true nature of the self and the Supreme Lord.
(Kṛṣṇa-nāmāṣṭakam, Rūpa Gosvāmī 3)
১৭.৬৪
হরিদাস কহেন,-"যৈছে সূর্যের উদয উদয না হৈতে আরম্ভে তমের হয ক্ষয চৌর-প্রেত-রাক্ষসাদির ভয হয নাশ উদয হৈলে ধর্ম-কর্ম-আদি পরকাশ ঐছে নামোদযারম্ভে পাপ-আদির ক্শয উদয কৈলে কৃষ্ণ-পদে হয প্রেমোদয
17.64
haridāsa kahena,-"yaiche sūryera udaya udaya nā haite ārambhe tamera haya kṣaya caura-preta-rākṣasādira bhaya haya nāśa udaya haile dharma-karma-ādi parakāśa aiche nāmodayārambhe pāpa-ādira kśaya udaya kaile kṛṣṇa-pade haya premodaya
Haridāsa Ṭhākura said, "As the sun begins to rise, even before being visible it dissipates the darkness of night. With the first glimpse of sunlight, fear of thieves, ghosts, and demons immediately disappears, and when the sun is
actually visible everything is manifest, and everyone begins performing his religious activities and regulative duties. Similarly, the faint dawning of the holy name (nāmābhāsa) dissipates the reactions of sinful life immediately. And when
one chants the holy name purely, the complete dawning of the pure holy name takes place, and one awakens to devotional service in kṛṣṇa-prema at the lotus feet of Kṛṣṇa.
(Cc. Antya 3.183-86)
The Results of the Pure Holy Name andNāmābhāsa
१७.६५
नामैकं यस्य चिह्नं स्मरण-पथगतं श्रोत्र-मूलं गतं वा शुद्धं वाशुद्ध-वर्णं व्यवहितरहितं तारयत्य् एव सत्यम् तच् चेद् देह-द्रविनजनि-तालोभ-पाखण्ड- मध्ये निक्षिप्तं स्यान् न फल-जनकं शीघ्रम् एवात्र विप्र
17.65
nāmaikaṁ yasya cihnaṁ smaraṇa-pathagataṁ śrotra-mūlaṁ gataṁ vā śuddhaṁ vāśuddha-varṇaṁ vyavahitarahitaṁ tārayaty eva satyam tac ced deha-dravinajani-tālobha-pākhaṇḍa- madhye nikṣiptaṁ syān na phala-janakaṁ śīghram evātra vipra
[The Sanat-Kumara told Nārada] If a person only once hears, chants or remembers the holy name of Kṛṣṇa, he will certainly be delivered from the ocean of birth and death and attain liberation whether the holy name is pronounced properly or improperly, with correct or incorrect grammar, and whether it is properly joined or only vibrated in part. O brāhmaṇa, such are the glories of the holy name. If one chants the syllables of the holy name for personal benefit,
however, for material wealth and followers, or out of greed, or in the association of atheists, such offensive chanting will not soon produce the supreme goal of life [kṛṣṇa-prema].
(Padma Purāṇa, Brahma- khaṇḍa, 25.24)
१७.६५
नामैकं यस्य चिह्नं स्मरण-पथगतं श्रोत्र-मूलं गतं वा शुद्धं वाशुद्ध-वर्णं व्यवहितरहितं तारयत्य् एव सत्यम् तच् चेद् देह-द्रविनजनि-तालोभ-पाखण्ड- मध्ये निक्षिप्तं स्यान् न फल-जनकं शीघ्रम् एवात्र विप्र
17.65
nāmaikaṁ yasya cihnaṁ smaraṇa-pathagataṁ śrotra-mūlaṁ gataṁ vā śuddhaṁ vāśuddha-varṇaṁ vyavahitarahitaṁ tārayaty eva satyam tac ced deha-dravinajani-tālobha-pākhaṇḍa- madhye nikṣiptaṁ syān na phala-janakaṁ śīghram evātra vipra
[The Sanat-Kumara told Nārada] If a person only once hears, chants or remembers the holy name of Kṛṣṇa, he will certainly be delivered from the ocean of birth and death and attain liberation whether the holy name is pronounced properly or improperly, with correct or incorrect grammar, and whether it is properly joined or only vibrated in part. O brāhmaṇa, such are the glories of the holy name. If one chants the syllables of the holy name for personal benefit,
however, for material wealth and followers, or out of greed, or in the association of atheists, such offensive chanting will not soon produce the supreme goal of life [kṛṣṇa-prema].
