Meditations on the Holy Name

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Çré Näma’s

Mercy Manifesto

Revelations and Meditations on the Holy Name by Çré Caitanya

Mahäprabhu and some of His personal associates.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Räma Hare Räma Räma Räma Hare Hare

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© All excerpts from the books of His Divine Grace A.C Bhaktivedanta Swami

Prabhupäda are copyrighted by Bhaktivedanta Book Trust International. All

rights reserved.

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CONTENTS

1. Maìgaläcaraëa--------------------------------------------------------------- 4

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

(a) Çréla Prabhupäda ------------------------------------------------------------------------ 10

(b) Çréla Bhaktivinoda Öhäkura ---------------------------------------------------------- 13

(c) Çréla Jéva Gosvämé ---------------------------------------------------------------------- 15

(d) Çréla Raghunätha däsa Gosvämé ---------------------------------------------------- 17

(e) Çréla Gopäla Guru Gosvämé --------------------------------------------------------- 19

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

(a) Çré Caitanya Mahäprabhu------------------------------------------------------------- 23

(b) Çré Païcatattva--------------------------------------------------------------------------- 28

(c) Çréla Jagadänanda Paëòita------------------------------------------------------------ 29

(d) Çréla Haridäsa Öhäkura---------------------------------------------------------------- 32

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

(f) Çréla Rüpa Gosvämé --------------------------------------------------------------------- 37

(g) Çréla Bhaktivinoda Öhäkura ---------------------------------------------------------- 39

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

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

(iii) Näma’s Transcendental Price List --------------------------------------------- 42

(iv) Näma’s Primary Business Outlets and Key Personnel --------------------- 43

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

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

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

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

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

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

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

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

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

(d) More Traditional Prayers for Approaching the Holy Name ------------------ 66

(e) The Ultimate Manaù-Çikñä ----------------------------------------------------------- 68 (f) Three Entrance Keys into the World of Näma ----------------------------------- 69

(g) Connecting My Heart with Näma --------------------------------------------------- 70

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ÇRÉ GURU PRAËÄMA

oà ajïäna-timirändhasya jïänäïjana-çaläkayä

cakñur unmélitaà yena tasmai çré-gurave namaù

I offer my respectful obeisances unto my spiritual master who, with the

torchlight of knowledge, has opened my eyes, which were blinded by the

darkness of ignorance.

ÇRÉ RÜPA PRAËÄMA

çré-caitanya-mano-’bhéñöaà sthäpitaà yena bhü-tale

svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

When will Çréla Rüpa Gosvämé Prabhupäda, who has established within this

material world the mission to fulfill the desire of Lord Caitanya, give me shelter

under his lotus feet?

MAÌGALÄCARAËA

vande ’haà çré-guroù çré-yuta-pada-kamalaà çré-gurün vaiñëaväàç ca

çré-rüpaà sägrajätaà saha-gaëa-raghunäthänvitaà taà sa-jévam

sädvaitaà sävadhütaà parijana-sahitaà kåñëa-caitanya-devaà

çré-rädhä-kåñëa-pädän saha-gaëa-lalitä-çré-viçäkhänvitäàç ca

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

of all the other preceptors on the path of devotional service. I offer my

respectful obeisances unto all the Vaiñëavas and unto the six Gosvämés,

including Çréla Rüpa Gosvämé, Çré Sanätana Gosvämé, Raghunätha däsa

Gosvämé, Jéva Gosvämé, and their associates. I offer my respectful obeisances

unto Çré Advaita Äcärya Prabhu, Çré Nityänanda Prabhu, Çré Caitanya

Mahäprabhu, and all His devotees, headed by Çréväsa Öhäkura. I then offer my

respectful obeisances unto the lotus feet of Lord Kåñëa, Çrématé Rädhäräëé, and

all the gopés, headed by Lalitä and Viçäkhä.

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale

çrémate bhaktivedänta-svämin iti namine

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

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

lotus feet.

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namas te särasvate deve gaura-väné-pracäriëe

nirviçeña-çünyavädi-päçcätya-deça-täriëe

Our respectful obeisances are unto you, O spiritual master, servant of Sarasvaté

Gosvämé. You are kindly preaching the message of Lord Caitanyadeva and

delivering the Western countries, which are filled with impersonalism and

voidism.

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale

çrémate bhaktisiddhänta-sarasvatéti namine

I offer my respectful obeisances unto His Divine Grace Bhaktisiddhänta

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

çré-värñabhänavé-devé-dayitäya kåpäbdhaye

kåñëa-sambandha-vijïäna-däyine prabhave namaù

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

favored by Çrématé Rädhäräné and who is an ocean of transcendental mercy and

the deliverer of the science of Kåñëa.

mädhuryojjvala-premäòhya-çré-rüpänuga-bhaktidaçré-

gaura-karuëä-çakti-vigrahäya namo ’stu te

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

Caitanya’s mercy, who deliver devotional service which is enriched with

conjugal love of Rädhä and Kåñëa, coming exactly in the line of revelation of

Çréla Rüpa Gosvämé.

namas te gaura-väëé-çré-mürtaye déna-täriëe

rüpänuga-viruddhäpasiddhänta-dhvänta-häriëe

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

Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate

any statement which is against the teachings of devotional service enunciated

by Çréla Rüpa Gosvämé.

namo-gaura-kiçoräya säkñäd-vairägya-mürtaye

vipralambha-rasämbhode pädämbujäya te namaù

I offer my respectful obeisances unto Gaurakiçora däsa Bäbäjé Mahäräja, who

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

love for Kåñëa.

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namo bhaktivinodäya sac-cid-änanda-nämine

gaura-çakti-svarüpäya rüpänuga-varäya te

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

transcendental energy of Çré Caitanya Mahäprabhu. He is a strict follower of

the Gosvämés, headed by Çréla Rüpa Gosvämé.

gaurävirbhäva-bhümes tvaà nirdeñöä saj-jana-priyaù

vaiñëava-särvabhaumaù çré-jagannäthäya te namaù

I offer my respectful obeisances to Jagannätha däsa Bäbäji Mahäräja, who is

respected by the entire Vaiñëava community and who discovered the place

where Lord Caitanya appeared.

çré-rüpa çré sanätana bhaööa-raghunäth

çré-jéva gopäla-bhaööa däsa-raghunäth

All glories to Çré Rüpa Gosvämé, Sanätana Gosvämé, Raghunätha Bhaööa

Gosvämé, Çré Jéva Gosvämé, Gopäla Bhaööa Gosvämé, and Raghunätha däsa

Gosvämé.

ei chay gosäir kori caraëa vandan

jähä hoite bighna-näç abhéñöa-püraë

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

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

fulfilled.

çré caitanya-mano’-bhéñöam sthäpitaà yena bhü-tale

svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

When will Çréla Rüpa Gosvämé Prabhupäda, who has established within this

material world the mission to fulfil the desire of Lord Caitanya, give me shelter

under his lotus feet?

väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca

patitänäà pävanebhyo vaiñëavebhyo namo namaù

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

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

are full of compassion for the fallen conditioned souls.

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ÇRÉ GAURÄÌGA PRAËÄMA

namo mahä-vadänyäya kåñëa-prema-pradäya te

kåñëäya kåñëa-caitanya-nämne gaura-tviñe namaù

O most munificent incarnation! You are Kåñëa Himself appearing as Çré Kåñëa

Caitanya Mahäprabhu. You have assumed the golden colour of Çrématé

Rädhäräëé, and You are widely distributing pure love of Kåñëa. We offer our

respectful obeisances unto You.

ÇRÉ PAÏCA-TATTVA PRAËÄMA

païca-tattvätmakaà kåñëaà bhakta-rüpa-svarüpakam

bhaktävatäraà bhaktäkhyaà namämi bhakta-çaktikam

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

His features as a devotee, devotional incarnation, devotional manifestation,

pure devotee, and devotional energy.

ÇRÉ KÅÑËA PRAËÄMA

he kåñëa karuëä-sindho déna-bandho jagat-pate

gopeça gopikä-känta rädhä-känta namo ’stu te

O my dear Kåñëa, ocean of mercy, You are the friend of the distressed and the

source of creation. You are the master of the cowherdmen and the lover of

gopés, especially Rädhäräëé. I offer my respectful obeisances unto You.

ÇRÉ RÄDHÄ PRAËÄMA

tapta-käïcana-gauräìgi rädhe våndävaneçvari

våñabhänu-sute devé pranamämi hari-priye

I offer my respects to Rädhäräëé, whose bodily complexion is like molten gold

and who is the Queen of Våndävana. She is the daughter of King Våñabhänu,

and very dear to Lord Kåñëa.

SAMBANDHÄDHIDEVA PRAËÄMA

jayatäà suratau paìgor mama manda-mater gaté

mat-sarvasva-padämbhojau rädhä-madana-mohanau

Glory to the all-merciful Rädhä and Madana-mohana! I am lame and ill

advised, yet They are my directors, and Their lotus feet are everything to me.

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ABHIDHEYÄDHIDEVA PRAËÄMA

dévyad-våndäraëya-kalpa-drumädhaù

çrémad-ratnägära-siàhäsana-sthau

çrémad-rädhä-çréla-govinda-devau

preñöhälébhiù sevyamänau smarämi

In a temple of jewels in Våndävana, underneath a desire tree, Çré Çré Rädhä-

Govinda, served by Their most confidential associates sit upon an effulgent

throne. I offer my humble obeisances unto Them.

PRAYOJANÄDHIDEVA PRAËÄMA

çrémän räsa-rasärambhé vaàçé-vaöa-taöa-sthitaù

karñan veëu-svanair gopér gopénäthaù çriye ’stu naù

Çréla Gopénätha, who originated the transcendental mellow of the räsa dance,

stands on the shore at Vaàçévaöa and attracts the attention of the cowherd

damsels with the sound of His celebrated flute. May they all confer upon us

their benediction.

PAÏCA-TATTVA MAHÄ-MANTRA

(jaya) çré-kåñëa-caitanya prabhu nityänanda

çré-advaita gadädharä çréväsädi-gaura-bhakta-vånda

HARE KÅÑËA MAHÄ-MANTRA



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Revelations on the

Meaning of the Holy Name

By fondly chanting harinäma while contemplating His true meaning and

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

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

perfection.

– Çréla Bhaktivinoda Öhäkura

Çré Caitanya-çikñämåta, Sixth Rainfall, Fourth shower

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Çréla Prabhupäda

Caitanya Mahäprabhu teaches us that we should only beg God for His service

life after life. This is the actual meaning of the Hare Kåñëa mahä-mantra. When

we are chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare

Räma, Hare Räma, Räma, Räma, Hare Hare, we are actually addressing God

and His energy, Harä. Harä is Kåñëa’s internal potency, Çrématé Rädhäräëé or

Lakñmé. Jaya rädhe! This is daivé prakåti, and the devotees take shelter of the

daivé prakåti, Çrématé Rädhäräëé. Thus the Vaiñëavas worship Rädhä-Kåñëa,

Lakñmé-Näräyaëa and Sétä-Räma. In the beginning of the Hare Kåñëa mahä-

mantra we first address the internal energy of Kåñëa, Hare. Thus we say, “O

Rädhäräëé! O Hare! O energy of the Lord!” When we address someone in this

way, he usually says, “Yes, what do you want?” The answer is, “Please engage

me in Your service.” This should be our prayer.

– Teachings of Lord Kapila, the Son of Devahüti

The word Harä is the form of addressing the energy of the Lord, and the words

Kåñëa and Räma are forms of addressing the Lord Himself. Both Kåñëa and

Räma mean “the supreme pleasure,” and Harä is the supreme pleasure energy

of the Lord, changed to Hare in the vocative. The supreme pleasure energy of

the Lord helps us to reach the Lord.

The material energy, called mäyä, is also one of the multienergies of the Lord.

And we, the living entities, are also the energy, marginal energy, of the Lord.

The living entities are described as superior to material energy. When the

superior energy is in contact with the inferior energy, an incompatible situation

arises; but when the superior marginal energy is in contact with the superior

energy, Harä, it is established in its happy, normal condition.

These three words, namely Hare, Kåñëa, and Räma, are the transcendental

seeds of the mahä-mantra. The chanting is a spiritual call for the Lord and His

energy to give protection to the conditioned soul. This chanting is exactly like

the genuine cry of a child for its mother’s presence. Mother Harä helps the

devotee achieve the Lord Father’s grace, and the Lord reveals Himself to the

devotee who chants this mantra sincerely. – The Science of Self-Realization

Hare refers to the energy of the Lord, and Kåñëa and Räma refer to the Lord

Himself. Therefore, when we chant Hare Kåñëa, we are praying, “O Lord, O

energy of the Lord, please accept me.” We have no other prayer than “Please

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accept me.” Lord Caitanya Mahäprabhu taught us that we should simply cry

and pray that the Lord accept us. As Caitanya Mahäprabhu Himself prayed,

ayi nanda-tanuja kiìkaraà

patitaà mäà viñame bhavämbudhau

kåpayä tava päda-paìkaja-

sthita-dhülé-sadåçaà vicintaya

“O Kåñëa, son of Nanda, somehow or other I have fallen into this ocean of

nescience and ignorance. Please pick me up and place me as one of the atoms at

Your lotus feet.” — The Path of Perfection

Hare is the form of the word harā when address, when She is addressed. And

Kṛṣṇa, when He’s addressed, the form does not change. This is grammatical

rule. So Hare Kṛṣṇa means, “Oh, the energy of Kṛṣṇa, or energy of the Lord,”

and Kṛṣṇa, “the Lord.” So Hare Kṛṣṇa. Hare Kṛṣṇa means I am praying not only

to the Lord, but to the energy also. This is natural…It is to be understood that

the Absolute has energy. He has got different energies. By His energies He is

acting, and that is confirmed in the Vedic sūtra, parāsya śaktir vividhaiva śrūyate

(Cc. Madhya 13.65, purport). The Supreme Absolute Truth has multi-energies.

