Chapter 18 – Näma-tattva

Çré Harinäma is food for the soul and the foundation of sädhana-bhajana

1. The Glories of the Holy Name 576

2. Çré Çikñäñöaka 587
3. The Hare Kåñëa Mahä-Mantra in Çästra 594
4. The Method of Chanting the Holy Näme 598
5. Primary and Secondary Names of Kåñëa 602
6. The Holy Name Should Always be Chanted 605
7. Çuddha-Näma Appears by Sädhu-saìga 607
8. Nämäbhäsa - A Shadow of Pure Näma 609
9. The Ten Offences to the Holy Name 613
10. Çlokas Pertaining to Nämäparädha 615
13. Further Glorification of Çré Näma 622

The holy name is the only way for the deliverance of souls in the age of Kali
harer näma harer näma harer nämaiva kevalam
kalau nästy eva nästy eva nästy eva gatir anyathä
Båhan-Näradéya-Puräëa 38.126/JD ch. 23/BRSB p. 106/BPKG pp. 199,217/CC Ädi 17.21
hareù näma—the holy name of the Lord; hareù näma—the holy name of the Lord;
hareù näma—the holy name of the Lord; eva—certainly; kevalam—only; kalau—in
the Age of Kali; na asti—there is not; eva—certainly; na asti—there is not; eva—cer-
tainly; na asti—there is not; eva—certainly; gatiù—destination; anyathä—other way.
In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy
name of the Lord. There is no other way. There is no other way. There is no other way.

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~ 1) The Glories of the Holy Name ~

O Bhagavän, Your names bestow all auspiciousness upon the jévas
nämnäm akäri bahudhä nija-sarva-çaktis
taträrpitä niyamitaù smaraëe na kälaù
etädåçé tava kåpä bhagavan mamäpi
durdaivam édåçam ihäjani nänurägaù
Çikñäñöaka 2/ CC Antya 20.16/BR 2.1/JD ch. 24
nämnäm—of the holy names of the Lord; akäri—You manifested; bahudhä—vari-
ous kinds; nija-sarva-çaktiù—all kinds of personal potencies; tatra—in that;
arpitä—bestowed; niyamitaù—restricted; smaraëe—in remembering; na—not;
kälaù—consideration of time; etädåçé—so much; tava—Your; kåpä—mercy; bhaga-
van—O Lord; mama—My; api—although; durdaivam—misfortune; édåçam—such;
iha—in this (the holy name); ajani—it was born; na—not; anurägaù—attachment.
O Bhagavän, Your names bestow all auspiciousness upon the jévas. Therefore,
for their benefit, You are eternally manifest as Your innumerable names, such as
Räma, Näräyaëa, Kåñëa, Mukunda, Mädhava, Govinda and Dämodara. You have
invested those names with all the potencies of Their respective forms. Out of Your
causeless mercy, You have not even imposed any restrictions on the remembrance
of Your names, as is the case with gäyätryé-mantras that must be chanted at spe-
cific times (sandhyä-vandana). In other words, the holy name of Bhagavän can be
chanted and remembered at any time of the day or night. This is the arrangement
You have made. O Prabhu, You have such causeless mercy upon the jévas; never-
theless, due to my näma-aparädha, I am so unfortunate that no attachment for
Your holy name, which is so easily accessible and which bestows all good fortune,
has awakened within me.

Kåñëa (nämé) and His name (näma) are non-different

näma cintämaëiù kåñëaç
caitanya-rasa-vigrahaù
pürëaù çuddho nitya-mukto
’bhinnatvän näma-näminoù
Padma Puräëa/BRS 1.2.233/CC Mad 17.133/BRSB p.102/JD ch. 23/BR 2.31/BPKG pp.
48,242
nämaù—the holy name; cintä-maëiù—wish-fulfilling gem; kåñëaù—Çré Kåñëa

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(Himself); caitanya-rasa-vigrahaù—the form of all transcendental mellows;

pürëaù—complete; çuddhaù—pure, without material contamination; nitya—eter-
nally; muktaù—liberated; abhinna-tvät—due to non-difference; näma—of the
holy name; näminoù—and of the person who has the name.
The holy name is a transcendental wish-fulfilling gem (cintämaëi), for there is no dif-
ference between Kåñëa’s name (näma) and Kåñëa Himself (nämé). The name of paramä-
nanda-svarüpa Çré Kåñëa is the bestower of the supreme goal (parama-puruñärtha). This
name is the very form of transcendental mellows (caitanya-rasa-svarüpa). It is complete-
ly pure, eternally liberated and beyond any connection with mäyä.
Çréla Bhaktivinoda Öhäkura: Kåñëa’s sublime form is as identical to Him as His holy
name. Remembering and chanting Kåñëa’s name immediately invokes His beautiful
form in the mind, and both dance there harmoniously as inseparable partners.
(Harinäma-cintämaëi, ch. 2)

ekam eva sac-cid-änanda-rasädi-rüpaà tattvaà dvidhä ävirbhütam

Jéva Gosvämé's Durgama-saìgamané öékä (BRS) on the above çloka
The Supreme Absolute Truth is one reality whose form is eternal, fully cog-
nizant, and ecstatic. That Absolute reality who is the origin of all rasa appears in
two forms, as Kåñëa Himself and as the holy name of Kåñëa. These two forms are
nondifferent manifestations of the same eternal reality - Çré Kåñëa.

Kåñëa has descended as the incarnation of His holy names

kali-käle näma-rüpe kåñëa-avatära
näma haite haya sarva-jagat-nistära
näma vinu kali-käle nähi ära dharma
sarva-mantra-sära näma, ei çästra-marma
CC Ädi 17.22 and 7.74
kali-käle—in this Age of Kali; näma-rüpe—in the form of the holy name; kåñëa—Lord
Kåñëa’s; avatära—incarnation; näma—holy name; haite—from; haya—becomes;
sarva—all; jagat—of the world; nistära—deliverance; näma—the holy name; vinu—
without; kali-käle—in this Age of Kali; nähi—there is none; ära—or any alternative;
dharma—religious principle; sarva—all; mantra—mantras and hymns; sära—essence;
näma—the holy name; ei—this is; çästra—revealed scriptures; marma—purport.
In this Age of Kali, Lord Kåñëa has descended as the incarnation of His holy
names. Through Çré Näma the entire world can be delivered from material bondage.
In this Age of Kali there is no religious principle other than the chanting of the holy
name, which is the essence of all mantras and the purport of all scriptures.