(Padma Purāṇa, Brahma- khaṇḍa, 25.24)
The Results of Nāmābhāsa and Nāmāparādha
१७.६६
यथा नामा-भासबलेनाजामिलो दुराचारोऽपि वैकुण्ठं प्रापितस्-तथैव स्मार्तादायाः सदाचाराः शास्त्रज्ञा अपि बहुशो नाम ग्राहिणोऽप्यर्थवादकल्पनादि- नामापराध-बलेन घोर-संसारम् एव प्राप्यन्ते
17.66
yathā nāmā-bhāsabalenājāmilo durācāro'pi vaikuṇṭhaṁ prāpitas-tathaiva smārtādāyāḥ sadācārāḥ śāstrajñā api bahuśo nāma grāhiṇo'pyarthavādakalpanādi- nāmāparādha-balena ghora-saṁsāram eva prāpyante
Note: In Śrīmad Bhāgavatam 6.2.9-11, the Viṣṇudutas say: "The chanting of the holy name of Lord Kṛṣṇa is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for
one who kills a brāhmaṇa or for one who indulges in sex with the wife of his guru or another superior.
It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Kṛṣṇa, such sinful persons may attract the
attention of the Supreme Lord, who therefore considers, 'Because this man has chanted My holy name, My duty is to give him protection.' By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari.
Although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame, qualities, attributes, pastimes, and
paraphernalia."] Commenting of this section of Śrīmad
Bhāgavatam , Śrī Viśvanātha Cakravartī Ṭhākura remarks as follows on the different results attained by nāmābhāsa or offenseless chanting as opposed to nāmāpradha, or offensive chanting.]
Although Ajāmila was great sinner, by chanting the holy name of Kṛṣṇa in nāmābhāsa that is, offenselessly the ultimately attained Vaikuṛṭha. But all the good deeds of the smārtas, their knowledge of the śāstra, and even their
chanting of the holy name many times will not bring them to the same end, because they chant the holy name offensively. They may continue chanting in that way for many millions of year, but because of nāmāparādha, offenses to the
holy name, the holy name does not appear in their impure hearts, and they do not attain the goal. Rather, they simply suffer again and again repeated birth and death in the ghastly material world.
(Bhāg. 6.2.9-10, Sārārtha-darśinī commentary)
१७.६६
यथा नामा-भासबलेनाजामिलो दुराचारोऽपि वैकुण्ठं प्रापितस्-तथैव स्मार्तादायाः सदाचाराः शास्त्रज्ञा अपि बहुशो नाम ग्राहिणोऽप्यर्थवादकल्पनादि- नामापराध-बलेन घोर-संसारम् एव प्राप्यन्ते
17.66
yathā nāmā-bhāsabalenājāmilo durācāro'pi vaikuṇṭhaṁ prāpitas-tathaiva smārtādāyāḥ sadācārāḥ śāstrajñā api bahuśo nāma grāhiṇo'pyarthavādakalpanādi- nāmāparādha-balena ghora-saṁsāram eva prāpyante
Note: In Śrīmad Bhāgavatam 6.2.9-11, the Viṣṇudutas say: "The chanting of the holy name of Lord Kṛṣṇa is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for
one who kills a brāhmaṇa or for one who indulges in sex with the wife of his guru or another superior.
It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Kṛṣṇa, such sinful persons may attract the
attention of the Supreme Lord, who therefore considers, 'Because this man has chanted My holy name, My duty is to give him protection.' By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari.
Although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame, qualities, attributes, pastimes, and
paraphernalia."] Commenting of this section of Śrīmad
Bhāgavatam , Śrī Viśvanātha Cakravartī Ṭhākura remarks as follows on the different results attained by nāmābhāsa or offenseless chanting as opposed to nāmāpradha, or offensive chanting.]