Parāsya śaktir vividhaiva śrūyate, multi-energies. And svābhāvikī jñāna-bala-

kriyā ca, and by His energies he’s working in such a nice way that it appears

that it is being automatically done. Just like this tape recorder is working. How

it is working? The electric energy is there. By the electric energy the machine is

so nicely working that when it is replayed exactly I am speaking. So energy is

working. I am speaking, my speaking energy is acting, electric energy is helping.

This machine energy is accepting and a nice thing is coming. Similarly, the

whole cosmic manifestation is the manifestation of the energies. The rascals,

they do not understand. And when it is stated that everything is Brahman, that

is to be understood that everything is working under the energy of the Supreme

Brahman. That is real meaning. But this is simultaneously one and different.

When this tape recorder will play, it will play exactly I am speaking to you.

There will be no difference of voice. If somebody hears from other room, he’ll

understand that Swamiji’s speaking, but still, that speaking is different from me.

Because my energy is working there. Similarly, there are two kinds of energies.

Just like when I am speaking, this is my real energy, and when this tape

recorder will speak, that is also my energy, but that is separated energy.

Similarly, this material manifestation is separated energy, and there is direct

energy. The direct... This material energy, separated energy, is the reflection of

the direct energy. Just like when this tape recorder will be replayed it is the

reflection of my original speech. Similarly, this material manifestation is a

reflection of the original energy, internal energy… So this “Hare” means we are

directly approaching the original energy of the Supreme Lord. “Please accept

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me, under You. Now I am under reflection. I am trying to get substance from

the reflection”. Suppose a tree is reflected by the bank of a river, the exact. So

if somebody dives into the river and tries to take fruit from that tree, it will not

be possible because that is reflection. One has to go to the real tree. So we are

hankering after life, we are hankering after pleasure, but we are seeking

pleasure in the reflection, māyā. Therefore we are frustrated, confused.

Therefore this prayer is to the original energy. Without energy, without energy

the Lord is not without energy. Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa, Sītā-Rāma. So

God is always with energy. Without energy, he is incomplete. Sun without

sunshine is incomplete. Is it possible? …So we are praying to the original

energy, Hare Kṛṣṇa. Because energy and the energetic, Rādhā-Kṛṣṇa. Rādhā-

Kṛṣṇa, They are not separate, but it is pleasure. When They are separated,

Rādhā and Kṛṣṇa, that is energetic, that is giving impetus. Just like the man and

the woman, they come from the same source, but one body is energetic to the

other. Man is energy to the woman. Woman is the energy to the man. Why the

creation is not one kind of? Why there is fair sex? They’re coming from the

same womb of the mother. Why not one, boy only? Why girl? Why nature has

provided like that? Let simply boys come. No. It is required. But the whole

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

But by this, one can understand the reality. Just like the shadow, the five

fingers. One person who is not misled, he can understand that the original palm

has five fingers, although he cannot see it. From the shadow. Similarly, from

this energy, work of the energy in this material perverted reflection, one can

understand that there is a reality. In the reality, in the abode of Kṛṣṇa, the same

things are there, the same trees are there, the same things are there, but they

are original, personal energy.

So this “Hare” means we are directly approaching the original energy of the

Supreme Lord. “Please accept me, under You.”.

– Room Conversation, October 20, 1968, Seattle

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Çréla Bhaktivinoda Thäkura

1. HARE: OH HARI!

he hare, mac-cittaà håtvä bhava-bandhanän mocaya

Oh Hari! Please capture my mind and heart and free me from material

bondage.

2. KÅÑËA: OH KÅÑËA!

he kåñëa, mac-cittaà äkarñaya

Oh Kåñëa! Please attract my mind by pulling it to You.

3. HARE: OH HARI!

he hare, sva-mädhuryeëa mac-cittaà hara

Oh Hari! Please capture my mind and heart with Your unsurpassed

sweetness.


he kåñëa, sva-bhakta-dvärä bhajana-jïäna-dänena mac-cittam çodhaya

Oh Kåñëa! Please purify my mind with knowledge about pure devotional

service given to me by Your own devotees.


he kåñëa, näma-rüpa-guëa-lélädiñu man-niñöhäm kuru

Oh Kåñëa! Please give me firm faith in Your transcendental name, form,

qualities and pastimes.


he kåñëa, rucir bhavatu me

Oh Kåñëa! Please give me taste for Your transcendental name, form,

qualities and pastimes.

7. HARE: OH RÄDHÄ!

he hare, nija-sevä-yogyaà mäà kuru

Oh Rädhä! Please make me fit to serve You.


he hare, sva-seväm ädeçaya

Oh Rädhä! Please direct me to do a particular service for You.


he hare, sva-preñöhena saha sväbhéñöa-léläà çrävaya

Oh Rädhä! Please tell me about Your cherished pastime with Your most

beloved Kåñëa.

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10. RÄMA: OH RÄMA!

he räma, preñöhayä saha sväbhéñöa-léläà mäà çrävaya

Oh Räma! Please tell me about Your cherished pastime with Your most

beloved Rädhä.


he hare, sva-preñöhena saha sväbhéñöa-léläà darçaya

Oh Rädhä! Please reveal to me Your cherished pastime with Your most

beloved Kåñëa.


he räma, preñöhayä saha sväbhéñöa-léläà mäà darçaya

Oh Räma! Please reveal to me Your cherished pastime with Your most

beloved Rädhä.


he räma, näma-rüpa-guëa-lélä-smaraëädiñu mäà yojaya

Oh Räma! Please engage me in constantly remembering Your

transcendental name, form, qualities, pastimes.


he räma, tatra mäà nija-sevä-yogyaà kuru

Oh Räma! Please make me fit for Your personal service in Vraja.

15. HARE: OH HARI!

he hare, mäà sväìgékåtya ramasva

Oh Hari! Accepting me as Your own, please enjoy with me as You

please.

16. HARE: OH HARI!

he hare, mayä saha ramasva

Oh Hari! Please enjoy with me in Your transcendental way.

NB. This revelation of the meaning of the Holy Name is attributed to

Çréla Gopäla Guru Gosvämé by some vaiñëavas.

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Çréla Jéva Gosvämé’s

Mahä-manträrtha-vyäkhyä

1. By His uncommon beauty, Çré Kåñëa Chandra takes away the mind of

everyone. However, when Çré Rädhä expands Her own cleverness, She also

captures Çré Kåñëa’s mind. Therefore She is called “Harä”.

2. By His loveliness and by the sweet sound of His flute, Çré Kåñëa, who is

decorated with the most captivating qualities, attracts Rädhä. Therefore He

is called “Kåñëa”.

3. It has been heard from the mouths of great souls that Lord Hari led away

the fawn-eyed Rädhä from the Räsa dance to a secluded bower. Therefore

Rädhä is called “Harä”.

4. As He sports with Rädhä, His blackish effulgence causes shiny gold to also

appear blackish. Therefore He is called “Kåñëa”.

5. In pursuance of the wishes of His beloved Çré Rädhä, He made in the forest

near Govardhana a lake named Çyäma-kuëda and then drew the waters of

all holy bathing places there. Those who know this call Him “Kåñëa”.

6. By Her unsurpassed love, Çré Rädhä attracts Him who is the performer of

wonderful pastimes to the Våndävana forest on the banks of Yamunä River.

Those of steady intellect therefore call Him “Kåñëa”.

7. One day while Kåñëa was in Våndävana, He killed the demon Aåiñöa, who

was disguised as a bull. At that time Rädhä affectionately called out to Him

“O Hari!” Therefore She is known as “Harä”.

8. Sometimes due to excessive love, Çré Rädhä’s voice becomes faint when She

sings the glories of Çré Kåñëa’s pastimes. Therefore those who are expert in

discerning spiritual sentiments call Her “Harä”.

9. Once, in the forest of Våndävana, Çré Kåñëa dropped His flute due to the

intense experience of loving sentiments. At that time Rädhä stole His flute.

Therefore She is called “Harä”.

10. Once Çré Kåñëa put His arms around Çré Rädhä, took Her into a bower

shaped like one of the caves at Govardhana Hill and there enjoyed with Her.

Therefore He is called “Räma”.

11. Every day the most merciful Çré Rädhä destroys (hati) the misery of the

devotees and bestows (räti) happiness upon them. Therefore She is called

“Harä”.

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12. The minds of the devotees always find pleasure in Çré Kåñëa, who is an ocean

of transcendental bliss. Therefore that beautiful dark form of Kåñëa is called

Räma”.

13. Rädhä is called Rämä because She enjoyed Acyuta through loving pastimes

in a forest pavilion made of flowering creepers. Because Kåñëa is with that

Rämä, He is called “Räma”.

14. When all of Gokula was filled with wailing because of a forest fire, Çré Kåñëa

extinguished it, thus greatly pleasing the Vrajaväsés. Therefore He is called

Räma”.

15. Çré Kåñëa went to Mathurä to kill the demons headed by Kaàsa. By Her

desire to enjoy confidential pastimes with Kåñëa, Çré Rädhä brought Kåñëa

back to Våndävana. Therefore She is called “Harä”.

16. When Çré Kåñëa came back to Våndävana, He took away the suffering of the

Vrajaväsés and by His wonderful pastimes, captivated Rädhä’s mind.

Therefore the son of Nanda is called “Hari”.

17

Çréla Raghunätha däsa Gosvämé’s

Çré Harinämärtha-ratna-dépikä

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

Once, because of separation from Kåñëa, Rädhä began thinking about pleasing

encounters with Him. In order to keep from shedding tears, She continuously

chanted the following prayer:



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

captivate My mind.

2. Kåñëa! By Your constant and abundant transcendental bliss You attract

everyone. (the syllable kåñ means “that which is universally beneficial” and

ëa is the essential form of bliss, or that which is for one’s personal benefit).

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

fear etc.

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

forest of Våndävana.

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

on my bodice.

6. Kåñëa! Having attracted Me by the beauty of Your body and by Your

extreme blissfulness, You draw Your fingernails across My breasts.

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

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

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

of separation.

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

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

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

13. Räma! O crest-jewel of pleasure; My eyes relish Your pleasantness which is

undoubtedly the sweetness of Your youthful face.

18

14. Räma! One who is actually a lover is called Räma. In this regard You are

directly the act of love dalliance and the presiding Deity of Love. You are

the transcendental Cupid, not only because of Your Love dalliances, not

only because You are the performer and purpose of it, but because You are

actually the embodiment of love itself.

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

swoon in ecstasy.

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

the boldness You show.

“When I am separated from such a dear one as You, a moment seems like a

million kalpas. Now, trying to find some means to pass My time, I am simply

chanting these sixteen names.”

By these names, which are nondifferent than the kissing lover Himself, Rädhä

very quickly draws Kåñëa into a meeting of supreme bliss. The minds of Her

sakhés, Her maïjarés and those who are sincerely trying to develop that mood

are all completely fulfilled in this way.



19

Çréla Gopäla Guru Gosvämé

1. The great devotees are always remembering Çré Rädhä-ramaëa, whose

blackish youthful form is the embodiment of ecstatic bliss and which

destroys the disease of birth and death brought about by ignorance.

2. When those great devotees see that a disciple has appreciation and love for

Rädhä-ramaëa, and is also grateful, self-controlled, peaceful and steady-

minded, they feel obliged to be merciful by giving him the prayer consisting

of three names: Hare, Kåñëa and Räma.

3. When you touch fire, it burns your hand even without you desiring it. In the

same way, when wicked-minded people remember the Lord by any means,

He takes away all their sins. Therefore He is called “Hari”.

4. Comprehension of the principles underlying the Supreme Personality of

Godhead’s form of eternity, knowledge and bliss takes away ignorance and

its activities. Therefore the devotees remember Him as “Hari”.

5. Or, because He takes away the three kinds of suffering from all the living

beings, whether mobile or immobile, He is called “Hari”. Or else, by the

hearing and glorification of His transcendental qualities, He takes away the

mind of all conditioned living beings, therefore He is “Hari”. Or, being

greater than hundreds of Cupids, by His special sweetness He takes away the

minds of all other avatäras, therefore that Çré Kåñëa is called by the name

“Hari”. The vocative form is “Hare”.

6-8 In order to achieve the happiness of love in the Räsa dance, by Her form,

qualities, love, affection etc. Çré Rädhä, the daughter of King Våñabhänu,

who is the Lord’s own pleasure potency, takes away the mind of Kåñëa.

Therefore, She is praised as “Harä”. The vocative form is “Hare”.

9. The root kåñ means “attracting” or “existing” and the word ëa means

“satisfaction” or “bliss”. When combined, these two indicate the Supreme

Absolute Truth, Çré Kåñëa.

10. The Supreme Lord Govinda, whose form is eternal, full of knowledge and

bliss, is beginningless and existent before all others. He is the cause of all

causes. Therefore He is called Kåñëa.

11. That beautiful, dark son of Nanda, with eyes like lotus petals, is the only

source of bliss for the residents of Gokula, therefore He is called “Kåñëa”.

20

12. Lord Çiva said to Pärvaté: “O Devé, by uttering the syllable rä all the sins go

outside, and by uttering the syllable ma, when the sins try to enter again,

they are blocked.”

13. The yogés take pleasure in the infinite, transcendental Soul who is a true

reservoir of bliss. Therefore they designate that Supreme Brahman by the

name “Räma”.

