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Śrīla Bhaktisiddhānta Saraswati Ṭhakura
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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
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