Although Ajāmila was great sinner, by chanting the holy name of Kṛṣṇa in nāmābhāsa that is, offenselessly the ultimately attained Vaikuṛṭha. But all the good deeds of the smārtas, their knowledge of the śāstra, and even their
chanting of the holy name many times will not bring them to the same end, because they chant the holy name offensively. They may continue chanting in that way for many millions of year, but because of nāmāparādha, offenses to the
holy name, the holy name does not appear in their impure hearts, and they do not attain the goal. Rather, they simply suffer again and again repeated birth and death in the ghastly material world.
(Bhāg. 6.2.9-10, Sārārtha-darśinī commentary)
The Proper Mentality for Chanting WithoutOffense.
१७.६७
तद् अश्म-सारं हृदयं बतेदं यद् गृह्यमाणैर् हरि-नाम-धेयैः
न विक्रियेताथ यदा विकारो
नेत्रे जलं गात्र-रुहेषु हर्षः
17.67
tad aśma-sāraṁ hṛdayaṁ batedaṁ yad gṛhyamāṇair hari-nāma-dheyaiḥ na vikriyetātha yadā vikāro
netre jalaṁ gātra-ruheṣu harṣaḥ
Certainly that heart is steel-framed which, in spite of one's chanting the holy name with concentration, does not melt when ecstasy takes place, tears do not fill the eyes and the hairs do not stand on end.
(Bhāg. 2.3.24)
१७.६८
अश्रुपुलकावेव चित्-तद्रवलिङ्गमित्यपि न शक्यते वक्तुम्॑
यद् उक्तं श्रीमद् रूप गोस्वामि चरणैः॒ "निसर्गपिच्छिल स्वास्ते तद् अभ्यासपरो पि च सत्त्वाभासं विनापि स्युः क्वाप्यश्रु- पुलकादयः"
...ततश् च बहिर् अशु-पुलकयोः सतोरपि यद्ध दयः न विक्रियेय, तद्
अश्मसारिमिति वाक्यार्थः ततश्च हृदय-विक्रिया लक्ष्मणान्य-साधारणानि क्षातिनामग्रहणासक्त्य् आदीन्येव ज्ञेयानि... कनिष्ठाधिकारिणां समत्
सराणास्तु सापराध-वित्तत्वान्-नाम-ग्रहण- बाहुल्येऽपि तन्-माधुर्यानुभवाभावे
चित्तं नैव विक्रियेत, तद् व्यञ्जकाः क्षात्यादयो
ऽपि न भवन्ति,
तेषाम् एव अशुप्-पुलकादिमत्त्वे ऽप्यश्म-सार- हृदयतया निन्दैषा. किञ्च,
तेषाम् अपि साहु-सङ्गेनानर्थ-विवृत्ति- निष्ठारुच्यादिभुमिकारूढानां कालेन चिच्चद्रवे सति चित्तस्याश्म- सारत्वमपगच्छत्येव. येशास्तु चित्तद्रवे ऽपि सति
चित्तस्याश्मसारतातिष्ठदेव, ते तु दुश्चिकित्स्या एव ज्ञेयाः
17.68
aśrupulakāveva cit-tadravaliṅgamityapi na śakyate vaktum;
yad uktaṁ śrīmad rūpa gosvāmi caraṇaiḥ: "nisargapicchila svāste tad abhyāsaparo pi ca sattvābhāsaṁ vināpi syuḥ kvāpyaśru- pulakādayaḥ"
(Bhakti-rasāmṛta-sindhu 2.3.89)
...tataś ca bahir aśu-pulakayoḥ satorapi yaddha dayaḥ na vikriyeya, tad
aśmasārimiti vākyārthaḥ tataśca hṛdaya-vikriyā lakṣmaṇānya-sādhāraṇāni kṣātināmagrahaṇāsakty ādīnyeva jñeyāni... kaniṣṭhādhikāriṇāṁ samat
sarāṇāstu sāparādha-vittatvān-nāma-grahaṇa- bāhulye'pi tan-mādhuryānubhavābhāve
cittaṁ naiva vikriyeta, tad vyañjakāḥ kṣātyādayo
'pi na bhavanti,
teṣām eva aśup-pulakādimattve 'pyaśma-sāra- hṛdayatayā nindaiṣā. kiñca,
teṣām api sāhu-saṅgenānartha-vivṛtti- niṣṭhārucyādibhumikārūḍhānāṁ kālena ciccadrave sati cittasyāśma- sāratvamapagacchatyeva. yeśāstu cittadrave 'pi sati
cittasyāśmasāratātiṣṭhadeva, te tu duścikitsyā eva jñeyāḥ
[This is from Viśvanātha Cakravartī Ṭhākura's commentary on Bhāg. 2.3.24 quoted as 17.67]
In Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī analyzes the appearance of the symptoms of divine ecstasy in non-devotees. He refers to these symptoms as sattvābhāsa, or a dim reflection of ecstasy. Sometimes it is seen that staunch
logicians, without any trace of devotional service and without actually understanding the transcendental glories of the
Lord, sit down to hear the glories of the Lord, they appear to be melting and shedding tears. In this connection there is a statement by a devotee who is addressing the Lord as