14. Çré Kåñëa, who is the chief of those expert in loving affairs and the

worshipable Deity of amorous pastimes, always enjoys Çré Rädhä. Therefore

He is called “Räma”.

15. Because He attracts Çré Rädhä’s mind and enjoys Himself by sporting with

Her, He is known as “Räma”. In the Krama-dépikä, Kåñëa says to

Candramä: “Rädhä’s name is far superior to hundreds of My names.

Therefore, even I do not know what will be the result for one who always

remembers Rädhä”.

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

vocative form is “Hare”.

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

3. Hare – Because Rädhä takes away Kåñëa’s reputation of being shy, sober

etc., She is called “Harä”.

4. Kåñëa – Wherever Rädhä is, or wherever She goes, there She sees Kåñëa and

thinks, “Now He is touching Me and forcefully pulling my bodice and other

garments.” Therefore He is called “Kåñëa”.

5. Kåñëa – Because He pleases Rädhä with His flute playing, He draws Her

into the forest of Våndävana. Therefore He is called “Kåñëa”.

6. Kåñëa – Because Kåñëa’s activities are always drawing the heart of Rädhä,

He is called “Kåñëa”.

7. Hare – Wherever Kåñëa is, or wherever He goes, there He sees, “Now She is

in front of Me, now She’s leaning against My side”. In this way He is

constantly pleased. Therefore, she is called “Harä”.

8. Hare – Because Rädhä takes Kåñëa away by forcing Him to meet Her in a

secret place, She is called “Harä”.

21

9. Hare – Because Rädhä takes Kåñëa away by making Him come to the forest

of Våndävana, She is called “Harä”.

10. Räma – By His humour, appearance etc. Çré Kåñëa gives delight to Rädhä.

Therefore, He is called “Räma”.

11. Hare – Because Rädhä instantly takes away Kåñëa’s patience, support etc.,

She is called “Harä”.

12. Räma – By kissing Her, touching Her breasts, embracing Her etc., Kåñëa

enjoys Rädhä. Therefore, He is called “Räma”.

13. Räma – Because Kåñëa sometimes enjoys with Rädhä by making Her play

the dominant role in love, He is called “Räma”.

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

15. Hare – When the Räsa dance is over and Rädhä has captured Kåñëa’s mind,

She goes away. Therefore, She is called “Harä”.

16. Hare – After the Räsa dance is finished, Kåñëa has also captured Rädhä’s

mind and goes away. Therefore, He is called “Hari”.

22

A Glimpse into the Culture of the

Holy Name

O Lord! You always have the jéva’s welfare in mind; thus in this Age of Kali,

You descended into this world, bringing Your holy name with You.

You preached the chanting of the Holy Name as the religious duty for this age.

By following this as the main means, one attains the treasure of love for Kåñëa.

You told everyone that the only religious duty the jéva must respect is to

remember the Holy Name and to chant the Holy Name.

– Çréla Bhaktivinoda Öhakura

Harinäma Cintämaëi, 1.76-78

23

Çré Caitanya Mahäprabhu

Prakäçänanda Sarasvaté then said, “I understand that Your name is Çré Kåñëa

Caitanya. You are a disciple of Çré Keçava Bhäraté, and therefore You are

glorious.

You belong to our Çaìkara-sampradäya and live in our village, Väräëasé. Why

then do You not associate with us? Why is it that You avoid even seeing us?

You are a sannyäsé. Why then do You indulge in chanting and dancing,

engaging in Your saìkértana movement in the company of fanatics?

Meditation and the study of Vedänta are the sole duties of a sannyäsé. Why do

You abandon these to dance with fanatics?

You look as brilliant as if You were Näräyaëa Himself. Will You kindly explain

the reason that You have adopted the behavior of lower-class people?”

Çré Caitanya Mahäprabhu replied to Prakäçänanda Sarasvaté, “My dear sir,

kindly hear the reason. My spiritual master considered Me a fool, and therefore

he chastised Me.

‘You are a fool,’ he said. ‘You are not qualified to study Vedänta philosophy,

and therefore You must always chant the holy name of Kåñëa. This is the

essence of all mantras, or Vedic hymns.

Simply by chanting the holy name of Kåñëa one can obtain freedom from

material existence. Indeed, simply by chanting the Hare Kåñëa mantra one will

be able to see the lotus feet of the Lord.

In this Age of Kali there is no religious principle other than the chanting of the

holy name, which is the essence of all Vedic hymns. This is the purport of all

scriptures.’

After describing the potency of the Hare Kåñëa mahä-mantra, My spiritual

master taught Me another verse, advising Me to always keep it within My

throat.

For spiritual progress in this Age of Kali, there is no alternative, there is no

alternative, there is no alternative to the holy name, the holy name, the holy

name of the Lord.

Since I received this order from My spiritual master, I always chant the holy

name, but I thought that by chanting and chanting the holy name I had been

bewildered.

24

While chanting the holy name of the Lord in pure ecstasy, I lose Myself, and

thus I laugh, cry, dance and sing just like a madman.

Collecting My patience, therefore, I began to consider that chanting the holy

name of Kåñëa had covered all My spiritual knowledge.

I saw that I had become mad by chanting the holy name, and I immediately

submitted this at the lotus feet of my spiritual master.

My dear lord, ‘what kind of mantra have you given Me? I have become mad

simply by chanting this mahä-mantra!

Chanting the holy name in ecstasy causes Me to dance, laugh and cry.’ When

My spiritual master heard all this, he smiled and then began to speak.

‘It is the nature of the Hare Kåñëa mahä-mantra that anyone who chants it

immediately develops his loving ecstasy for Kåñëa.

Religiosity, economic development, sense gratification and liberation are

known as the four goals of life, but before love of Godhead, the fifth and

highest goal, these appear as insignificant as straw in the street.

For a devotee who has actually developed bhäva, the pleasure derived from

dharma, artha, käma and mokña appears like a drop in the presence of the sea.

The conclusion of all revealed scriptures is that one should awaken his dormant

love of Godhead. You are greatly fortunate to have already done so.

It is a characteristic of love of Godhead that by nature it induces transcendental

symptoms in one’s body and makes one more and more greedy to achieve the

shelter of the lotus feet of the Lord.

When one actually develops love of Godhead, he naturally sometimes cries,

sometimes laughs, sometimes chants and sometimes runs here and there just

like a madman.

Perspiration, trembling, standing on end of one’s bodily hairs, tears, faltering

voice, fading complexion, madness, melancholy, patience, pride, joy and

humility—these are various natural symptoms of ecstatic love of Godhead,

which causes a devotee to dance and float in an ocean of transcendental bliss

while chanting the Hare Kåñëa mantra.

It is very good, my dear child, that You have attained the supreme goal of life

by developing love of Godhead. Thus You have pleased me very much, and I

am very much obliged to You.

25

My dear child, continue dancing, chanting and performing saìkértana in

association with devotees. Furthermore, go out and preach the value of

chanting kåñëa-näma, for by this process You will be able to deliver all fallen

souls.’

Saying this, My spiritual master taught Me a verse from Çrémad-Bhägavatam. It

is the essence of all the Bhägavatam’s instructions; therefore he recited this

verse again and again.”

When a person is actually advanced and takes pleasure in chanting the holy

name of the Lord, who is very dear to him, he is agitated and loudly chants the

holy name. He also laughs, cries, becomes agitated and chants just like a

madman, not caring for outsiders.

I firmly believe in these words of My spiritual master, and therefore I always

chant the holy name of the Lord, alone and in the association of devotees. That

holy name of Lord Kåñëa sometimes causes Me to chant and dance, and

therefore I chant and dance. Please do not think that I intentionally do it. I do it

automatically.”

Compared to the ocean of transcendental bliss that one tastes by chanting the

Hare Kåñëa mantra, the pleasure derived from impersonal Brahman realization

[brahmänanda] is like the shallow water in a canal.

“My dear Lord, O master of the universe, since I have directly seen You, my

transcendental bliss has taken the shape of a great ocean. Being situated in that

ocean, I now realize all other so-called happiness to be like the water contained

in the hoofprint of a calf.”

After hearing Lord Çré Caitanya Mahäprabhu, all the Mäyävädé sannyäsés were

moved. Their minds changed, and thus they spoke with pleasing words.

“Dear Çré Caitanya Mahäprabhu, what You have said is all true. Only one who

is favored by fortune attains love of Godhead.”

— CC Ädi 7.66-100

26

Çré Çré Çikñäñöaka

ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà

çreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam

änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaà

sarvätma-snapanaà paraà vijayate çré-kåñëa-saëkértanam

Glory to the çré-kåñëa-saìkértana, which cleanses the heart of all the dust

accumulated for years and extinguishes the fire of conditional life, of repeated

birth and death. This saìkértana movement is the prime benediction for

humanity at large because it spreads the rays of the benediction moon. It is the

life of all transcendental knowledge. It increases the ocean of transcendental

bliss, and it enables us to fully taste the nectar for which we are always

anxious.(1)

nämnäm akäri bahudhä nija-sarva-çaktis

taträrpitä niyamitaù smaraëe na kälaù

etädåçé tava kåpä bhagavan mamäpi

durdaivam édåçam ihäjani nänurägaù

O my Lord, Your holy name alone can render all benediction to living beings,

and thus You have hundreds and millions of names, like Kåñëa and Govinda. In

these transcendental names You have invested all Your transcendental

energies. There are not even hard and fast rules for chanting these names. O

my Lord, out of kindness You enable us to easily approach You by Your holy

names, but I am so unfortunate that I have no attraction for them.(2)

tåëäd api sunécena

taror api sahiñëunä

amäninä mänadena

kértanéyaù sadä hariù

One should chant the holy name of the Lord in a humble state of mind,

thinking oneself lower than the straw in the street; one should be more tolerant

than a tree, devoid of all sense of false prestige, and should be ready to offer all

respect to others. In such a state of mind one can chant the holy name of the

Lord constantly.(3)

na dhanaà na janaà na sundaréà

kavitäà vä jagad-éça kämaye

mama janmani janmanéçvare

bhavatäd bhaktir ahaituké tvayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire

beautiful women, nor do I want any number of followers. I only want Your

causeless devotional service, birth after birth.(4)

27

ayi nanda-tanuja kiìkaraà

patitaà mäà viñame bhavämbudhau

kåpayä tava päda-paìkajasthita-

dhülé-sadåçaà vicintaya

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

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

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

nayanaà galad-açru-dhärayä

vadanaà gadgada-ruddhayä girä

pulakair nicitaà vapuù kadä

tava-näma-grahaëe bhaviñyati

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

constantly when I chant Your holy name? When will my voice choke up, and

when will the hairs of my body stand on end at the recitation of Your name?(6)

yugäyitaà nimeñeëa

cakñuñä prävåñäyitam

çünyäyitaà jagat sarvaà

govinda-viraheëa me

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

twelve years or more. Tears are flowing from my eyes like torrents of rain, and

I am feeling all vacant in the world in Your absence.(7)

äçliñya vä päda-ratäà pinañöu mäm

adarçanän marma-hatäà karotu vä

yathä tathä vä vidadhätu lampaöo

mat-präëa-näthas tu sa eva näparaù

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

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

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

is always my worshipful Lord, unconditionally.(8)

28

Çré Païcatattva

The characteristics of Kåñëa are understood to be a storehouse of

transcendental love. Although that storehouse of love certainly came with

Kåñëa when He was present, it was sealed. But when Çré Caitanya Mahäprabhu

came with His associates of the Païca-tattva, they broke the seal and plundered

the storehouse to taste transcendental love of Kåñëa. The more they tasted it,

the more their thirst for it grew.

Çré Païca-tattva themselves danced again and again and thus made it easier to

drink nectarean love of Godhead. They danced, cried, laughed and chanted like

madmen, and in this way they distributed love of Godhead.

In distributing love of Godhead, Caitanya Mahäprabhu and His associates did

not consider who was a fit candidate and who was not, nor where such

distribution should or should not take place. They made no conditions.

Wherever they got the opportunity, the members of the Païca-tattva

distributed love of Godhead.

Although the members of the Païca-tattva plundered the storehouse of love of

Godhead and ate and distributed its contents, there was no scarcity, for this

wonderful storehouse is so complete that as the love is distributed, the supply

increases hundreds of times.

The flood of love of Godhead swelled in all directions, and thus young men, old

men, women and children were all immersed in that inundation.

The Kåñëa consciousness movement will inundate the entire world and drown

everyone, whether one be a gentleman, a rogue or even lame, invalid or blind.

When the five members of the Païca-tattva saw the entire world drowned in

love of Godhead and the seed of material enjoyment in the living entities

completely destroyed, they all became exceedingly happy.

The more the five members of the Païca-tattva cause the rains of love of

Godhead to fall, the more the inundation increases and spreads all over the

world.