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The human material senses cannot perceive Çré Harinäma because it is

transcendental
ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
Padma-Puräëa/BRS 1.2.234/CC Mad 17.136/BR 2.32/BPKG pp. 242, 330
ataù—therefore; çré-kåñëa-näma-ädi—Lord Kåñëa’s name, form, qualities, pastimes
and so on; na—not; bhavet—can be; grähyam—perceived; indriyaiù—by the blunt
material senses; sevä-unmukhe—to one favourably engaged in His service; hi—cer-
tainly; jihvä-ädau—beginning with the tongue; svayam—personally; eva—certainly;
sphurati—become manifest; adaù—those (Kåñëa’s name, form, qualities and so on).
The human material senses cannot perceive çré harinäma because it is a transcen-
dental sound, but it will appear by itself to the purified senses headed by the tongue
of the sevonmukha-sädhaka, in whose heart the desire to serve Kåñëa has arisen.

Devotion is the only way and is performed through näma-saìkértana

etävän eva loke ’smin puàsäà dharmaù paraù småtaù
bhakti-yogo bhagavati tan-näma-grahaëädibhiù
SB 6.3.22/BR 1.37/GKH (P)
etävän—this much; eva—indeed; loke asmin—in this material world; puàsäm—
of human beings; dharmaù—the essence of one’s spiritual nature and function;
paraù—transcendental; småtaù—recognized; bhakti-yogaù—bhakti-yoga, or devo-
tional service; bhagavati—to Çré Kåñëa; tat—His; näma—of the holy name; gra-
haëa-ädibhiù—beginning with chanting.
Only loving devotional service to Bhagavän Çré Kåñëa, performed through näma-
saìkértana, is called bhakti-yoga. This alone is the supreme dharma for all human beings.

The holy name is the essence of the Vedas

nikhila-çruti-mauli-rama-mälä-dyuti-néräjita-päda-paìkajänta
ayi mukta-kulair upäsyamänaà paritas tväà harinäma saàçrayämi
Kåñëa-nämäñöakam 1, Çréla Rüpa Gosvämé
O holy name, the tips of the toes of your lotus feet are eternally worshiped by the
glowing effulgence of the Upaniñads, the crest jewels of the Vedas. You are eternal-

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ly adored and chanted by great liberated souls like Närada and Çukadeva Gosvämé.
O harinäma, I take complete shelter of You.

The glories of the Holy Name in the Småti-çästras

vede rämäyaëe caiva puräëe bhärate tathä
ädäv ante ca madhye ca hariù sarvatraù géyate
Hari-vaàça
Throughout the Vedas, the Rämäyaëa, the Puräëas, and the Mahäbhärata,
from beginning to end, only the glories of (the holy name of) Çré Hari are sung.

Kåñëa-kértana is the best limb of bhakti

kåte yad dhyäyato viñëuà tretäyäà yajato makhaiù
dväpare paricaryäyäà kalau tad dhari-kértanät
SB 12.3.52/BRSB p. 104/JD ch. 23
kåte—in the Satya-yuga; yat—which; dhyäyataù—from meditation; viñëum—on
Lord Viñëu; tretäyäm—in the Tretä-yuga; yajataù—from worshiping; makhaiù—by
performing sacrifices; dväpare—in the age of Dväpara; paricaryäyäm—by worship-
ing the lotus feet of Kåñëa; kalau—in the age of Kali; tat—that same result (can be
achieved); hari-kértanät—simply by chanting the Hare Kåñëa mahä-mantra.
Whatever result was obtained in Satya-yuga by meditating on Viñëu, in Tretä-yuga
by performing sacrifices, and in Dväpara-yuga by serving the Lord’s lotus feet can
be obtained in Kali-yuga simply by chanting the Hare Kåñëa mahä-mantra.

dhyäyan kåte yajan yajïais tretäyäà dväpare 'rcayan

yad äpnoti tad äpnoti kalau saìkértya keçavam
Viñëu-Puräëa/HBV 11.456/JD ch. 19
dhyäyan—meditating; kåte—in the Satya-yuga; yajan—worshiping; yajïaiù—with
the performance of great sacrifices; tretäyäm—in the Treta-yuga; dväpare—in the
Dvapara-yuga; arcayan—worshiping the lotus feet; yat—whatever; äpnoti—is
achieved; tat—that; äpnoti—is achieved; kalau—in the age of Kali; saìkértya—
simply by saìkértana; keçavam—the pastimes and qualities of Lord Keçava.
Whatever is achieved by meditation in Satya-yuga, by the performance of yajïa
in Tretä-yuga, or by the worship of Kåñëa's lotus feet in Dväpara-yuga, is easily
obtained in the age of Kali simply by chanting and glorifying Lord Keçava.

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yad abhyarcya harià bhaktyä kåte kratu-çatair api

phalaà präpnoty avikalaà kalau govinda-kértanät
Viñëu-rahasya/HBV 11.455/BR 1.3
yat—what; abhyarcya—worshiping; harim—Lord Kåñëa; bhaktyä—with devo-
tion; kåte—in Satya-yuga; kratu-çataiù—with a hundred yajïas; api—even; pha-
lam—the result; präpnoti—attains; avikalam—complete; kalau—in kali-yuga;
govinda-kértanät—by chanting the holy names of Lord Govinda.
Whatever fruit can be obtained in Satya-yuga by devoutly performing austeri-
ties and so on for hundreds of years, can be obtained in the age of Kali simply by
chanting the names of Çré Govinda.

The respective benefits of kåñëa-mantra and kåñëa-näma

kåñëa-mantra haite habe saàsära-mocana
kåñëa-näma haite päbe kåñëera caraëa
CC Ädi 7.73
kåñëa-mantra—(the chanting of the) gopäla-mantra (klià kåñëaya etc.); haite—
from; habe—it will be; saàsära—material existence; mocana—deliverance;
kåñëa-näma—(the chanting of the) Hare Kåñëa mahä-mantra; haite—from;
päbe—one will get; kåñëera—of Lord Kåñëa; caraëa—lotus feet.
Simply by chanting the kåñëa-mantra (gopäla-mantra), one can obtain freedom
from material existence. Thereafter, simply by chanting kåñëa-näma (the Hare
Kåñëa mahä-mantra), one will get the lotus feet of Çré Kåñëa and attain kåñëa-prema.

Harinäma bestows unlimitedly more benefit than all kinds of sat-karma

(pious fruitive activities)
go-koöi-dänaà grahaëe khagasya
prayäga-gaìgodaka kalpa-väsaù
yajïäyutaà meru-suvarëa-dänaà
govinda-kérter na samaà çatäàçaiù
Skanda-Puräëa/Laghu Bhagavatämåta/HBV 11.385/JD ch. 23/CC Ädi 3.79 pt
[sarva-sat-karmädhikatvam—harinäma is better than all pious deeds] go-koöi-
dänam—giving ten million cows; grahaëe—at an eclipse; khagasya—of the sun;
prayäga—at Prayäga; gaìgä-udaka—by the Gaìgä’s water; kalpa-väsaù—residing for
a day of Brahmä; yajïa—of Vedic sacrifices; ayutam—ten thousand; meru-

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suvarëa—a heap of gold like Mount Meru; dänam—gift; govinda-kérteù—of the glo-
ries of Lord Govinda; na—not; samam—equal; çata-aàçaiù—with a hundredth part.