follows:
"My dear Mukunda, I cannot properly express the glories of Your pastimes. Even when non-devotees hear of Your glorious pastimes they become affected and shed tears and start to tremble." Rūpa Gosvāmī comments on this by
saying.] "Such non-devotees are not actually melted; they are hard-hearted. But the influence of the glories of the Lord is so great that even the non-devotees sometimes shed tears.
Sometimes it is found that a non-devotee who has practically no taste for Kṛṣṇa and who follows no rules or regulations can, by practice, make a show of devotional symptoms, even crying in an assembly of devotees. This shedding of
tears is not actually an ecstatic loving expression. However, it is done simply by practice and is only a dim reflection of true ecstatic symptoms. For example impersonalists may sometimes show symptoms of ecstasy while chanting the
holy name Kṛṣṇa, but this is not accepted as actual ecstasy, but only a dim reflection (Sattvābhāsa).
Note:Viśvanātha Cakravartī Ṭhākura has very critically discussed all these displays of ecstasy in connection with some unscrupulous neophyte's imitating the above symptoms for cheap appreciation. Not only Viśvanātha Cakravartī but also Rūpa Gosvāmī has treated them very critically. Sometimes all the above eight symptoms of ecstasy are imitated by the mundane devotees, but the pseudo symptoms are at once detected when one see the pseudodevotee addicted to so many forbidden things. Even though decorated with the signs of a devotee, a person addicted to smoking, drinking or illegitimate sex
with women cannot have all the above mentioned ecstatic symptoms. But it is seen that sometimes these symptoms are willingly imitated, and for this reason Śrīla Viśvanātha Cakravartī accuses the imitators of being stone-hearted. They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realisation.
When Śrī Caitanya Mahāprabhu met Śrīla Rāmānanda Rāya of Kavaur on the bank of the Godāvarī, the Lord developed all these symptoms, but because of the presence of some non-devotee brāhmaṇas who were attendants of the Rāya, the Lord suppressed these symptoms.
So sometimes they are not visible even in the body of the first-class devotee for certain circumstantial reasons. In Bhakti-rasāmṛta-sindhu (1.3.11) Śrī Rūpa Gosvāmī explains that real, steady bhāva is definitely displayed in the matter of
cessation of material desires, utilisation, eagerness for glorifying the Lord constantly, attraction for living in
the land of the Lord, complete detachment from
material happiness, and pridelessness. One who has developed all these transcendental qualities is really possessed by the bhāva stage, as distinguished from the stone-hearted imitator or mundane devotee.
The whole process can be summarized as follows: The advanced devotee who chants the holy name of the Lord in a perfectly offenseless manner and is friendly to everyone can actually relish the transcendental taste of glorifying the
Lord. And the result of such realization is reflected in the cessation of all material desires, etc., as mentioned above.
The neophytes, due to their being in the lower stage of devotional service, are invariable envious, so much so that they invent their own ways and means of devotional regulations without following the ācāryas. As such, even if they make a show of constantly chanting the holy name of the Lord, because they commit offenses to the holy name, they cannot relish the transcendental taste of the holy
name.