— CC Ädi 7.20-28

29

Çréla Jagadänanda Paëòita

yadi karibe kåñëa-näma, sädhu-saìga kara

bhukti-mukti-siddhi-väïchä düre pärihära

If you really want to chant kåñëa-näma purely, earnestly seek sädhu-saìga, the

company of the pure devotees of Çré Kåñëa. Reject all unwanted cravings for

sense enjoyment, liberation, mystic powers, and other material desires.

daça-aparädha tyaja mäna apamäna

anäsaktye viñaya bhuïja, ära laha kåñëa-näma

Avoid the ten nämäparädhas and rise above the dualities of honor and

dishonor, and so on. Life in the material world is to be used for Çré Kåñëa’s

service. Render service to Çré Kåñëa without attachment to mundane objects

and chant kåñëa-näma constantly.

kåñëa-bhaktir anuküla saba karaha svékära

kåñëa-bhaktir pratiküla saba kara parihära

Accept everything favorable for executing kåñëa-bhakti as your very life, and

completely reject anything unfavourable for practicing kåñëa-bhakti.

jnäna-yoga-ceñöä chäòa ära karma-saìga

markaöa-vairägya tyaja yäte deha-raìga

Do not endeavor to attain mundane speculative knowledge, fruitive results, and

mystic yoga-siddhis. False renunciation is called markaöa-vairägya, monkey

renunciation, which simply aims covertly at bodily pleasures and comforts.

kåñëa ämäya päle, rakñe-jäna sarva-käla

ätma-nivedana-dainye ghucäo jaïjäla

Bear in mind that Çré Kåñëa always protects and maintains every jéva. With

deep humility, submit your life and soul to the lotus feet of Çré Kåñëa, for this

will free you from unwanted material desires.

sädhu päbä kañöa baòa, jévera jäniyä

sädhu-bhaktä-rüpe kåñëa äilä nadéyä

The omniscient Supreme Lord, Çré Kåñëa, knows how rarely jéva may find

actual sat-saìga, so He has appeared personally as a pure devotee in Nadiyä.

30

gorä-pada äçraya karaha buddhimän

gorä bäé sädhu-guru kebä äche än

Therefore, all who are endowed with superior intelligence must take shelter of

the lotus feet of Çré Gauräìga because Çré Gauräìga is the perfect sadhu and

guru.

vairägé bhäi grämya-kathä na sunibe käne

grämya-värttä nä kahibe, jabe milibe äna

My dear brothers who are in the renounced order, neither listen to mundane

prattle not participate in such discussions when you happen to overhear them.

svapne o nä kara, bhäi, stré-sambhäñaëa

gåhe stré-chäòiyä, bhäi, äsiyächa bana

Do not think of women, not even in dreams. The vows of your renounced order

forbid female association; always remember you have renounced wife and

home to come to the forest of Våndävana to engage wholeheartedly in bhajana.

jadi cäha praëäya räkhite gauräìgera sane

choöa-haridäsera kathä thäke yena mane

If you desire to maintain your relationship with Çré Gauräìga, then constantly

remember Choöa Haridäsa and why he was so strictly ostracized by the Lord

Himself.

bhälä nä khäibe, ära bhäla nä paribe

hådayete rädhä-kåñëa sarvadä sevibe

Refuse rich palatable food, and expensive and fine clothes. Always remain

humble and constantly serve the Divine Couple Çré Çré Rädhä Kåñëa, in the

depth of your heart.

baòa-haridäsera nyäya kåñëa-näma balibe badane

añöa-käla rädhä sevibe kuïja-bane

Day and night, chant kåñëa-näma incessantly as Çréla Haridäsa Öhäkura did. In

your heart, be absorbed in the añöa-käléya-lélä service of Çré Çré Rädhä Kåñëa in

the kuïjas of Våndävana.

31

gåhastha, vairägé-düìhe bale gorä-räya

dekha bhäi, näma vinä jena dina nähi jäya

Çré Gauräìga’s instructions are for the gåhastha as well as the vairägé devotees.

He said, “Take great care not to let a moment pass without uttering kåñëa-

näma.

bahu aìga sädhane, bhäi, nähi prayojana

kåñëa-nämäçraye çuddha karaha jévana

If you want to advance on the path of çuddha-bhakti, many rules and spiritual

practices are not necessary. Simply beg for the complete shelter kåñëa-näma

and thus purify your heart and consciousness.

baddha-jéve kåpä kari, kåñëa haila näma

kali-jéva dayä kori’ kåñëa haila gauradhäma

Çré Kåñëa descends to the material universe in the form of kåñëa-näma simply

because of compassion for the conditioned jévas. Moreover, not long ago, to

display special mercy to the fallen jévas of Kali-yuga, Çré Kåñëa appeared as Çré

Caitanya Mahäprabhu in Gaura-dhäma (Navadvépa).

ekänta-sarala-bhäve bhaja gaura-jana

tabe ta’ päibe, bhäi, çré-kåñëa-caraëa

So my dear brothers, serve the dear associates of Çré Gauräìga with sincerity

and a guileless heart. This will guarantee that you reach the safe shelter of the

lotus feet of Çré Kåñëa.

gaura-jana-saìga kara gauräìga baliyä

hare kåñëa näma bala näciyä näciyä

Glorify the magnanimity of Çré Caitanya and glorify His associates. Chant the

Hare Kåñëa mahä-mantra and dance in ecstasy.

acire päibe bhäi näma-prema-dhana

yähä viläite prabhur ’nade’ e ägamana

Then you will be very quickly favoured with the most treasured object, näma-

prema, for the Supreme Lord appeared in Nadéyä solely to distribute this

priceless treasure freely.

– Prema Vivarta, Ch. 7

32

Çréla Haridäsa Öhäkura

(His prayers to Çré Caitanya Mahäprabhu)

kåpä kari’ näma-rüpe ämära jihväya

nirantara näca prabhu dhari tava päya

O Lord! Be merciful and appear on my tongue in the form of Your holy name;

dance there constantly, O Lord! I fall at Your lotus feet and beg this of You.

räkha iìhä lao täìhä tava icchä mata

yäìhä räkha deha more kåñëa-nämämåta

You may keep me in this world or take me to Your abode as You please, but

whatever You do with me, please always feed me the divine nectar of Your

holy names.

jagajjane näma dite tava avatära

jagajjana-mäjhe more kara aìgékära

You have descended to this world to distribute the holy name, so kindly also

consider me one of those You intend to bless.

ämi ta adhama tumi adhama täraëa

ubhaye sambandha ei patita pävana

I am the most lowly, whereas You are committed to uplifting the most fallen;

this is our eternal relationship, O Savior of the fallen!

acchedya sambandha ei tomäya ämäya

yära bale nämämåta e adhama cäya

On the strength of this unbreakable connection between us, O Lord, I beg You

to shower upon me the nectar of the holy name.

(Harinäma Cintämaëi, 11.53-57)

daça aparädha yena hådaye nä paçe

kåpa kara mahäprabhu maji näma rase

O Mahäprabhu, please be merciful to me so that the 10 offenses never

touch my heart, and I can always remain absorbed in the rasa of the

Holy Name.

—Harinäma Cintämaëi 13.59

Bhaktivinoda Öhäkura

33

Once Haridäsa Öhäkura was sitting in his cave, reciting the holy name of the

Lord very loudly.

The night was full of moonlight, which made the waves of the Ganges look

dazzling. All directions were clear and bright.

Thus everyone who saw the beauty of the cave, with the tulasé plant on a clean

altar, was astonished and satisfied at heart.

At that time, in that beautiful scene, a woman appeared in the courtyard. The

beauty of her body was so bright that it tinged the entire place with a yellow

hue.

The scent of her body perfumed all directions, and the tinkling of her

ornaments startled the ear.

After coming there, the woman offered obeisances to the tulasé plant, and after

circumambulating the tulasé plant she came to the door of the cave where

Haridäsa Öhäkura was sitting.

With folded hands she offered obeisances at the lotus feet of Haridäsa Öhäkura.

Sitting at the door, she then spoke in a very sweet voice.

“My dear friend,” she said, “you are the friend of the entire world. You are so

beautiful and qualified. I have come here only for union with you.

“My dear sir, kindly accept me and be merciful toward me, for it is a

characteristic of all saintly persons to be kind toward the poor and fallen.”

After saying this, she began to manifest various postures, which even the

greatest philosopher would lose his patience upon seeing.

Haridäsa Öhäkura was immovable, for he was deeply determined. He began to

speak to her, being very merciful toward her.

“I have been initiated into a vow to perform a great sacrifice by chanting the

holy name a certain number of times every day.

As long as the vow to chant is unfulfilled, I do not desire anything else. When I

finish my chanting, then I have an opportunity to do anything.

Sit down at the door and hear the chanting of the Hare Kåñëa mahä-mantra. As

soon as the chanting is finished, I shall satisfy you as you desire.”

34

After saying this, Haridäsa Öhäkura continued to chant the holy name of the

Lord. Thus the woman sitting before him began to hear the chanting of the holy

name.

In this way, as he chanted and chanted, the morning approached, and when the

woman saw that it was morning, she got up and left.

For three days she approached Haridäsa Öhäkura in this way, exhibiting various

feminine postures that would bewilder the mind of even Lord Brahmä.

Haridäsa Öhäkura was always absorbed in thoughts of Kåñëa and the holy name

of Kåñëa. Therefore the feminine poses the woman exhibited were just like

crying in the forest.

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

as follows.

“My dear sir, for three days you have cheated me by giving me false

assurances, for I see that throughout the entire day and night your chanting of

the holy name is never finished.”

Haridäsa Öhäkura said, “My dear friend, what can I do? I have made a vow.

How, then, can I give it up?”

After offering obeisances to Haridäsa Öhäkura, the woman said, “I am the

illusory energy of the Supreme Personality of Godhead. I came here to test you.

I have previously captivated the mind of even Brahmä, what to speak of others.

Your mind alone have I failed to attract.

My dear sir, you are the foremost devotee. Simply seeing you and hearing you

chant the holy name of Kåñëa has purified my consciousness. Now I want to

chant the holy name of the Lord. Please be kind to me by instructing me about

the ecstasy of chanting the Hare Kåñëa mahä-mantra.

There is now a flood of the eternal nectar of love of Godhead due to the

incarnation of Lord Caitanya. All living entities are floating in that flood. The

entire world is now thankful to the Lord.

Anyone who does not float in this inundation is most condemned. Such a

person cannot be delivered for millions of kalpas.

Formerly I received the holy name of Lord Räma from Lord Çiva, but now, due

to your association, I am greatly eager to chant the holy name of Lord Kåñëa.

35

The holy name of Lord Räma certainly gives liberation, but the holy name of

Kåñëa transports one to the other side of the ocean of nescience and at last

gives one ecstatic love of Kåñëa.

Please give me the holy name of Kåñëa and thus make me fortunate, so that I

also may float in the flood of love of Godhead inaugurated by Çré Caitanya

Mahäprabhu.”

After speaking in this way, Mäyä worshiped the lotus feet of Haridäsa Öhäkura,

who initiated her by saying, “Just perform chanting of the Hare Kåñëa mahä-

mantra.”

After thus being instructed by Haridäsa Öhäkura, Mäyä left with great pleasure.

Unfortunately, some people have no faith in these narrations.

Therefore I shall explain the reasons why people should have faith. Everyone

who hears this will be faithful.

During the incarnation of Lord Caitanya to inaugurate the Kåñëa consciousness

movement, even such personalities as Lord Brahmä, Lord Çiva and the four

Kumäras took birth upon this earth, being allured by ecstatic love of Lord

Kåñëa.

All of them, including the great sage Närada and devotees like Prahläda, came

here in the guise of human beings, chanting the holy names of Lord Kåñëa

together and dancing and floating in the inundation of love of Godhead.

The goddess of fortune and others, allured by love of Kåñëa, also came down in

the form of human beings and tasted the holy name of the Lord in love.

What to speak of others, even Kåñëa, the son of Nanda Mahäräja, personally

descends to taste the nectar of love of Godhead in the form of the chanting of

Hare Kåñëa.

What is the wonder if the maidservant of Kåñëa, His external energy, begs for

love of Godhead? Without the mercy of a devotee and without the chanting of

the holy name of the Lord, love of Godhead cannot be possible.

– CC Antya 3.229-266

36

Çréla Sanätana Gosvämé

jayati jayati nämänanda-rüpaà murärer

viramita-nija-dharma-dhyäna-püjädi-yatnam

katham api sakåd ättaà mukti-daà präëinäà yat

paramam amåtam ekaà jévanaà bhüñaëaà me

All glories, all glories to Muräri’s name, the embodiment of divine bliss! If

anyone chants the Holy Name even once, in any way, the Holy Name will

induce him to give up all endeavor for dharma, dhyäna and puja and so on, and

will give him liberation. Kåñëa-näma alone is the supreme nectar, my very life

and only ornament. — Çré Båhad Bhägavatämåta 1.9

madhuram-adharam etan maìgalaà maìgalänäà

sakala-nigama-vallé-sat-phalaà cit-svarüpam

sakåd api parigétaà çraddhayä helayä vä

bhåguvara! nara-mätraà tärayet kåñëanäma

Kåñëa-näma is the sweetest of the sweet and the most auspicious of all that is

auspicious. It is the eternal fully-ripened fruit of the creeper of all the Vedas,

and the embodiment of knowledge, cit-çakti. O best of the Bhågu dynasty! If

someone chants the holy name even once, with faith or indifference, he is

immediately delivered from this ocean of birth and death!

—Hari-bhakti-viläsa 11.234

37

Çréla Rüpa Gosvämé

Çré Nämäñtaka

nikhila-çruti-mauli-ratna-mälädyuti-

néräjita-päda-paìkajänta

ayi mukta-kulair upäsyamänaà

paritas tväà hari-näma saàçrayämi

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

glowing radiance emanating from the string of gems known as the Upaniñads,

the crown jewels of all the Vedas. You are worshipped by liberated souls. O

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

jaya nämadheya muni-vånda-geya he

jana-raïjanäya param akñaräkåte

tvam anädaräd api manäg udéritaà

nikhilogra-täpa-paöaléà vilumpasi

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

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

uttered only a little bit, and even if You are spoken disrespectfully or in jest,

You at once remove the many harsh sufferings of everyone. All glories to You!