One may give ten million cows in charity on the day of a solar eclipse; one may
reside in Prayäga on the banks of the Gaìgä for a kalpa; or one may perform ten
thousand yajïas and give in charity a mountain of gold as high as Mount Sumeru.
Still, all these cannot be compared with even a one-hundredth particle of the
benefit obtained by chanting Çré-Govinda’s names.

viñëor ekaikaà nämäpi sarva-vedädhikaà matam

tädåk-näma sahasreëa räma-näma-samaà småtam
Çata-näma-stotra/JD ch. 23
Chanting one name of Viñëu gives more benefit than studying all the Vedas,
and one name of Räma is equal to a thousand names (sahasra-näma) of Viñëu.

räma rämeti rämeti rame räme manorame

sahasra-nämabhis tulyaà räma-näma varänane
Padma Puräëa 72.335/CC Madhya 9.32
räma—Räma; räma—Räma; iti—thus; räma—Räma; iti—thus; rame—I enjoy;
räme—in the holy name of Räma; manaù-rame—most beautiful; sahasra-nämab-
hiù—with the one thousand names; tulyam—equal; räma-näma—the holy name
of Räma; vara-änane—O lovely-faced woman.
[Lord Çiva addressed his wife, Durgä:] “O Varänanä, I chant the holy name of
Räma, Räma, Räma and thus enjoy this beautiful sound. This holy name of
Rämacandra is equal to one thousand holy names of Lord Viñëu.”

sahasra-nämnäà puëyänäà trir ävåttyä tu yat phalam

ekävåttyä tu kåñëasya nämaikaà tat prayacchati
Brahmäëòa Puräëa/CC Madhya 9.33/JD ch. 23/BRSB p. 101
sahasra-nämnäm—of one thousand names; puëyänäm—holy; triù-ävåttyä—by
thrice chanting; tu—but; yat—which; phalam—result; eka-ävåttyä—by one repe-
tition; tu—but; kåñëasya—of Lord Kåñëa; näma—holy name; ekam—only one;
tat—that result; prayacchati—gives.
The pious results derived from chanting the thousand holy names of Viñëu
three times can be attained by only once uttering the holy name of Kåñëa.

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[In other words, a thousand names of Viñëu equals one name of Räma, and
three thousand names of Viñëu – that is to say, three names of Räma – equals one
name of Kåñëa. Therefore, chanting Kåñëa’s name once gives the same result as
chanting Räma’s name three times]

Çré Kåñëa tells the Moon-god that Rädhä’s näma is superior to His
mama näma-çatenaiva rädhä-näma sad-uttamam
yaù smaret tu sadä rädhäm na jäne tasya kià phalam
Krama-dépikä
The name of Çré Rädhä is superior to hundreds of My names. Even I cannot cal-
culate the result achieved by constantly remembering Her name.31
Çréla Näräyaëa Mahäraja: “Relish of the very rasa of Bhagavän, who is Himself
an embodiment of concentrated rasa, is definitely contained within His name.
Although there is such taste in His name, that same nämé, Çré Çyämasundara,
becomes overwhelmed when He tastes the name of Çré Rädhä. It is the nature of
prema that the lover will have affection for the name of the beloved” (BR p. 218)

Prema and kåñëa-näma cannot be compared to anything of this world

jïänam asti tulitaà ca tuläyaà prema naiva tulitaà tu tuläyäà
siddhir eva tulitätra tuläyäà kåñëa-näma tulitaà na tuläyäà
Padyävalé 15, Çrédhara Svämé
Knowledge and yogic perfection can be compared to one another, but prema
and kåñëa-näma have no comparison to anything within this world. They cannot
be weighed on the scales of mundane consideration.

The mahä-mantra is the medicine to destroy the disease of mäyä

enechi auñadhi mäyä näçibära lägi’
harinäma-mahä-mantra lao tumi mägi’
Jéva Jägo 4, Çréla Bhaktivinoda Öhäkura [Çré Gauòéya Géti-guccha (2003 ed.) p. 105]
Çré Gauracandra is calling, “I have brought you the hari-näma mahä-mantra –
the medicine to destroy the disease of mäyä. Take these holy names, I beg of you!”

The elixir of çré-kåñëa-näma is the only powerful medicine to cure the dis-
ease of material existence and place one on the spiritual platform

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idaà çaréraà pariëäma-peçalaà

pataty avaçyaà çata-sandhi-jarjaram
kim auñadhaà påcchasi müòha durmate
nirämayaà kåñëa-rasäyanaà piba
Mukunda-mälä 37/BR 3.3
idam—this; çaréram—body; pariëäma—as subject to transformation; peçalam—
attractive; patati—falls down; avaçyam—inevitably; çata—hundreds; sandhi—
joints; jarjaram—having become decrepit; kim—why; auñadham—for medica-
tion; påcchasi—you are asking; müòha—deluded; durmate—O fool; nirämayam—
prophylactic; kåñëa—of Kåñëa; rasa-ayanam—the elixir; piba—just drink.
This attractive body of yours which is made of hundreds of joints, is subject to
many transformations and must inevitably fall into decrepitude and death
(Consequently, the body will be burnt to ashes or will become food for worms and
transformed into excrement). O foolish and wicked mind, why have you decorated
such a disgusting body with a senseless attachment? O misguided fool, why are you
asking for medicine and giving so much attention to your bodily maintenance? Just
constantly drink the elixir of çré-kåñëa-näma which will place you on the spiritual
platform and free you from all disease.

Those who don’t engage in hearing and chanting are the most unfortunate
daivena te hata-dhiyo bhavataù prasaìgät
sarväçubhopaçamanäd vimukhendriyä ye
kurvanti käma-sukha-leça-laväya dénä
lobhäbhibhüta-manaso ’kuçaläni çaçvat
SB 3.9.7/BR 2.5
daivena—by fate of misfortune; te—they; hata-dhiyaù—bereft of memory; bhavataù—
of You; prasaìgät—from the topics; sarva—all; açubha—inauspiciousness; upaça-
manät—curbing down; vimukha—turned against; indriyäù—senses; ye—those; kur-
vanti—act; käma—sense gratification; sukha—happiness; leça—brief; laväya—for a
moment only; dénäù—poor fellows; lobha-abhibhüta—overwhelmed by greed; man-
asaù—of one whose mind; akuçaläni—inauspicious activities; çaçvat—always.
Those persons who refrain from the hearing and chanting of Your glories,
which destroys all misfortune, and instead always engage in inauspicious activi-
ties, being obsessed with a desire for a particle of material sense enjoyment, are
certainly wretched, for fate has stolen away their intelligence.