Therefore, the show of tears in the eyes, trembling, perspiration or unconsciousness, etc., is condemned. They can, however, get in touch with a pure devotee of the Lord and rectify their bad habits; otherwise they shall continue to be stone hearted and unfit for any treatment. A complete progressive march on the return home, back to Godhead, will depend on the instructions of the revealed scriptures directed by a realized devotee.
(Bhāg. 2.3.24, Sārārthadarśinī commentary)
१७.६७
तद् अश्म-सारं हृदयं बतेदं यद् गृह्यमाणैर् हरि-नाम-धेयैः
न विक्रियेताथ यदा विकारो
नेत्रे जलं गात्र-रुहेषु हर्षः
17.67
tad aśma-sāraṁ hṛdayaṁ batedaṁ yad gṛhyamāṇair hari-nāma-dheyaiḥ na vikriyetātha yadā vikāro
netre jalaṁ gātra-ruheṣu harṣaḥ
Certainly that heart is steel-framed which, in spite of one's chanting the holy name with concentration, does not melt when ecstasy takes place, tears do not fill the eyes and the hairs do not stand on end.
(Bhāg. 2.3.24)
१७.६८
अश्रुपुलकावेव चित्-तद्रवलिङ्गमित्यपि न शक्यते वक्तुम्॑
यद् उक्तं श्रीमद् रूप गोस्वामि चरणैः॒ "निसर्गपिच्छिल स्वास्ते तद् अभ्यासपरो पि च सत्त्वाभासं विनापि स्युः क्वाप्यश्रु- पुलकादयः"
...ततश् च बहिर् अशु-पुलकयोः सतोरपि यद्ध दयः न विक्रियेय, तद्
अश्मसारिमिति वाक्यार्थः ततश्च हृदय-विक्रिया लक्ष्मणान्य-साधारणानि क्षातिनामग्रहणासक्त्य् आदीन्येव ज्ञेयानि... कनिष्ठाधिकारिणां समत्
सराणास्तु सापराध-वित्तत्वान्-नाम-ग्रहण- बाहुल्येऽपि तन्-माधुर्यानुभवाभावे
चित्तं नैव विक्रियेत, तद् व्यञ्जकाः क्षात्यादयो
ऽपि न भवन्ति,
तेषाम् एव अशुप्-पुलकादिमत्त्वे ऽप्यश्म-सार- हृदयतया निन्दैषा. किञ्च,
तेषाम् अपि साहु-सङ्गेनानर्थ-विवृत्ति- निष्ठारुच्यादिभुमिकारूढानां कालेन चिच्चद्रवे सति चित्तस्याश्म- सारत्वमपगच्छत्येव. येशास्तु चित्तद्रवे ऽपि सति
चित्तस्याश्मसारतातिष्ठदेव, ते तु दुश्चिकित्स्या एव ज्ञेयाः
17.68
aśrupulakāveva cit-tadravaliṅgamityapi na śakyate vaktum;
yad uktaṁ śrīmad rūpa gosvāmi caraṇaiḥ: "nisargapicchila svāste tad abhyāsaparo pi ca sattvābhāsaṁ vināpi syuḥ kvāpyaśru- pulakādayaḥ"
(Bhakti-rasāmṛta-sindhu 2.3.89)
...tataś ca bahir aśu-pulakayoḥ satorapi yaddha dayaḥ na vikriyeya, tad
aśmasārimiti vākyārthaḥ tataśca hṛdaya-vikriyā lakṣmaṇānya-sādhāraṇāni kṣātināmagrahaṇāsakty ādīnyeva jñeyāni... kaniṣṭhādhikāriṇāṁ samat
sarāṇāstu sāparādha-vittatvān-nāma-grahaṇa- bāhulye'pi tan-mādhuryānubhavābhāve
cittaṁ naiva vikriyeta, tad vyañjakāḥ kṣātyādayo
'pi na bhavanti,
teṣām eva aśup-pulakādimattve 'pyaśma-sāra- hṛdayatayā nindaiṣā. kiñca,
teṣām api sāhu-saṅgenānartha-vivṛtti- niṣṭhārucyādibhumikārūḍhānāṁ kālena ciccadrave sati cittasyāśma- sāratvamapagacchatyeva. yeśāstu cittadrave 'pi sati
cittasyāśmasāratātiṣṭhadeva, te tu duścikitsyā eva jñeyāḥ
[This is from Viśvanātha Cakravartī Ṭhākura's commentary on Bhāg. 2.3.24 quoted as 17.67]
In Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī analyzes the appearance of the symptoms of divine ecstasy in non-devotees. He refers to these symptoms as sattvābhāsa, or a dim reflection of ecstasy. Sometimes it is seen that staunch
logicians, without any trace of devotional service and without actually understanding the transcendental glories of the
Lord, sit down to hear the glories of the Lord, they appear to be melting and shedding tears. In this connection there is a statement by a devotee who is addressing the Lord as
follows:
"My dear Mukunda, I cannot properly express the glories of Your pastimes. Even when non-devotees hear of Your glorious pastimes they become affected and shed tears and start to tremble." Rūpa Gosvāmī comments on this by
saying.] "Such non-devotees are not actually melted; they are hard-hearted. But the influence of the glories of the Lord is so great that even the non-devotees sometimes shed tears.