(2)

yad-äbhäso ‘py udyan kavalita-bhava-dhvänta-vibhavo

dåçaà tattvändhänäm api diçati bhakti-praëayiném

janas tasyodättaà jagati bhagavan-näma-taraëe

kåté te nirvaktuà ka iha mahimänaà prabhavati

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

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

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

which the Holy Name is the saving boat, is able to describe Your unsurpassed

transcendental glories?(3)

yad-brahma-säkñät-kåti-niñöhayäpi

vinäçam äyäti vinä na bhogaiù

apaiti näma sphuranena tat te

prärabdha-karmeti virauti vedaù

The Vedas declare that although acquiring knowledge and realization of the

impersonal Brahman with firm faith cannot bring freedom from past karma, O

Holy Name, Your appearance at once makes all suffering from prärabdha

karma disappear. (4)

38

aghadamana-yaçodä-nandanau nandasüno

kamala-nayana-gopé-candra-våndävanendräù

praëatakaruëa-kåñëäv ity aneka-svarüpe

tvayi mama ratir uccair vardhatäà nämadheya

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

Aghadamana (Crusher of Aghäsura), Yaçodänandana (Son of Yaçodä),

Nandasünu (Son of Nanda), Kamalanayana (Lotus-eyed), Gopécandra (Moon

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

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

väcyaà väcakam ity udeti bhavato näma svarüpa-dvayaà

pürvasmät param eva hanta karuëaà taträpi jänémahe

yas tasmin vihitäparädha-nivahaù präné samantäd bhaved

äsyenedam upäsya so ‘pi hi sadänandämbudhau majjati

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

described by the Holy Name, and (2) the sound vibration of the Holy Name.

We know that the second from is more merciful than the first. Even a person

who commits many offenses to the first form, is always become plunged into the

ocean of bliss simply by serving the second with his voice. (6)

suditäçrita-janärti-räçaye

ramya-cid-ghana-sukha-svarüpiëe

näma gokula-mahotsaväya te

kåñëa pürëa-vapuñe namo namaù

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

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

Näma who is the festival of happiness for Gokula, O svayaà bhagavän Kåñëa, I

bow down and offer my respects to You again and again. (7)

närada-véëojjévana

sudhormi-niryäsa-mädhuri-püra

tvaà kåñëa-näma kämaà

sphura me rasane rasena sadä

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

sweetness, O Holy Name of Çré Kåñëa, please happily and with mellow be

eternally present on my tongue. (8)

39

Çréla Bhaktivinoda Thäkura

Çré Nagara Kértana

Song One, Gitävalé

(1)

nadéyä-godrume nityänanda mahäjana

patiyäche näma-haööa jévera käraëa

Lord Nityänanda, who is the authority on distributing the Holy Name, has set

up a marketplace of the Holy Name, for the benefit of all living entities.

(2)

- çraddhäväna jana he, çraddhäväna jana he -

prabhura äjïäya bhäi, mägi ei bhikñä

bala ‘kåñëa,’ bhaja kåñëa, kara kåñëa-çikñä

O faithful persons, O faithful persons

O brothers! On the order of the Lord, I beg you, “Please Chant "Kåñëa’s Name,

worship Kåñëa, and follow Kåñëa’s teachings.”

(3)

aparädha-çünya haye laha kåñëa-näma

kåñëa mätä, kåñëa pitä, kåñëa dhana-präëa

“Chant the Holy Name without committing any offenses. Kåñëa is your mother,

Kåñëa is your father, and Kåñëa is your life and soul.”

(4)

kåñëaera saàsära kara chäòi’ anäcära

jéve dayä, kåñëa-näma-sarva-dharma-sära

“Give up all improper behaviour and execute your duties only in relation to

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

Kåñëa is the very essence of religion.”

http://kksongs.org/authors/gitavali.html

40

Boro Sukher Khabor Gäi

(Däläler Gétä – “The Song of the Broker”

from Vaiñëava-Siddhänta-Mälä)

boro sukher khabor gäi

surabhi-kuïjete nämer häö khule’che / khoda nitäi

I am singing news of the greatest happiness! At the place known as Surabhi

Kuïja in Çré Navadvépa, the Marketplace of the Holy Name has now been

opened – and Lord Nityänanda Himself is the Proprietor. (1)

boro mojär kathä täy

çraddhä-mülye çuddha-näma sei häöete bikäy

Such wonderful things are going on in that blissful marketplace! Çré Nityänanda

Prabhu is selling the pure Holy Name wholesale, merely for the price of one’s

faith. (2)

jata bhakta-bånda basi’

adhikäré dekhe’ näma becche daro kasi’

Seeing the assembly of devotees eagerly waiting to purchase the Name, Lord

Nityänanda first examines each of them to test their qualification; then He sells

them the Name by bargaining for His price accordingly. (3)

jadi näma kinbe, bhäi

ämär saìge calo, mahäjaner käche jäi

O my dear friends! If you really want to buy this pure Holy Name, then just

come along with me, for I am now going to meet with this Nityänanda

Mahäjana. (4)

tumi kinbe kåñëa-näma

dasturi loibo ämi, pürëa ha’be käma

Thus, you will finally be able to acquire the pure Holy Name. I will also take

my due commission, and in this way all three of us will fulfill our desires. (5)

boro doyäl nityänanda

çraddhä-mätra lo’ye den parama-änanda

Çré Nityänanda Prabhu is so extraordinarily merciful – accepting only one’s

faith in the Holy Name, He bestows the topmost divine bliss. (6)

41

ek-bär dekhle cakñe jal

‘gaura’ bole’ nitäi den sakala sambal

When Nitäi sees a tear welling in someone’s eye upon chanting the name of

“Gaura!” He instantly gives His support to that person; indeed, He bestows all

divine opulences. (7)

den çuddha kåñëa-çikñä

jäti, dhana, vidyä, bala nä kore apekñä

He gives that person genuine realization of the pure teachings of Çré Kåñëa as

found in the Bhagavad-gétä and Çrémad-Bhägavatam. While displaying all this

inconceivable mercy, He pays no attention to one’s caste, material wealth,

mundane knowledge, or physical ability. (8)

amani chäòe mäyä-jäl

gåhe thäko, bane thäko, nä thäke jaïjäl

Now, dear friends, please reject all of mäyä’s entangling snares. If you are a

householder, then just remain at your home; if you are renounced, then just live

in the forest. Either way, nothing more will trouble you. (9)

är näiko kalir bhoy

äcaëòäle den näma nitäi doyämoy

We no longer need to fear the terrible Age of Quarrel, for the most merciful

Lord Nityänanda gives the Holy Name to anyone and everyone – even to the

lowest among men. (10)

bhaktivinoda òäki’ koy

nitäi-caraëa binä är nähi äçroy

Bhaktivinoda loudly calls out and proclaims to all,

“OTHER THAN THE LOTUS FEET OF LORD NITYÄNANDA, THERE

IS NO SHELTER!” (11)

42

Näma’s Transcendental Price List

(From “Godruma Kalpatavi”)

ITEM COST

1. Näma………………………………………………………………. Çraddha

(Faith, Çikñ. 1)

2. Näma which reveals Kåñëa’s form ……………………………… Niñöhä

(Steady faith

beyond

anartha-

nivåtti, Çikñ. 3)

3. Näma which reveals Kåñëa’s form & qualities ………………… Ruci

(Taste, Çikñ. 4)

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

(Firm

attachment,

Çikñ. 5)

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

which awakens transcendental emotion within the heart …….. Bhäva, Rati

(Prelim. stage

of love of God

Çikñ. 6)

6. Näma which reveals Kåñëa in full with all His

transcendental potencies and gives unrestricted

entrance into the ocean of devotion……………………………. Prema

(Pure love of

God, Çikñ. 7&8)

43

Näma’s Primary Business Outlets

and Key Personnel

(From “Godruma Kalpatavi”)

The Store House

Çrémad-Bhägavatam*

The Principal Trader

Çré Nityänanda Räma

Share Traders

Bengal Våndävana Puri

Çré Advaita Äcärya Çréla Rüpa and Svarüpa Dämodara

Sanätana Gosvämés & Rämänanda Räya

Store Keepers

Bengal Våndävana Puri

Çré Gadädhara Paëòita Raghunätha däsa Gosvämé Paramänanda Puré

Çrématé Jähnavä Devé

Çrématé Viñëupriyä Devé

Näma also has many bazaars:

– Places associated with pastimes of Kåñëa, His devotees.

– The 64 mahants, associates of Nityänanda, all have bazaars.

Näma also has shops, traveling salesman etc. These operate under the control

and guidance of the bazaars.

* One must read Çrémad-Bhägavatam regularly and with scrutiny to gradually

become attached to the chanting of the Hare Kåñëa mahä-mantra.

– Bhaktivedanta Purport CC Ädi 7.73p

44

bhojana-lälase rasane ämära

(Gitavalé)

bhojana-lälase rasane ämära,

çunaha vidhäna mora

çré-näma-yugala räga-sudhä-rasa,

khäiyä thäkaha bhora

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

my advice to you. Always remain deeply absorbed in drinking the nectarean

sweetness of the transcendental names of the divine young couple, Çré Çré

Rädhä and Kåñëa. (1)

nava-sundara péyüña rädhikä-näma

ati-miñöa manohara tarpana-dhäma

The name of Rädhä is ever-fresh, beautiful, very sweet and enchanting. It is the

abode of full satisfaction. (2)

kåñëa-näma madhurädbhuta gäòha dugdhe

atéva yatane kara miçrita lubdhe

With great care and affection you should blend the name of Çré Rädhä with an

extraordinarily sweet nectarean milk; the Holy Name Çré Kåñëa. (3)

surabhi räga hima ramya taìhi äni

aharaha päna karaha sukha jäni'

Now, please add the fragrance of transcendental attachment, which is cooling

and delightful, into that mixture. Drink this nectar day and night, to experience

actual happiness. (4)

nähi rabe rasane präkåta pipäsä

adbhuta rasa tuwä püräoba äçä

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

because the wonderful transcendental taste of ecstatic love will fulfill all your

desires. (5)

däsa-raghunätha-pade bhaktivinoda

yäca-i rädhä-kåñëa-näma pramoda

Falling at the lotus feet of Çréla Raghunätha däsa Gosvämé, Çréla Bhaktivinoda

Öhäkura begs to become fully absorbed in ecstasy while chanting the Holy

Names of Çré Çré Rädhä-Kåñëa. (6)

45

A Spiritual Request

(Vijïapti)

kabe ha’be bolo se-dina ämär

(ämär) aparädha ghuci’, çuddha näme ruci,

kåpä-bale ha’be hådoye saïcär (1)

Please tell me, when oh when will that day be mine? My offenses will come to

an end, and a taste for the pure holy name will be infused within my heart by

the power of divine grace.(1)

tåëädhika héna, kabe nije mäni’,

sahiñëutä-guëa hådoyete äni’

sakale mänada, äpani amäné,

hoye äswädibo näma-rasa-sär (2)

Feeling myself lower than a blade of grass, welcoming the quality of

forbearance into my heart, giving honor to all living beings, and being freed

from false pride, when will I taste the essence of the rasa of the holy name.(2)

dhana jana ära, kavitä-sundaré,

bolibo nä cähi deho-sukha-karé

janme-janme däo, ohe gaurahari!

ahaituké bhakti caraëe tomär (3)

Wealth, followers, beautiful women as described in worldly poetry —I do not

want any such bodily pleasures. O Lord Gaurahari! Please give me unmotivated

devotion to Your lotus feet birth after birth.(3)

(kabe) korite çré-kåñëa- näma uccäraëa,

pulakita deho gadgada vacana

vaivarëya-vepathu ha’be saàghaöana,

nirantara netre ba’be açru-dhär (4)

When, while articulating the divine name of Çré Kåñëa, will my body be thrilled

in ecstatic rapture, my words choke with emotion, loss of color and ecstatic

trembling occur, and streams of tears flow constantly from my eyes?(4)

kabe navadwépe, suradhuné-taöe,

gaura-nityänanda boli’ niñkapaöe

näciyä gäiyä, beòäibo chuöe,

bätulera präya chäòiyä vicär (5)

When, in the land of Navadvépa, on the banks of the celestial Gaìgä, will I run

about innocently calling out, “O Gaura! O Nityänanda!”? Dancing and singing,

46

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

behavior.(5)

kabe nityänanda, more kori’ doyä,

chäòäibe mora viñayera mäyä

diyä more nija- caraëera chäyä,

nämera häöete dibe adhikär (6)

When will Lord Nityänanda be merciful to me and release me from the illusion

of worldliness? When will He give me the shade of His own lotus feet and

bestow upon me the qualification necessary to enter the Marketplace of the

Holy Name?(6)

kinibo, luöibo, hari-näma-rasa,

näma-rase mäti’ hoibo vivaça

rasera rasika- caraëa paraça,

koriyä mojibo rase anibär (7)

Somehow or other I shall buy or steal the mellows of the name of Lord Hari.