Those who are materially engrossed cannot appreciate the holy name

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tac ca deha-draviëa-janatä-lobha-päñaëòa-madhye
nikñiptaà syän na phala-janakaà çighram evätra vipra
Padma-Puräëa (Svarga-khaëòa 48.56)
“O brähmaëa, if the Lord’s holy name is uttered among the atheists who are
lustful towards the body, material possessions and family members, it will not
quickly produce the fruit of love for Him.”

Padyävalé on the glories of Çré Näma

äkåñöiù kåta-cetasäà sumahatäm muccäöanaà cäàhasäà
äcaëòälam amüka-loka-sulabho vaçyaç ca mokña-çriyaù
no dékñäà na ca dakñinäà na ca puraçcaryäà manäg ékñate
mantro'yaà rasanä-spåg eva phalati çré-kåñëa-nämätmakaù
Padyävalé 29, Çré Lakñmédhara
äkåñöiù—attraction; kåta-cetasäm—of saintly persons; su-manasäm—of the most
high-minded; uccäöanam—annihilator; ca—also; aàhasäm—of sinful reactions; ä-
caëòälam—even to the caëòälas; amüka—except the dumb; loka-sulabhaù—very
easy to achieve for all persons; vaçyaù—full controller; ca—and; mokña-çriyaù—of
the opulence of liberation; no—not; dékñäm—initiation; na—not; ca—also; sat-
kriyäm—pious activities; na—not; ca—also; puraçcaryäm—regulative principles
before initiation; manäk—slightly; ékñate—depends upon; mantraù—mantra;
ayam—this; rasanä—tongue; spåk—touching; eva—simply; phalati—is fruitful;
çré-kåñëa-näma-ätmakaù—consisting of the holy name of Lord Kåñëa.
The holy name of Kåñëa is an attractive feature for many saintly, liberal people. It
is the annihilator of all sinful reactions and is so powerful that save for the dumb who
cannot chant it, it is readily available to everyone, including the lowest type of man,
the caëòäla. The holy name of Kåñëa is the controller of the opulence of liberation,
and it is identical with Çré Kåñëa. Simply by touching the holy name with one's tongue,
immediate effects are produced. Chanting the holy name does not depend on initia-
tion, pious activities, or the puraçcaryä regulative principles generally observed before
initiation. The holy name does not wait for all these activities. It is self-sufficient.

Other kinds of atonement (präyaçcitta) are not necessary for one who
chants the holy name
nämno ’sti yävaté çaktiù päpa-nirharaëe hareù
tävat kartuà na çaknoti pätakaà pätaké janaù
Båhad-viñëu Puräëa/BR 1.4

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Çré Hari’s name possesses such potency to destroy sins that it can counteract
more sins than even the most sinful person is able to commit.

yena janma-çataiù pürvaà väsudevaù samarcitaù

tan-mukhe hari-nämäni sadä tiñöhanti bhärataù
HBV 11.237/BR 1.6
O best of the dynasty of Bharata, the holy name of Çré Hari is eternally present only
in the mouth of one who has perfectly worshipped Väsudeva for hundreds of births.

A pure devotee chanting in ecstasy aspires for millions of tongues and ears
tuëòe täëòaviné ratià vitanute tuëòävalé-labdhaye
karëa-kroòa-kaòambiné ghaöayate karëärbudebhyaù spåhäm
cetaù-präìgaëa-saìginé vijayate sarvendriyäëäà kåtià
no jäne janitä kiyadbhir amåtaiù kåñëeti varëa-dvayé
Vidagdha-mädhava 1.15/CC Antya 1.99/GV p. 34
tuëòe—in the mouth; täëòaviné—dancing; ratim—the inspiration; vitanute—
expands; tuëòa-ävalé-labdhaye—to achieve many mouths; karëa—of the ear;
kroòa—in the hole; kaòambiné—sprouting; ghaöayate—causes to appear; karëa-
arbudebhyaù spåhäm—the desire for millions of ears; cetaù-präìgaëa—in the
courtyard of the heart; saìginé—being a companion; vijayate—conquers; sarva-
indriyäëäm—of all the senses; kåtim—the activity; na u—not indeed; jäne—I
know; janitä—produced; kiyadbhiù—of what measure; amåtaiù—by nectar;
kåñëa—the name of Kåñëa; iti—thus; varëa-dvayé—the two syllables.
[Çréla Rüpa Gosvämé:] ”I do not know how much nectar the two syllables ‘Kåñ-
ëa’ have produced. When the holy name of Kåñëa is chanted, it appears to dance
within the mouth. We then desire many, many mouths. When that name enters
the holes of the ears, we desire many millions of ears. And when the holy name
dances in the courtyard of the heart, it conquers the activities of the mind, and
therefore all the senses become inert.”
Çréla Näräyaëa Mahäräja: Hearing this çloka from Çréla Rüpa Gosvämé, Çréla
Haridäsa Öhäkura began to jump, laugh and chant, “Hari bol! Hari bol!” This is
also Gaura-väëé.

O mind! with pure devotion perform the kértana of the holy name

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paraà çrimat-padämbhojaà sadä sangaty-apekñayä

näma-saìkirtana-prayaà viçuddhäà bhaktim äcara
Båhad-Bhagavatämåtam 2.3.144
param—best; çrémat-padämbhoja—of the Lord's lotus feet; sadä—eternal; saìgati—
association; apekñayä—in relation to; näma—of the holy name; saìkértana—glori-
fication; präyam—primarily; viçuddhäm—pure; bhaktim—devotion; äcara—do.
O Gopa Kumära! If you desire to have the eternal association of the lotus feet of the Lord,
then you should perform pure devotional service, in which is saìkértana is prominent.

Everything (sädhya and sädhana) is included in hari-näma-saìkértana

sädhya-sädhana-tattva ye kichu sakala
hari-näma-saìkértane milibe sakala
CB Ädi 14.143
By congregationally chanting the holy names you achieve everything, includ-
ing the goal of life and the process for attaining it.
Çréla Bhaktisiddhänta Sarasvaté Prabhupäda: Love of Kåñëa is the sädhya, and con-
gregational chanting the names of Kåñëa is the sädhana. Any questions that may arise
in this regard can be resolved only by chanting the names of Kåñëa. The uselessness of
the insignificant desires of the sense enjoyers, fruitive workers, and mental speculators
is easily realised by persons who are under the shelter of the holy names through the
process of saìkértana. (Upadeçävalé)

~ Thus ends section 1) The Gloties of the Holy Name ~

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~ 2) Çré Çikñäñöaka - The seven excellent results of Saìkértana ~