Sometimes it is found that a non-devotee who has practically no taste for Kṛṣṇa and who follows no rules or regulations can, by practice, make a show of devotional symptoms, even crying in an assembly of devotees. This shedding of
tears is not actually an ecstatic loving expression. However, it is done simply by practice and is only a dim reflection of true ecstatic symptoms. For example impersonalists may sometimes show symptoms of ecstasy while chanting the
holy name Kṛṣṇa, but this is not accepted as actual ecstasy, but only a dim reflection (Sattvābhāsa).
Note:Viśvanātha Cakravartī Ṭhākura has very critically discussed all these displays of ecstasy in connection with some unscrupulous neophyte's imitating the above symptoms for cheap appreciation. Not only Viśvanātha Cakravartī but also Rūpa Gosvāmī has treated them very critically. Sometimes all the above eight symptoms of ecstasy are imitated by the mundane devotees, but the pseudo symptoms are at once detected when one see the pseudodevotee addicted to so many forbidden things. Even though decorated with the signs of a devotee, a person addicted to smoking, drinking or illegitimate sex
with women cannot have all the above mentioned ecstatic symptoms. But it is seen that sometimes these symptoms are willingly imitated, and for this reason Śrīla Viśvanātha Cakravartī accuses the imitators of being stone-hearted. They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realisation.
When Śrī Caitanya Mahāprabhu met Śrīla Rāmānanda Rāya of Kavaur on the bank of the Godāvarī, the Lord developed all these symptoms, but because of the presence of some non-devotee brāhmaṇas who were attendants of the Rāya, the Lord suppressed these symptoms.
So sometimes they are not visible even in the body of the first-class devotee for certain circumstantial reasons. In Bhakti-rasāmṛta-sindhu (1.3.11) Śrī Rūpa Gosvāmī explains that real, steady bhāva is definitely displayed in the matter of
cessation of material desires, utilisation, eagerness for glorifying the Lord constantly, attraction for living in
the land of the Lord, complete detachment from
material happiness, and pridelessness. One who has developed all these transcendental qualities is really possessed by the bhāva stage, as distinguished from the stone-hearted imitator or mundane devotee.
The whole process can be summarized as follows: The advanced devotee who chants the holy name of the Lord in a perfectly offenseless manner and is friendly to everyone can actually relish the transcendental taste of glorifying the
Lord. And the result of such realization is reflected in the cessation of all material desires, etc., as mentioned above.
The neophytes, due to their being in the lower stage of devotional service, are invariable envious, so much so that they invent their own ways and means of devotional regulations without following the ācāryas. As such, even if they make a show of constantly chanting the holy name of the Lord, because they commit offenses to the holy name, they cannot relish the transcendental taste of the holy
name.
Therefore, the show of tears in the eyes, trembling, perspiration or unconsciousness, etc., is condemned. They can, however, get in touch with a pure devotee of the Lord and rectify their bad habits; otherwise they shall continue to be stone hearted and unfit for any treatment. A complete progressive march on the return home, back to Godhead, will depend on the instructions of the revealed scriptures directed by a realized devotee.
(Bhāg. 2.3.24, Sārārthadarśinī commentary)
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