Becoming thoroughly intoxicated by those liquid mellows, I will be stunned. By

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

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

kabe jéve doyä, hoibe udoya,

nija-sukha bhuli’ sudéna-hådoya

bhakativinoda, koriyä vinoya,

çré-äjïa-öahala koribe pracär (8)

When will there be an awakening in me of compassion for all fallen souls? Then

this Bhaktivinoda will forget his own happiness, and with a meek heart he will

set out to propagate by humble solicitation the sacred order of Çré Caitanya

Mahäprabhu.(8)

47

The Glories of the Holy Name

(Çré Näma-Mähätmya)

kåñëa-näma dhare koto bal

viñaya-väsanänale, mora citta sadä jwale,

ravi-tapta maru-bhümi-sam

karëa-randhra-patha diyä, hådi mäjhe praveçiyä,

variñoya sadhä anupam (1)

What power does the name of Kåñëa possess? My heart constantly burns in the

fire of worldly desires, just like a desert scorched by the rays of the sun. The

holy name, entering the core of my heart through the holes of my ears, showers

unparalleled nectar upon my soul. (1)

hådoya hoite bole, jihvära agrete cale,

çabda-rüpe näce anukñaë

kaëöhe mora bhaìge swara, aìga käìpe thara thara,

sthira hoite nä päre caraë (2)

The holy name speaks from within my heart, moves onto the tip of my tongue,

and constantly dances on it in the form of transcendental sound. My throat

becomes choked up, my body shivers again and again, and my feet cannot

remain still. (2)

cakñe dhärä, dehe gharma, pulakita saba carma,

vivarëa hoilo kalevara

mürchita hoilo man, pralayeru ägaman,

bhäve sarva-deha jara jara (3)

Rivers of tears flow from my eyes, perspiration completely soaks my body, all

my skin thrills with rapture, my hairs stand on end, and my complexion turns

pale and discolored. My mind grows faint, I begin to experience devastation,

and my entire body is shattered in a flood of ecstatic emotions. (3)

kori’ eto upadrava, citte varñe sudhä-drava,

more òäre premera sägare

kichu nä bujhite dilo, more to’ bätula koilo,

mora citta-vitta saba hare (4)

While causing such an ecstatic disturbance, the holy name showers liquid nectar

on my heart and drowns me in the ocean of divine love of Godhead. He does

not allow me to understand anything, for He has made me truly mad by having

stolen away my mind and all my resources. (4)

48

loinu äçroya jä’r, heno vyavahära tä’r,

varëite nä päri e sakal

kåñëa-näma icchä-moy, jähe jähe sukhé hoy,

sei mora sukhera sambal (5)

Such is the behavior of Him in whom I have taken shelter. I am not capable of

describing all this. The holy name of Kåñëa is independent and thus acts on His

own sweet will. In whatever way He becomes happy, that is also my way of

happiness. (5)

premera kalikä näm, adbhuta rasera dhäm,

heno bala karaye prakäç

éñat vikaçi’ punaù, dekhäy nija-rüpa-guëa,

citta hari’ loya kåñëa-päç (6)

The holy name is the bud of the flower of divine love, and is the very abode of

astonishing mellows. Such is the power He manifests that when His holy name

starts to blossom a little further, it then reveals His own divine form and

qualities. Thus my heart is abducted and taken directly to Kåñëa. (6)

pürëa vikaçita hoiyä, braje more jäya loiyä,

dekhäy more swarüpa-viläs

more siddha-deha diyä, kåñëa-päçe räkhe giyä,

e dehera kore sarva-näç (7)

Blossoming fully, the flower of the holy name takes me to Vraja and reveals to

me His own love-dalliance. This name gives to me my own eternal spiritual

body, keeps me right by Kåñëa’s side, and completely destroys everything

related to this mortal frame of mine. (7)

kåñëa-näma-cintämaëi, akhila rasera khani,

nitya-mukta çuddha-rasa-moy

nämera bäläi jata, saba lo’ye hoi hata,

tabe mora sukhera udoy (8)

The name of Kåñëa is a transcendental touchstone, a mine of all devotional

mellows. It is eternally liberated, and the embodiment of pure rasa. When all

impediments to the pure chanting of the holy name are taken away and

destroyed, then my happiness will know its true awakening. (8)

49

Çréla Bhaktisiddhänta Sarasvaté Öhakura

The mind and body are upädhis or external casings… The soul is actually free

from all this… Our soul has to be set free from external contamination. All

perishable values require to be eliminated. Then we shall see that we have

devotion. We are devotees. Transcendental Sound will be the agency. Çré Kåñëa

Caitanya has told us to place our reliance solely on the Name of Hari… The

Transcendental Sound has got the potency to regulate our other senses… It is

the Absolute Sound which will carry us to the region of the Absolute.

– Çré Caitanya’s Teachings, pt.2, pp34-36

“The kértan of Hari is the constant and natural function of all the facilities of

the jéva in it’s constitutional state free from the affinities with this changeable

world. That is because the Absolute Truth is identical with Hari. Hari has to be

served exclusively, constantly and by all the facilities of the soul. The only

function of the voice is to chant the kértan of Hari which is identical with and

inseparable from the simultaneous service of Hari by all the other senses. One

who does not employ his voice constantly and exclusively in chanting the kértan

of Hari has no access to the service of Hari by any other faculty.”

– Çré Caitanya’s Teachings, pt.2, p83

Inclination to kértan effects çravaëa and the opportunity for smaraëa. At that

time there is the possibility of serving within Kåñëa’s añöa-käléya-lélä. In all

respects pray to Çré Näma for His mercy. – Amülya-väëi 9

If çré-kåñëa-saìkértana is not performed then no other limb of bhakti, such as

Mathurä-väsa or sadhu-saìga can be fulfilled. But if only çré-kåñëa-saìkértana is

performed, then the results of Mathurä-väsa, of sadhu-saìga, of faithfully

serving deities, and of hearing Çrémad-Bhägavatam are all fulfilled. Näma-

bhajana completely fulfils the jéva’s every need. – Amülya-väëi 8

50

Çréla Prabhupäda

The transcendental vibration established by the chanting of Hare Kåñëa, Hare

Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare

Hare is the sublime method for reviving our transcendental consciousness. As

living spiritual souls, we are all originally Kåñëa conscious entities, but due to

our association with matter from time immemorial, our consciousness is now

adulterated by the material atmosphere. The material atmosphere, in which we

are now living, is called mäyä, or illusion. Mäyä means “that which is not”. And

what is this illusion? The illusion is that we are all trying to be lords of material

nature, while actually we are under the grip of her stringent laws. When a

servant artificially tries to imitate the all-powerful master, he is said to be in

illusion. We are trying to exploit the resources of material nature, but actually

we are becoming more and more entangled in her complexities. Therefore,

although we are engaged in a hard struggle to conquer nature, we are ever

more dependent on her. This illusory struggle against material nature can be

stopped at once by revival of our eternal Kåñëa consciousness.

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare is the transcendental process

for reviving this original, pure consciousness. By chanting this transcendental

vibration, we can cleanse away all misgivings within our hearts. The basic

principle of all such misgivings is the false consciousness that I am the lord of all

I survey.

Kåñëa consciousness is not an artificial imposition on the mind. This

consciousness is the original, natural energy of the living entity. When we hear

this transcendental vibration, this consciousness is revived. This simplest

method of meditation is recommended for this age. By practical experience

also, one can perceive that by chanting this mahä-mantra, or the Great

Chanting for Deliverance, one can at once feel a transcendental ecstasy coming

through from the spiritual stratum. In the material concept of life we are busy

in the matter of sense gratification, as if we were in the lower, animal stage. A

little elevated from this status of sense gratification, one is engaged in mental

speculation for the purpose of getting out of the material clutches. A little

elevated from this speculative status, when one is intelligent enough, one tries

to find out the supreme cause of all causes—within and without. And when one

is factually on the plane of spiritual understanding, surpassing the stages of

sense, mind, and intelligence, he is then on the transcendental plane. This

chanting of the Hare Kåñëa mantra is enacted from the spiritual platform, and

thus this sound vibration surpasses all lower strata of consciousness—namely

sensual, mental, and intellectual. There is no need, therefore, to understand the

language of the mantra, nor is there any need for mental speculation nor any

intellectual adjustment for chanting this mahä-mantra. It is automatic, from the

spiritual platform, and as such, anyone can take part in the chanting without

51

any previous qualification. In a more advanced stage, of course, one is not

expected to commit offenses on the grounds of spiritual understanding.

In the beginning, there may not be the presence of all transcendental ecstasies,

which are eight in number. These are: (1) being stopped as though dumb, (2)

perspiration, (3) standing up of hairs on the body, (4) dislocation of voice, (5)

trembling, (6) fading of the body, (7) crying in ecstasy, and (8) trance. But there

is no doubt that chanting for a while takes one immediately to the spiritual

platform, and one shows the first symptom of this in the urge to dance along

with the chanting of the mantra. We have seen this practically. Even a child can

take part in the chanting and dancing. Of course, for one who is too entangled

in material life, it takes a little more time to come to the standard point, but

even such a materially engrossed man is raised to the spiritual platform very

quickly. When the mantra is chanted by a pure devotee of the Lord in love, it

has the greatest efficacy on hearers, and as such this chanting should be heard

from the lips of a pure devotee of the Lord, so that immediate effects can be

achieved. As far as possible, chanting from the lips of nondevotees should be

avoided. Milk touched by the lips of a serpent has poisonous effects.

The word Harä is the form of addressing the energy of the Lord, and the words

Kåñëa and Räma are forms of addressing the Lord Himself. Both Kåñëa and

Räma mean “the supreme pleasure,” and Harä is the supreme pleasure energy

of the Lord, changed to Hare in the vocative. The supreme pleasure energy of

the Lord helps us to reach the Lord.

The material energy, called mäyä, is also one of the multienergies of the Lord.

And we, the living entities, are also the energy, marginal energy, of the Lord.

The living entities are described as superior to material energy. When the

superior energy is in contact with the inferior energy, an incompatible situation

arises; but when the superior marginal energy is in contact with the superior

energy, Harä, it is established in its happy, normal condition.

These three words, namely Hare, Kåñëa, and Räma, are the transcendental

seeds of the mahä-mantra. The chanting is a spiritual call for the Lord and His

energy to give protection to the conditioned soul. This chanting is exactly like

the genuine cry of a child for its mother’s presence. Mother Harä helps the

devotee achieve the Lord Father's grace, and the Lord reveals Himself to the

devotee who chants this mantra sincerely.

No other means of spiritual realization is as effective in this age of quarrel and

hypocrisy as the chanting of the mahä-mantra: Hare Kåñëa, Hare Kåñëa, Kåñëa

Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.

– The Science of Self-realization

52

Simply addressing the energy of the Supreme Lord as Hare and the Lord

Himself as Kåñëa very soon situates the Lord within the heart of the devotee.

By thus addressing Rädhä and Kåñëa, one directly engages in His Lordship’s

service. The essence of all revealed scriptures and all knowledge is present

when one addresses the Lord and His energy by the Hare Kåñëa mantra, for

this transcendental vibration can completely liberate a conditioned soul and

directly engage him in the service of the Lord. — CC Ädi 7.73p

[The mahä-mantra] is not a material sound like the sounds we hear on the

radio. It is a spiritual sound that comes from the spiritual world. Even in the

material world we can release a sound from one place, and it can be heard

thousands of miles away. A spiritual sound can be released from many trillions

of miles away, and it can be heard, provided that one has the machine to

capture it. That machine is bhagavata-premä. Those who have developed love

of Godhead can hear it. — Teachings of Lord Kapila, the Son of Devahüti

Since Kåñëa and His holy name are identical, the holy name is eternally pure

and beyond material contamination. It is the Supreme Personality of Godhead

as a transcendental vibration. The holy name is completely different from

material sound, as confirmed by Narottama däsa Öhäkura: golokera prema-

dhana, hari-näma-saìkértana. The transcendental vibration of hari-näma-

saìkértana is imported from the spiritual world. — CC Ädi 7.74p

Parékñit Mahäräja says, nivåtta-tarñaiù. Nivåtta means already finished,

completely finished. What is that finished? Tåñëa. Tåñëa means hankering. One

who has finished his material hankering, they can chant this transcendental

glorification of the Lord. Others cannot. Just like in our saìkértana movement,

you are taking so much ecstasy, pleasure. So others will say, “What these

people are doing? Crazy fellow, they’re trancing, dancing and beating some

drum”. They'll feel like that because their hankering for material enjoyment is

not finished. Therefore nivåtta.

Actually, this transcendental name of Kåñëa, or God, can be chanted in

liberated stage. Therefore we prescribe, while chanting, there are three stages.

The offensive stage, liberated stage, and actually on the platform of love of

Godhead stage. That is the perfectional stage by chanting. In the beginning we

chant in offensive stage—the ten kinds of offenses. But that does not mean that

53

we shall not chant. Even there are offenses, we shall go on chanting. That

chanting will help me to get out of all offenses. Of course, we must take care

that we may not commit offenses. Therefore this list of ten kinds of offenses are

given. We should try to avoid. And as soon as it is offenseless chanting, then it

is liberated stage. That is liberated stage. And after liberated stage, the chanting

will be so pleasing because that is on the transcendental platform that actual

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

the offensive stage, the chanting, and the liberated stage is chanting... But in the

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

with one tongue and what shall I hear with two ears? If millions of ears I had, if

millions of tongue I had, then I could chant and hear”. Because they are in

liberated stage.

But we should not be dejected for that purpose. We should continue with

perseverance. Utsähäd dhairyät. Utsähät means with enthusiasm, and dhairyät,

dhairyät means perseverance, patience. Utsähät. Niçcayät. Niçcayät means with

firm determination: “Yes, I have begun chanting. Maybe there are offenses, but

if I continue, Kåñëa will be pleased to place me on the transcendental platform

when I shall relish what is this chanting Hare Kåñëa”. Just like Viçvanätha

Cakravarté has given that the mango in the ripe stage and unripe stage. Unripe

stage, it is bitter, but the same mango, when it is fully ripe, it is sweet, the

sweetness. We shall have to wait for this stage, and we shall have to be careful

that we may not commit offenses. Then we, surely, we shall come. Just like a

diseased patient, if he follows the regulations given by the physician and takes

the medicine, then surely he’ll be cured.

Therefore Parékñit Mahäräja said that the chanting is for the persons who are

liberated. Nivåtta-tarñair upagéyamänät. Actually, chanting can be perfectly

done by persons who are already liberated. But those who are not liberated?