By performing Çré Kåñëa Saìkértana, one obtains seven kinds of transcen-
dental perfections. These are explained in Çré Çikñäñöaka by Çréla
Bhaktivinoda Öhäkura. The first verse describes the sequence of bhajana:
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-saìkértanam
Çré Çikñäñöaka 1/BR 1.11/BPKG p. 295
cetaù—of the heart; darpaëa—the mirror; märjanam—cleansing; bhava—of
material existence; mahä-däva-agni—the blazing forest fire; nirväpaëam—extin-
guishing; çreyaù—of good fortune; kairava—the white lotus; candrikä—the
moonshine; vitaraëam—spreading; vidyä-vadhü—of Divya-Sarasvaté who awards
divine knowledge; jévanam—the life; änanda—of bliss; ambudhi—the ocean;
vardhanam—increasing; prati-padam—at every step; pürëa-amåta—of the full
nectar; äsvädanam—giving a taste; sarva—for everyone; ätma-snapanam—
bathing of the self; param—transcendental; vijayate—let there be victory; çré-
kåñëa-saìkértanam—for the congregational chanting of the holy name of Kåñëa.
Let there be supreme victory for the chanting of the holy name of Çré Kåñëa,
which cleanses the mirror of the heart and completely extinguishes the blazing for-
est fire of material existence. Çré-kåñëa-saìkértana diffuses the moon rays of bhäva,
which cause the white lotus of good fortune for the jévas to bloom. The holy name
is the life and soul of Divyä Sarasvaté who reveals divine knowledge in the devotees’
hearts. It continuously expands the ocean of transcendental bliss, enabling one to
taste complete nectar at every step, and thoroughly cleanses and cools everything,
both internally and externally, including one’s body, heart, self (ätmä) and nature.

1. ceto-darpaëa-märjanaà – The holy name cleanses the mirror of the

heart (anartha-nivåtti):
süditäçrita-janärti-räçaye ramya-cid-ghana-sukha-svarüpiëe
näma gokula-mahotsaväya te kåñëa-pürëa-vapuñe namo namaù
Nämäñöaka 7/BR 1.12/Çré Çikñäñöaka p. 23
südita—destroyed; äçrita—sheltered; jana—of the people; ärti—sufferings;
räçaye—abundance; ramya—charming; cid—spirit; ghana—intense; sukha—hap-
piness; svarüpiëe—own form; näma —the holy name; gokula—in Gokula; mahot-

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saväya —for a great festival; te—of You; kåñëa —of Lord Kåñëa; pürëa—the per-
fect and full; vapuñe —transcendental form; na-maù na-maù—not I, not I!.
O holy name, destroyer of the numerous sufferings of those who have taken
shelter of You! O embodiment of delightful transcendental bliss! O great festival
for the residents of Gokula (the gopés, gopas, cows, calves and all other life forms
of Vraja)! O all-pervading one! O kåñëa-näma, time and again I offer respects to
You, who are the complete form of Kåñëa. [This seventh verse of Çréla Rüpa
Gosvämé’s Nämäñöaka describes the holy name as the embodiment of concentrat-
ed transcendental bliss and knowledge].

2. bhava-mahä-dävägni-nirväpaëaà – Näma-saìkértana extinguishes the

blazing forest fire of material existence (niñöhä):
nätaù paraà karma-nibandha-kåntanaà
mumukñatäà tértha-padänukértanät
na yat punaù karmasu sajjate mano
rajas-tamobhyäà kalilaà tato ’nyathä
SB 6.2.46/BR 1.16/JD ch.6/Çré Çikñäñöaka p. 24
na—not; ataù—therefore; param—better means; karma-nibandha—the bondage
of fruitive activities; kåntanam—that which can completely cut off;
mumukñatäm—of persons desiring to get out of the clutches of material bondage;
tértha-pada—about the Lord at whose feet create all the holy places;
anukértanät—than constantly chanting under the direction of the bona fide spir-
itual master; na—not; yat—because; punaù—again; karmasu—in fruitive activi-
ties; sajjate—becomes attached; manaù—the mind; rajaù-tamobhyäm—by the
modes of passion and ignorance; kalilam—affected by; tataù—thereafter; any-
athä—by any other means.
For those who desire liberation from the bondage of this material existence, there
is no better means than chanting the names of Bhagavän, who sanctifies even the
holy places by the touch of His lotus feet. This näma-saìkértana is able to destroy
the root cause of all sinful activities, because when the mind has taken shelter of
Bhagavän it will never again be caught by fruitive activities. By taking shelter of any
atonement other than the name of Bhagavän, the heart will remain affected by the
modes of passion and ignorance, and sins will not be destroyed at the root.

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3. çreyaù-kairava-candrikä-vitaraëaà – Harinäma diffuses the moonrays

of bhäva-bhakti for the supreme benefit of all living beings (ruci):
madhura-madhuram etan maìgaläà maìgalänäà
sakala-nigama-vallé sat-phalaà cit-svarüpam
sakåd api parigétaà çraddhayä helayä vä
bhågu-vara! nara-mätraà tärayet kåñëanäma
Skanòa-Puräëa/HBV 11.234/Çré Çikñäñöaka p. 24/JD ch. 25/BR 1.18
madhura—of all sweet things; madhuram—the most sweet; etat—this;
mangalam—the most aupicious; mangalänäm—of all auspicious things; sakala—
all; nigama—of the Vedas; vallé—the creepers; sat—the transcendental;
phalam—fruit; cit—with a spiritual; svarüpam—form; sakåt—once; api—even;
parigétam—spoken; çraddhayä—with faith; helayä—with mockery; vä—or;
bhågu—of the Bhrgu dynasty; vara—the most exalted; nara—a human being;
mätram—even; tarayet—delivers; kåñëa—of Çré Kåñëa; näma—the name.
Kåñëa-näma is the sweetest of the sweet and the most auspicious of all that is
auspicious. It is the flourishing creeper and eternal, fully-ripened fruit of the all the
Vedas, and the embodiment of divine knowledge, cit-çakti. O best of the Bhågu
dynasty! If someone chants the holy name only once, be it with faith or contempt
(helä), he is immediately delivered from this ocean of birth and death!

sakåd uccäritaà yena harir ity-akñara-dvayam

baddhaù parikaras tena mokñäya gamanaà prati
Padma-Puräëa/Skanda-Puräëa/HBV 11.326/BR 1.17 pt
sakåt—once; uccaritam—spoken; yena—by whom; hariù—Hari; iti—thus;
akñara-vayam—two syllables; baddhaù—bound; parikaraù—belt; tena—by him;
mokñäya—for liberation; gamanam—going; prati—to.
A person who even once chants the two syllables ha and ri easily attains liberation.