Then he says, bhavauñadhi. But it is the medicine of this material entanglement

for becoming liberated. That is also, it is also medicine. When we are liberated,

we'll chant and relish what is actually love of God…..Actually, chanting is

possible in the liberated stage. But even if we are not liberated stage, it will act

as medicine to bring us to the liberated platform.

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

It is not a permanent settlement that once we have got this human form of body

we cannot glide down. We can glide down. Bhagavad-gétä says: yaà yaà väpi

smaran loke tyajaty ante kalevaram [Bg. 8.6]. At the time of death the mental

position will give you another body of the same type as you are mentally

absorbed at that time. So therefore we have to prepare, we have to prepare

ourselves so that at the time of death we may... Ante näräyaëa-småtiù [ÇB 2.1.6].

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

54

is said in Bengali that bhajana kara sädhana kara matijanle haya.[?] What is

that? That whatever spiritual advancement you are doing, that's all right. The

test will be at the time of your death. Examination. That is the point of

examination. What is the mental state at that time. Difficult job.

Therefore we have to practice: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare

Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. In this way,

unconsciously or consciously, if we simply can remember Hare Kåñëa, then our

life is successful. This is a most scientific method. Simply if we can remember...

It doesn’t require how far we are educated, how far we are scholar, no. Ante

näräyaëa-småtiù.

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

55

A Mälä of Meditations from the Followers of

Çré Caitanya Mahäprabhu

Çréla Dhyänacandra Gosvämé describes the Hare Kåñëa mahä-mantra in his

Gaura-govindärcana-smaraëa-paddhati (132-136) in the following words,

drawing from the Sanat-kumära saàhitä:

asyaiva kṛṣṇa-candrasya mantrāḥ santi trayo 'malāḥ

siddhāḥ kṛṣṇasya sat-prema-bhakti-siddhi-karā matāḥ

tatrādau mantroddhāro yathā sanat-kumāra-saṃhitāyām--

hare-kṛṣṇau dvir āvṛttau kṛṣṇa tādṛk tathā hare

hare rāma tathā rāma tathā tādṛg ghare manuḥ

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare

There are three Kåñëa-mantras that are very pure and powerful; they are

famous for bestowing prema-bhakti on their chanters.

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

“The words “Hare Kåñëa” are repeated twice, and then “Kåñëa” and “Hare”

are both separately twice repeated. In the same way, “Hare Räma”, “Räma”

and “Hare” are twice repeated.”

The mantra is thus: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare

Räma Hare Räma Räma Räma Hare Hare.

asya dhyānaṃ yathā tatraiva—

dhyāyed vṛndāvane ramie gopa-gobhir alaṅkṛte

kadamba-pādapa-cchāye yamunā-jala-śītale

rādhayā sahitaṃ kṛṣṇaṃ vaṃśī-vādana-tat-param

tribhaṅga-lalitaṃ devaṃ bhaktānugraha-kārakam

viśeṣato daśārṇo 'yaṃ japa-mātreṇa siddhi-daḥ

pañcāṅgāny asya mantrasya vijñeyāni manīṣibhiḥ

The meditation which accompanies this mahä-mantra is also found in the Sanat-

kumära saàhitä: Çré Kåñëa is sporting in the cooling waters of the Yamunä, or

in the shade of a kadamba tree in the beautiful Våndävana forest. He is

ornamented (surrounded) by the cows and gopas, and is accompanied by Çré

Rädhä. He is very skillful at playing the flute as He stands in a charming

tribhaìga pose, bestowing mercy and kindness upon the bhaktas.

56

Çréla Gopäla-guru Gosvämé, drawing from the Brahmäëòa Puräëa (and adding

the second stanza), has presented the following meaning for the mahä-mantra:

vijïäpya bhagavat-tattvaà cid-ghanänanda-vigraham

haraty avidyäà tat käryam ato harir iti småtaù

harati çré-kåñëa-manaù kåñëähläda-svarüpiëé

ato harety anenaiva çré-rädhä parikértitä

änandaika-sukha-svämé çyämaù kamala-locanaù

gokulänandano nanda-nandanaù kåñëa éryate

vaidagdhé sära-sarvasvaà mürti-lélädhidaivatam

rädhikäà ramya-nityaà räma ity abhidhéyate

The Lord is known as “Hari” because He takes away the ignorance of His

devotees by revealing to them the actual nature of the Supreme Lord and His

personal spiritual form.

Because She steals Kåñëa’s mind, because She is the incarnation of Kåñëa’s joy,

Rädhä is also known by the name “Harä”.

The dark, lotus-eyed Lord, the only master of the highest joy, who brings

pleasure to Gokula, the son of Nanda, is known as “Kåñëa”.

Kåñëa is also known as “Räma” because the joys of conjugal life are the essence

of His being, because He is the titulary Deity of loving sports incarnate, and

because He brings pleasure to Çrémati Rädhäräné.”

Çréla Rüpa Gosvämé praises the Hare Kåñëa mahä-mantra in his Laghu-

bhägavatämåta (1.4):

çré-caitanya- mukhodgérëä hare kåñëeti- varëakäù

majjayanto jagat premëi vijayantäà tad-ähvayäù

The syllables “Hare Kåñëa” and so forth emanated from the mouth of Çré

Caitanya, drowning the universe in prema. Let these names be glorified!

He longs to again attain the darçana of Çré Caitanya’s calling out the Holy

Names, as presented in Stavamälä, Prathama Caitanyäñöakam (5):

hare kåñëety uccaiù sphurita-rasano näma-gaëanä-

kåta-granthi-çreëé-subhaga-kaöi-sütrojjvala-karaù

viçäläkño dérghärgala-yugala-kheläïcita-bhujaù

sa caitanyaù kià me punar api dåçor yäsyati padam

When will Çré Caitanya Mahäprabhu - whose tongue is always dancing by

loudly calling out “Hare Kåñëa!”; who counts the names which He is calling out

on the splendorous strip of cloth from around His waist which has been tied

57

with knots for chanting; whose eyes are so large that they seem to reach His

ears; and whose arms extend down to His knees - again become visible to me?

Here the word “uccaiù”, “loudly”, is used for Mahäprabhu’s chanting of Hare

Kåñëa. Çréla Baladeva Vidyäbhüñaëa confirms in his Stavamälä-vibhüñaëa-

bhäñya that this indeed refers to the thirty-two syllable mahä-mantra:

hare kåñëeti mantra-pratéka-grahaëaà

ñoòaça-nämätmanä dvätriàçad-akñareëa

mantreëoccair-uccäritena sphurita

kåta-nåtyä rasanä jihvä yasya saù

The Hare Kåñëa mantra was resounding in His mouth. The mantra consisting of

sixteen names and thirty-two syllables was uttered and dancing on His tongue.

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

nijatve gauòéyän jagati parigåhya prabhur-imän

hare kåñëety evaà gaëana-vidhinä kértayata bhoù

iti präyäà çikñäà caraëa-madhupebhyaù paridiçan

çacé-sünuù kià me nayana-saraëéà yäsyati padaà

When will that son of Mother Çacé – who, taking the residents of Bengal as His

own, inspired them to chant Hare Kåñëa a prescribed number of times daily and

who like a father gave them many cherished instructions – again become visible

to me?

This verse uses the word “kirtayata” to describe Mahäprabhu’s chanting, adding

that this chanting is “gaëana-vidhinä”, “counted as prescribed”.

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

viñaëëa cittän kali-päpa bhétän

saàvékñya gauro hari-näma mantraà

svayaà dadau bhakta-janän samädiçet

kuruñva saìkértana-nåtya vädyän

Seeing the people of the world afraid of the sins of the age of Kali and dejected

at heart, Çré Caitanya Mahäprabhu personally gave them the harinäma mantra

and also ordered them to do loud saìkértana of this mahä-mantra while dancing

and playing musical instruments.

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

hare kåñëa kåñëeti kåñëeti mukhyän mahäçcarya-nämävalé-siddha-manträn

kåpä-mürti-caitanyadevopagotän kadäbhyasya våndävane syäà krtärthaù

58

Çré Caitanya Deva, the very form of mercy, sung the perfected mantra, “Hare

Kåñëa, Kåñëa” and so forth. When will He give His favor to me, causing me to

attain Çré Våndävana?

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

badhnan prema-bhara-prakampita-karo granthén kaöé-dorakaiù

saìkhyätuà nija-loka-maìgala-hare-kåñëeti nämnäà japan

asru-snata-mukhah svam eva hi jagannatham didrikshur gata-

yatair gaura-tanur vilocana-mudam tanvan harih patu vah

Engaged in japa of Hare Kåñëa and so forth, His own Holy Names which bring

auspiciousness to the world, His hand trembling with love as He touches the

knotted string about His waist to count the number of names, His face bathed

in tears as He comes and goes, eager to see His own form of Lord Jagannätha,

and bringing great delight to the eyes of all – may the golden form of Lord Hari

protect you all.

Çréla Kavi-karëapüra describes the shaving-ceremony of Çré Caitanya in his

Caitanya-carita-mahäkävya (11.54):

tataḥ śrī-gaurāṅgaḥ samavadad atīva pramudito

hare kṛṣṇetyuccair vada muhur iti śrīmaya-tanuḥ

tato ’sau tat procya prativalita-romaïca-lalito

rudaàs tat-tat-karmärabhata bahu-duùkhair vidalitaù

When Çré Gauräìga accepted sannyäsa, the barber took the blade in his hand

but was not able to shave any of the Lord’s curly locks out of grief. Resplendent

Çré Gauräìga told him in great joy to repeatedly chant Hare Kåñëa out loud.

Then the barber loudly chanted the same and, looking beautiful with goose

bumps all over his body, began his job of shaving while he wept in great

lamentation.

Çréla Våndävana däsa Öhäkura describes the Lord’s instructions to Tapana

Miçra in the Caitanya-bhägavata (1.14.143-147) as follows:

sädhya-sädhana-tattva ye kichu sakala

hari-näma-saìkértane milibe sakala

harer näma harer näma harer nämaiva kevalam

kalau nästy eva nästy eva nästy eva gatir anyathä

hare kåñëa hare kåñëa kåñëa kåñëa hare hare

hare räma hare räma räma räma hare hare

ei çloka näma bali’ laya mahä-mantra

çola-näma batriça-akñara ei tantra

sädhite sädhite yabe premäìkura habe

sädhya-sädhana-tattva jänibä se tabe

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Everything is accomplished by hari-näma-saìkértana, including the goal of life

(sädhya) and the means for its attainment (sädhana). In this age of Kali, the

only means for deliverance is the chanting of the names of Hari. There is no

other way, there is no other way, there is no other way. “Hare Kåñëa Hare

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

Hare.” This verse of names is called the mahä-mantra. It contains sixteen

names of the Lord, consisting of thirty-two syllables. Chanting this mantra again

and again will awaken the sprout of prema within the heart, and thus the goal of

life and the means for its attainment is understood.

The following famous instructions of Çré Caitanya are related in the Caitanya-

bhägavata (2.23.75-78):

äpane sabäre prabhu kare upadeçe

“kåñëa-näma mahä-mantra çunaha hariñe

`hare kåñëa hare kåñëa kåñëa kåñëa hare hare

hare räma hare räma räma räma hare hare'”

prabhu bale,—“kahiläìa ei mahä-mantra

ihä japa' giyä sabe kariyä nirbandha

ihä haite sarva-siddhi haibe sabära

sarva-kñaëa bala' ithe vidhi nähi ära

The Lord ordered everyone in great joy: “Listen to the kåñëa-näma mahä-

mantra: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare

Räma Räma Räma Hare Hare.” The Lord said: “I have spoken the mahä-

mantra. Perform japa of this mantra a prescribed number of times. All

perfection will be attained through this. Chant this mantra every moment –

there is no other rule.”

60

Meditations from the Eternal Essence of

Çästra

In the Rādhā-hṛdya-Khaṇḍa of the Brahmāṇḍa Purāṇa, Romaharṣana Suta

prays to Śrī Vedavyāsa as follows:

yat tvayā kirtitam nātha hari-nāmeti sanjitam

mantram brahmāpadam siddhi karam

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

transcendence, the cause of all perfection!

In reply, Śrī Vedavyāsa gives the following instruction:

grhanād yasya mantrasya dehi brahmāmayo bhavet

sadhyah pūtah surāpo ‘pi sarvāsiddhi-yuto bhavet

tad-aham te bhidhāsyāmi mahābhāgavato hamsi


hare rāma hare rāma rāma rāma hare hare

iti ṣoḍasakam nāmnām tri-kāla kalmaṣāpaham

nātah parataropāyah sarva vedeṣu vidhyate

The embodied soul who accepts this mantra will become filled with

transcendence, and by accepting it, even a drunkard will attain all perfection. I

will recite this mantra to you, for you are a swan-like mahäbhägavata. “Hare

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

Räma Hare Hare”. These sixteen names can destroy the sins of the three

worlds, and nothing higher than them is to be found in all the Vedas.

Agni Puräëa states:


raöanti halaya väpi te kåtärtha na saàçayaù

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare: Whoever chants this mantra,

even neglectfully, will attain the supreme goal of life. Of this there is no doubt.

Padma Puräëa states:

dvä-trià-çad akñaraà mantraà näma çoda-ñakänvitam

prajapan vaiñëavo nityaà rädhä-kåñëa-sthalaà labhet

Any vaiñëava who chants the mantra consisting of thirty-two syllables and

sixteen names will attain the abode of Rädhä and Kåñëa.

61

The following statement on the congregational chanting of the harinäma mahä-

mantra is also found in the Padma Puräëa:

harer näma mahä-mantrair naçyet päpa-piçäcakam

harer agre-svarair uccair nrtyaàs tan-näma-kån naraù

punäti bhuvanaà vipra gaìgädi-salilaà yathä

hareù pradakñiëaà kurvann uccais tannäma kån naraù

karatälädi-sandhänaà susvaraà kala-çabditam

Harinäma mahä-mantra can destroy the witches of sin. O brähmaëa, one who

loudly chants the holy name while dancing in front of Lord Hari purifies the

universe just as the water of sacred rivers like the Gaìgä. Those who

circumambulate Lord Hari and loudly perform näma-saìkértana of the sixteen-

word mahä-mantra with sweet voices and while clapping the hands, also purify

the entire world.

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



iti ñoòaçakaà nämnäà kali-kalmaña-näçanam

nätaù parataropäyaù sarva-vedeñu dåçyate

“The sixteen names of the Hare Kåñëa mahä-mantra – Hare Kåñëa Hare Kåñëa

Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare –

destroys the iniquities of the Kali age. This is the ultimate conclusion of all the

Vedas.”

The context of the above quote is important: This Upaniñadic text is a dialogue

between Brahma, the first created being, and Närada, his disciple, who asks him

about the most effective means to attain liberation in the current age. Brahma

answers with the above verse. And in a prior verse he informs Närada that the

mahä-mantra is “the real secret of the Vedic literature”, thus underlining the

mantra’s confidential nature and its importance for the Vaiñëava tradition.

The Räma-täpané Upaniñad (1.6) explains each of the names of the mahä-

mantra in the following way:

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

The Lord is known as Hari because for those who remember Him he takes

away the sins accumulated over millions of births as well as the three types of

suffering that result from those sins.

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

kåñir bhü-väcakaù çabdo ëaç ca nirvåti-väcakaù

tayor aikyaà paraà brahma kåñëa ity abhidhéyate

The root kåñ indicates the Lord's attractive existence, and the suffix ëa denotes

ultimate joy. Thus, joined together, they are the name for the Supreme

Absolute Truth, Kåñëa.

In the Padma Puräëa, the Satanäma stotra (8) of Lord Rämacandra defines

“Räma” in this way:

ramante yogino ‘nante satyänanda-cid-ätmani

iti räma-padenäsau paraà brahmäbhidhéyate

Yogés, or those desiring to link with God, take pleasure in the Supreme Self

who manifests as an absolute form of eternity, knowledge, and bliss. That same

truth, known as the Parabrahman, is also called “Räma”.

The Caitanya-upaniñad (verses 11·12), part of the Atharva Veda, tells us that the

Hare Kåñëa mahä-mantra is made up entirely of Kåñëa’s names:

svanäma-müla-mantreëa sarvaà hlädayati vibhuù

sa eve mülam-mantraà japati haririti kåñëa iti räma iti

The name of God is the root of all mantras, a splendid thing that brings joy to

all. This root mantra is chanted with the words “Hari”, “Kåñëa”, and “Räma”.

“harati hådaya-granthià väsanä-rüpam iti hariù. kåñiù smaraëe tac ca ëas

tad-ubhaya-melanam iti kåñëaù. ramayati sarvam iti räma änanda-rüpaù

atra çloko bhavati”

“Hari” is He who removes the knot in the heart in the form of material desire.

One can unite with the Lord by remembering the root kåñ and the suffix ëa,

which gives us the ultimate hymn of praise: “Kåñëa”. “Räma” is He who gives

pleasure to everything and is the form of bliss.”

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



ñoòaçaitäni nämäni dvätriàçad varëakäni hi

kalau yuge mahä-mantraù sammato jéva-täraëe

63

varjayitvä tu nämaitad durjanaiù parikalpitam

chando-baddhaà susiddhänta-viruddhaà näbhyaset padam

tärakaà brahma-nämaitad brahmaëä guruëädinä

kali-santaraëädyäsu çruti-svadhigataà hareù

präptaà çré-brahma-çiñyeëa çré-näradena dhématä

nämaitad uttamaà çrauta-päramparyeëa brahmaëaù

utsåjyaitan-mahä-mantraà ye tvanyat kaepitaà padam

mahä-nämeti gäyanti te çästra-guru-laìghanaù

tattva-virodha-sanpåktaà tädåçaà daurjanaà matam

sravathä parihäryaà syäd ätmä-hitärthinä sadä



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

Räma Räma Hare Hare”. This sixteen-name, thirty-two syllable mantra is the

mahä-mantra in the age of Kali, and it is by this mantra that all living beings can

be delivered. One should never forsake this and adopt other so called religious

processes practiced by less qualified souls. Nor should one chant concocted

combinations of Kåñëa’s names that contradict the pure conclusions of the

scriptures or are filled with incongruent emotions. Regarding this divinely

spiritual mahä-mantra, which frees one from material existence, the original

guru, Lord Brahma, has said, “The Kali-santaraëa Upaniñad has declared this

mantra to be the best means of deliverance in the age of Kali”. Having heard all

this from Brahma, his sons and disciples, beginning with Närada, all accepted

the Hare Kåñëa mahä-mantra and, having meditated on it, attained perfection.

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

finds the following:

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

sarvatra mucyate loko mahä-päpät kalau yuge

hare-kåñëa-pada-dvandvaà kåñëeti ca pada-dvayam

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

hare hare tato brüyäd dhari-näma samuddharet

mahä-mantraà ca kåñëasya sarva-päpapraëäçakam

64

Without Hari, there is no other means to eradicate the sins of the age of Kali,

and therefore it is essential to reveal the name of Hari (harinäma) in order to

deliver the world. By this chanting, people all over the world can be released

from the worst sins of the age of Kali. First one should twice chant “Hare

Kåñëa”, then twice “Kåñëa”, then twice “Hare”, then twice “Hare Räma” and

in the end, O Mahädevé, one should chant “Räma” twice, and then “Hare

Hare”. In this way one should pronounce Lord Kåñëa's mahä-mantra, which

destroys all sins.

From the Rädhä Tantra:

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

“Hear me, O mother Mahämäyä, the seed of the universe, mistress of the Gods!

I ask you to please explain the sequence of harinäma”.

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

dvä-triàçad akñaräëy eva kalau nämäni sarvadam

etaà mantraà suta-çreñöha prathamaà çåëuyän naraù

“Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma

Räma Räma Hare Hare”. O best of sons, this is how you should chant these

thirty-two syllables and sixteen names in the age of Kali. Every human being

should hear this mantra, which bestows all boons.

65

A Traditional Prayer for Approaching

the Holy Name

OH NÄMA, YOU ARE EVERYTHING!

na näma-sadåçaà jïänaà na näma-sadåçam vratam

na näma sadåçaà dhyänaà na näma sadåçaà phalam

na näma sadåças tyago na näma sadåçaù çamaù

na näma sadåçaà punyaà na näma sadåñé gatiù

nämaiva paramä muktir nämaiva paramä gatiù

nämaiva paramä çäntir nämaiva paramä sthitiù

nämaiva paramä bhaktir nämaiva paramä matiù

nämaiva paramä prétir nämaiva paramä småtiù

nämaiva käraëaà jantor nämaiva prabhur eva ca

nämaiva paramärädhyaà nämaiva paramo guru

There is no knowledge, vrata, meditation, fruit, renunciation, sense

control, pious act, or goal as great as that of Näma. Näma is the

supreme liberation. Näma alone is the supreme destination. Näma is

the supreme peace. Näma is the supreme auspicious situation. Näma

is supreme devotion. Näma is supreme intelligence. Näma is supreme

love and Näma is the supreme remembrance. Näma is the soul’s

reason for existence. Näma is the Lord of the soul. Näma is the most

worshipable object. Näma is the supreme guru.

— Agni Puräëa, quoted in BVT’s Çré Caitanya-çikñämåta,

Sixth Rainfall, Third Shower.

66

More Traditional Prayers for Approaching

the Holy Name

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

tribhaìga-bhaìgima-rüpam veëu-randhra-karäïcitam

gopi-maëòala-madhya-sthaà çobhitam nanda-nandanam

“His form bent in three places, His hands bent over the holes of His flute, the

son of Nanda Mahäräja stands resplendent amidst a circle of gopés.”

avighnaà kuru mäle tvaà harinäma-japeñu ca

çré-rädhä-kåñëayor däsyaà dehi mäle tu prärthaye

“O Mälä, please destroy the obstacles in my chanting of the holy name of Lord

Hari and grant me the position of service to Rädhä-Kåñëa. This is all I pray, O

Mälä.”

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

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

“The Holy Name is a beautiful transcendental touchstone – He alone is the

supreme goal. There is nothing higher than the Holy Name. I therefore worship

the Holy Name.”

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

näma-yajïo mahä-yajïaù kalau kälmaña-näçanam

kåñëa-caitanya-préty-arthe näma-yajïa-samarpaëam

“The sacrifice of the name is the highest yajïa, which destroys the

contamination of Kali-yuga. In order to please Lord Çré Kåñëa Caitanya

Mahäprabhu, I offer this sacrifice of the holy name.”

67

patita-pävana näma nistäräya narädhamam

rädhä-kåñëa-svarüpaya caitanyäya namo namaù

“The holy name is the saviour of the fallen. Oh, please deliver this lowest of

men. Obeisances again and again unto Çré Caitanya Mahäprabhu who is Çré Çré

Rädhä-Kåñëa.”

tvaà mäle sarva-devänäà sarva-siddhi-prada mate

tena satyena me siddhià dehi mätar namo’ stu te

“O Mälä, among all of the gods, you are considered the bestower of all

perfection. By dint of this fact, O Mother, please grant me perfection.

Obeisances unto you!”

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

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

– The Editor

68

The Ultimate Manaù-Çikñä

Oh my dear mind, please remember the Holy Name.

If I don’t chant the Holy Name, my life will pass uselessly.

Oh my dear mind:

Like a bird without wings,

Like an elephant without teeth,

Like a wife without a husband,

Like a son without a father

* Such is a human being without Harinäma!

Oh my dear mind:

Like a well without water,

Like a cow without milk,

Like the earth without clouds,

Like a tree without fruits


Oh my dear mind:

Like the night without a moon,

Like püjä without mantras,

Like a temple without light,

Like a paëòita without Veda,


Oh my dear mind. Oh my dear saintly one! Please give up lust, anger, illusion

and greed. Chant the holy name and hear about Rädhä Çyäma.

Nothing else in this world is yours.

—Vrajaväsé bhajan

69

Three Entrance Keys into the World of Näma

caitanyera däsa muïi, caitanyera däsa

caitanyera däsa muïi, täìra däsera däsa

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

Lord Caitanya, and a servant of His servants. – CC Ädi 6.86

prema-dhana vinä vyartha daridra jévana

‘däsa’ kari’ vetana more deha prema-dhana

Without love of Godhead, My life is useless. Therefore I pray that You accept

Me as Your servant and give Me the salary of ecstatic love of God.

– CC Antya 20.37

daça aparädha yena hådaye nä paçe

kåpa kara mahäprabhu maji näma rase

O Mahäprabhu, please be merciful to me so that the 10 offenses never touch

my heart, and I can always remain absorbed in the rasa of the Holy Name.

—Harinäma Cintämaëi 13.59

Bhaktivinoda

Öhäkura

70

Connecting My Heart with Näma

Oh my dear mind!

Intensely pray to always remember that Näma is sac-cid-änanda vigraha and

so am I. And our eternal relationship is free from the frustration and pain

born of ignorance – it is full of the änanda of rasa.

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

cherish.

Become a personalist: Näma is a person. A very potent, merciful, and loving

person. He is Vrajendra Nandana together with all His potencies headed by

Çrématé Rädhikä and the sacred Dhäma of Vraja. Always deal with Him with

a sensitivity born of this understanding.

Beg shelter from those who are near and very dear to Näma – Nityänanda

Räma, Haridäsa Öhäkura, Svarüpa Dämodara Gosvämé, Çréla Rüpa and

Sanätana Gosvämés, Raghunätha Däsa Gosvämé, Çréla Bhaktivinoda

Öhäkura, Çréla Prabhupäda, Gurudeva and all dedicated Gauòéya Vaiñëavas.

Never forget that a drop of their mercy is worth an ocean of our endeavor.

Attain and maintain focus by regularly hearing, chanting and remembering

the transcendental advice of our great Näma acaryas.(1)

Throw out all temporary trash! Oh my dear mind, you are expert in using

your prowess in thinking, feeling and willing to divert me from absorption at

the lotus feet of Näma. Throw out all the trash! Kick it all out! Become

absorbed in the Reality, not the shadow! This is my repeated, humble

request!

Live Gaura’s Çikñäñöaka 3 as our Bhaktivinoda Öhäkura advises us (2), and

last, but certainly not least, just:

Chant, chant, chant! – Chant with an absorption and relish born of pure

attraction and attachment – for this is both our sädhana and our sädhya.

71

1. E.g Çré Caitanya Mahäprabhu’s Çikñäñöaka, Çréla Rüpa Gosvämé’s “Çré Upadeçämåta”,

Raghunätha Däsa Gosvämé’s “Çré Manaù-çikñä”, Bhaktivinoda Öhäkura’s “Sva-niyama-

dvädaçakam”.

2. “My austere vow is constant devotion to the lotus feet of Çré Hari. In order to execute

that vow, I have accepted the following qualities by my own endeavor.

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

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

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

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

I feel genuine compassion for all living beings and act accordingly.

– Sva-niyama-dvädaçakam 6.

– Completed on Çré Nityänanda Räma’s

Appearance Day, 23rd

February 2013,

in Çré Våndävana Dhäma.



The bird of the mind flies on two wings – the past and the future. Oh

mind, cut those wings! Be here now! Just hear, chant and remember, and

let me learn to love, serve and surrender!

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Meditations on the Holy Name

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