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4. vidyä-vadhü-jévanam – It is the life of all transcendental knowledge (äsakti):

yadécchasi paraà jïänaà jïänäd yat paramaà padam
tadädareëa räjendra kuru govinda-kértanam
Gäruòa-Puräëa/HBV 11.441/BR 1.19/Çré Çikñäñöaka p. 25
[gäruòe—in the Garuòa Puräëa; ambaréñam—King Ambaréña; prati—to; çré-çuke-
na—by Çré Çuka] yadi—if; icchasi—you desire; param—transcendental;
jïänam—knowledge; jïänät—than knowledge; yat—what; paramam—supreme;
padam—abode; tadä—then; ädareëa—with respect; räjendra—O king; kuru—
do; govinda-kértanam—the chanting of Lord Govinda's holy names.
O best of kings, if you desire to obtain the topmost knowledge and the supreme
goal of that knowledge, prema-bhakti, then chant the holy name of Çré Govinda
with love and devotion.

It is further stated in the Çrémad-Bhägavatam:

dhätar yad asmin bhava éça jéväs
täpa-trayeëäbhihatä na çarma
ätman labhante bhagavaàs taväìghri-
cchäyäà sa-vidyäm ata äçrayema
SB 3.5.40/Çré Çikñäñöaka p. 25
dhätaù—O maintainer of the cosmos; yat—because; asmin—in this; bhave—mate-
rial world; éça—O Lord; jéväù—the living entities; täpa—miseries; trayeëa—by the
three; abhihatäù—always afflicted; na—never; çarma—in happiness; ätman—O
Supreme Soul; labhante—they gain; bhagavan—O Personality of Godhead; tava—
Your; aìghri-chäyäm—in the shade of Your feet; sa-vidyäm—full of knowledge;
ataù—obtain; äçrayema—shelter.

O maintainer ofthe cosmos, O Lord, O Personality of Godhead, the living enti-

ties in the material world can never have any happiness because they are always
overwhelmed by the three-fold miseries. Therefore they take shelter of the shade of
Your lotus feet, which are full of knowledge, and we also thus take shelter of them.

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5. änandämbudhi-vardhanaà – The chanting of the holy name expands

the ocean of transcendental bliss (bhäva – external symptoms):
ekäntino yasya na kaïcanärthaà
väïchanti ye vai bhagavat-prapannäù
aty-adbhutaà tac-caritaà sumaìgalaà
gäyanta änanda-samudra-magnäù
SB 8.3.20/BR 1.22/Çré Çikñäñöaka p.26
ekäntinaù—unalloyed devotees (who have no desire other than Kåñëa conscious-
ness); yasya—the Lord, of whom; na—not; kaïcana—some; artham—benedic-
tion; väïchanti—desire; ye—those devotees who; vai—indeed; bhagavat-prapan-
näù—fully surrendered unto the lotus feet of the Lord; ati-adbhutam—which are
wonderful; tat-caritam—the activities of the Lord; su-maìgalam—and very auspi-
cious (to hear); gäyantaù—by chanting and hearing; änanda—of transcendental
bliss; samudra—in the ocean; magnäù—who are immersed
The devotees who are exclusively surrendered unto Bhagavän, and who have no
other desire than to attain Him, become immersed in an ocean of bliss by per-
forming saìkértana of His wonderful and supremely auspicious pastimes.

6. prati-padaà pürëämåtäsvädanaà – It enables one to taste complete nec-

tar at every step (bhäva – internal symptoms of perfection – Vipralambha):
tebhyo namo ’stu bhava-väridhi-jérëa-paìka-
sammagna-mokñaëa-vicakñaëa-pädukebhyaù
kåñëeti varëa-yugalaà çravaëena yeñäm
änandathur bhavati nartita-roma-våndaù
Padma-Puräëa/Padyävalé 54/BR 1.23
tebhyaù—to them; namaù—obeisances; astu—let there be; bhava—of repeated
birth and death; väridhi—of the ocean; jérëa—in the festering; paìka—mud;
sammagna—stuck; mokñaëa—releasing; vicakñaëa—expert; pädukebhyaù—unto
their sandals; kåñëa—Kåñëa; iti—thus; varëa—of syllables; yugala—the pair;
çravaëena—by hearing; yeñäm—of whom; änandathuù—in bliss; bhavati—
become; nartita—dancing; roma-våndaù—hairs standing up.
I offer my obeisances to the sandals of those devotees whose bodily hairs stand on
end, who begin to dance and whose hearts tremble with bliss upon hearing the two
syllables kåñ and ëa. They are expert in delivering the living entities stuck in the fes-
tering mud of the ocean of material existence. (Clear-sighted, intelligent persons
who desire eternal auspiciousness surrender to the lotus feet of these rasika-bhaktas).

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7. sarvätma-snapanaà – Premänanda is completely pure; it thoroughly

cleanses and cools the entire self (prema):
saìkértyamäno bhagavän anantaù
çrutänubhävo vyasanaà hi puàsäm
praviçya cittaà vidhunoty açeñaà
yathä tamo ’rko ’bhram iväti-vätaù
SB 12.12.48/BR 1.24/Çré Çikñäñöaka p. 27
saìkértyamänaù—being properly chanted about; bhagavän—the Supreme Personality
of Godhead; anantaù—the unlimited; çruta—are heard of; anubhävaù—His glories;
vyasanam—the misery; hi—indeed; puàsäm—of persons; praviçya—enter; cittam—
the heart; vidhunoti—cleans away; açeñam—entirely; yathä—just as; tamaù—dark-
ness; arkaù—the sun; abhram—clouds; iva—as; ati-vätaù—a strong wind.
Bhagavän Çré Hari Himself enters the heart of a devotee who describes His
name, form, qualities, pastimes and so on, or hears His glories; and He destroys all
the darkness of the sins present there. Upon entering the heart of the jéva,
Bhagavän destroys his offences, impediments, duplicity and material desires, just
as the sun drives away darkness or a powerful wind scatters the clouds. (This
cleanses the mirror-like hearts of those who take shelter of Kåñëa’s name, and very
quickly they attain their pure transcendental forms).

The holy name is Kåñëa Himself and the sweet embodiment of transcen-
dental mellows (caitanya-rasa-vigraha). Çré Nämäñöaka states:
närada-véëojjévana! sudhormi-niryäsa-mädhuré-püra!
tvaà kåñëa-näma! kämaà sphura me rasane rasena sadä
Stava-mälä 21.8 (Nämäñöaka 8)/SS p. 28/BR 1.25
närada—of Närada; véëä—of the lute; ujjévana—the vibrant life; sudhä—of nectar;
ürmi—waves; niryäsa—of the essence; mädhuré-püra—the sweet beverage; tvam—
You; kåñëa—of Kåñëa; näma—O näme; kämaà—if You wish; sphura—please
appear; me—of me; rasane—of the tongue; rasena—with nectar; sadä—always.
O life of Närada’s véëä! O sweet beverage distilled from the transcendental
ocean of nectar! O condensed form of all sweetness! O kåñëa-näma! By Your own
sweet will, may You always appear on my tongue along with all transcendental rasa.

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 NÄMA-TATTVA

jaya nämadheya! muni-vånda-geya!

jana-raïjanäya paramäkñaräkåte!
tvam anädaräd api manäg udéritaà
nikhilogra-täpa-paöaléà vilumpasi
Stava-mälä 21.2 (Nämäñöaka)/SS p. 28/BR 1.26
jaya—all glories; nämadheya—O holy name; muni—of sages; vånda—by the mul-
titudes; geya—chanted; jana—of the people; raïjanäya—for the happiness;
param—supreme; akñara—of syllables; äkåte—the form; tvam—You; anädaräd —
without respect; api —even; manäg—slightly; udéritam—spoken; nikhila—all;
ugra—terrible; täpa—sufferings; paöalém—abundance; vilumpasi—you destroy.
O Harinäma, the great sages constantly chant Your glories. To delight the devo-
tees You have appeared in the form of transcendental syllables. All victory unto
You! May Your excellence forever be splendidly manifest, and may You display it
to all. Prabhu, Your excellence is such that even if Your name is uttered only once
and without respect – that is, to indicate something else, jokingly and so forth –
it nullifies a vast number of terrible sins, and even sinful thoughts. (Thus, make
me surrender to You without fail, and by my remembrance of Your power, purify
me because I proclaim Your glories).

The principal result of chanting the Holy Name is Kåñëa-prema, not dhar-
ma, artha, käma or mokña
bhaktis tvayi sthiratarä bhagavan yadi syäd
daivena naù phalati divya-kiçora-mürtiù
muktiù svayaà mukulitäïjaliù sevate ’smän
dharmärtha-käma-gatayaù samaya-pratékñäù
Kåñëa-karëämåta 107/BR 6.11/PJ 3.19
bhaktiù—devotional service; tvayi—unto You; sthiratarä—very steady;
bhagavan—O Lord; yadi—if; syät—it may be; daivena—by destiny; naù—unto us;
phalati—bears the fruit; divya—transendental; kiçora-mürtiù—the youthful form
of Kåñëa; muktiù—liberation; svayam—personally; mukulita-aïjaliù—standing
with folded hands; sevate—renders service; asmän—unto us; dharma—religiosity;
artha—economic development; käma—sense gratification; gatayaù—the final
goals; samaya—nearby; pratékñäù—expecting.
O Bhagavän, if someone has unwavering, one-pointed devotion unto Your lotus
feet, he easily perceives Your most charming divine youthful form. Thereafter, libera-
tion stands before him with folded hands, and dharma, artha and käma also wait for
an opportunity to serve him.

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~ 3) The Hare Kåñëa Mahä-Mantra in Çästra ~

Çré Caitanya-bhägavata on the mahä-mantra

hare kåñëa hare kåñëa, kåñëa kåñëa hare hare
hare räma hare räma, räma räma hare hare
prabhu kahe kahiläma ei mahä-mantra
ihä japa giyä sabe kariyä nirbandha
ihä haite sarva-siddhi haibe sabära
sarva-kñaëa bala ithe vidhi nähi ära
CB Madhya-khaëòa 23.76–78/BR 1.30/SS p. 29
Çré Caitanya Mahäprabhu said, “I have spoken this mahä-mantra, now all of you
return home and perform japa and kértana of çré näma with great love and faith,
keeping track of the number of mäläs (‘rounds’) you chant. By this practice, all
types of perfection will arise for all people. Chant at every moment. Other than
this, there are no rules and regulations regarding the performance of harinäma.”

Lord Brahmä instructed Närada Muni

hare kåñëa hare kåñëa, kåñëa kåñëa hare hare
hare räma hare räma, räma räma hare hare
iti ñoòaçakaà nämnäà kali-kalmaña-näçanaà
nätaù parataropayaù sarva-vedeñu dåçyate
Kali-Santaraëa Upaniñad 5.6
iti—this; ñoòaçakam—sixteen; nämnäm—of the holy names; kali—age of Kali; kalmaña—
sins (dirt); näçanam—destroying (counteracting); na—not; ataù—then; paratara—bet-
ter; upayaù—method; sarva—all; vedeñu—in the Vedas; dåçyate—it is found.
Through chanting the sixteen words of the Hare Kåñëa mantra all of the contamina-
tion and degrading qualities of the age of Kali are destroyed. After searching through the
entire Vedic literature one cannot find a sädhana for this age as sublime as this chanting.

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
CB Ädi 14.145-6/GKH (P)

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 NÄMA-TATTVA

This verse is called the mahä-mantra. It contains sixteen holy names of the
Lord composed of thirty-two syllables.

The Opinion of Baladeva Vidyäbhüñaëa on the form of the Mahä-mantra

hare kåñëeti mantra-pratéka-grahaëaà.
ñoòaça-nämätmanä dvätréàçad-akñareëa mantreëoccair uccäritena
sphuritä kåta-nåtyä rasanä jihvä yasya sah.
Stava-mälà-vibhüïaåa-bhäïya, Baladeva Vidyäbhüñaëa
When the sixteen names and thirty-two syllables of the Hare Kåñëa mantra
are loudly vibrated, Çré Kåñëa Himself dances on one’s tongue.

Hare Kåñëa is the Mahä-mantra for the age of Kali

hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
ñoòaçaitäni nämäni dvätriàçad-varëakäni hi
kalau yuge mahä-mantraù sammato jéva-täraëe
varjayitvä tu nämaitad durjanaiù parikalpitam
chandobaddhaà susiddhänta-viruddhaà näbhyaset padam
tärakaà brahma nämaitad brahmaëä guruëädinä
kali-santaraëädyäsu çrutiñv adhigataà hareù
präptaà çré-brahma-çiñyeëa çré näradena dhématä
nämaitad uttamaà çrauta-päramparyeëa brahmaëaù
utsåjyaitan mahä-mantraà ye tv anyat kalpitaà padam
mahä-nämeti gäyanti te çästra-gurüllaìghinaù
tattva-virodha-sampåktaà tädåçaà daurjanaà matam
sarvathä parihäryaà syäd ätma-hitärthinä sadä
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
Ananta-Saàhitä
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 by which all living beings can be delivered. One should never abandon chanting
this mahä-mantra and take to other so-called purificatory processes which are practiced
by rascals, or engage in chanting other metrical compositions of the name of Kåñëa that
are against the pure conclusions of the scriptures, or are filled with rasäbhäsa. This

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divinely spiritual mahä-mantra is täraka-näma (that name which delivers one from
material existence). The original Guru, Lord Brahmä, has stated in Vedic texts headed
by the Kali-santaraëa Upaniñad, that this mantra is the best means of deliverance in
the age of Kali. This excellent mantra was obtained and meditated on by Närada, the
intelligent son of Brahmä and passed down through the Brahmä Mädhvä Gauòéya
Vaiñëava disciplic succession. Those who give up this mahä-mantra and chant instead
some concocted arrangement of names which are contrary to the tattva established in
çästra are considered rascals and miscreants for they try to supercede the injunctions
established in çästra and taught by their Guru, Lord Brahmä. Their association must
always be wholly discarded by one who desires the welfare of his soul (ätmä).

The Puräëas on the Hare Kåñëa mahä-mantra

hare kåñëa hare kåñëa kåñëa kåñëa hare hare
raöanti helayä väpi te kåtärthä na saàçayaù
Agni-Puräëa
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.

sädhite sädhite yabe premäìkura habe

sädhya-sädhana-tattva jänibä se tabe
CB Ädi 24.147/KGH (P)
By regularly chanting this mahä-mantra without interruption, the seed of prema
will sprout in your heart. Then you will understand the goal of life and the process
for achieving it.

Çré Gopäla-Guru explains the meaning of the holy name as follows:

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 nandanandanaù kåñëa éryate
vaidagdhé sära-sarvasvaà mürti-lélädhidaivatam
rädhikäà ramyan nityaà räma ity abhidhéyate
BR 1.34
(The Supreme Person Çré Bhagavän has descended in the form of the holy name,

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which is the embodiment of condensed knowledge and bliss. While remembering the
name of Bhagavän, one should remember that näma and nämé are non-different).
In the first stage of a sädhaka’s progress, the holy name removes ignorance.
Therefore He is Hari, “He who removes”. The rasika-äcäryas, however, taste har-
inäma by thinking that, in the kuïjas Våñabhänu-nandiné Çré Rädhä is stealing
away the mind of Çré Hari by Her service. (He who chants Hare Kåñëa with this
meditation attains prema-bhakti). Çré Rädhä is kåñëa-hlädiné-svarüpiëé, the embod-
iment of Kåñëa’s own pleasure potency. She steals away Kåñëa’s mind, and there-
fore Her name is Harä. The vocative form of Harä is Hare. (Thus, Hare Kåñëa
means Rädhä-Kåñëa Yugala. The names Rädhä-Kåñëa are sac-cid-änanda, full of
eternity, knowledge and bliss. Rädhä and Kåñëa are personally present in Hare
Kåñëa). The eternal master of Çré Rädhä, who is bliss personified, is Çyäma, who has
eyes like lotus petals and who desires that Çré Rädhikä always be happy. Nanda-nan-
dana Çré Kåñëa, the giver of bliss to the residents of Gokula, is always yearning to
taste happiness with Çré Rädhä. Kåñëa is léleçvara, a clever dhéra-lalita-näyaka (A
hero who is expert in the sixty-four arts and in amorous love, always situated in
fresh youth, expert at joking, devoid of anxiety and controlled by the prema of his
beloveds); therefore His name is Rädhä-ramaëa. The Hare Kåñëa mahä-mantra is
comprised of names of the Divine Couple. While chanting this mantra one should
remember Their pastimes.
Çréla Näräyaëa Mahäräja commentary: Çré Kåñëa is the personification of con-
densed eternity, knowledge and bliss (sac-cid-änanda). He is an ocean of compas-
sion. The clear proof of this is that He has appeared on this Earth in the form of
His name for the benefit of the living entities. This form of Hari is performing the
task of removing ignorance. Therefore those who affectionately chant harinäma
are saved from this illusory world created by ignorance. Çré Rädhä is the essence
of the hlädiné-çakti, and She is always giving supreme pleasure to Svayam
Bhagavän Çré Kåñëa. She even steals away the mind of parama-puruña Çré Kåñëa
with Her sweet form and qualities and by Her service, which is filled with prema.
Therefore, one of Her names is Harä. “Hare” in the mahä-mantra is the vocative
form of Harä, which refers to Çré Rädhä. Thus, the devotee who is exclusively
intent on the Divine Couple (the aikäntika-bhakta) accepts Rädhä-Kåñëa as the
only meaning of Hare Kåñëa. Çré Rädhä is the personification of bliss (änanda-
svarüpiëé). Kamala-locana Çyämasundara is Her eternal beloved, präëa-vallabha.
He is always intent on pleasing Çré Rädhä, but He nonetheless remains indebted
to Her. The source of the great festival of bliss of Gokula, Nanda-nandana, is the
supremely attractive attractor. Therefore He is named Kåñëa. Even though He
always tastes happiness in Çré Rädhä’s association, He always remains eager for it.
He is famous as Rädhä-ramaëa because He, léleçvara, the personification and
essence of all vaidagdhya (cleverness in amorous pastimes), is always with Çré
Rädhä, playing (ramaëa) inside and outside Her heart. This Rädhä-ramaëa Çré
Kåñëa is called Räma in the mahä-mantra. It should be understood that Hare
Kåñëa in the mahä-mantra means Rädhä-Kåñëa Yugala. Therefore, while perform-
ing japa or kértana of the mahä-mantra, one should continuously remember the
pastimes of Çré Rädhä-Kåñëa Yugala. (Çré Bhajana-rahasya p. 55)

~ Thus ends section 3) The Hare Kåñëa Mahä-mantra in Çästra ~

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~ 4) The Method of Chanting the Holy Name (or mantras)~

The method of perfecting the chanting of Çré Näma

manaù saàharaëaà çaucaà maunaà manträrtha-cintanam
avyagratvam anirvedo japa-sampatti-hetavaù
HBV/BR 1.33
While chanting, one should be one-pointed and give up talking about mundane
topics. With a pure heart, one should think about the meaning of the holy name,
and be steadfast and patient in his chanting and remembrance of the holy name.
Çréla Näräyaëa Mahäräja’s commentary: The method for one to perfect the
chanting of his mantras, both harinäma and gäyatré, is described within this çloka:
Manaù saàharaëam – While chanting the holy name, one should fix the mind
on the desired name of the Lord and remember pastimes connected with that
name. The mind of the conditioned living entity wanders to different subject mat-
ters, and therefore one should stay in the association of sädhus and control the
mind through renunciation and practice.
Çauca – It is necessary for the sädhaka to maintain a standard of external
cleanliness through bathing and so forth, and to keep his mind pure through
internal cleanliness [by regularly taking harinäma]. He can do this by bringing the
six enemies headed by lust under control. In this way his mind will not be attract-
ed to anything other than Kåñëa.
Mauna – To speak only bhagavat-kathä and reject talk unrelated to Kåñëa is known
as mauna (silence). One should not talk about anything mundane while chanting.
Avyagratä – The restless nature of the unsteady mind is called vyagratä. One
should chant with avyagratä, a peaceful and undisturbed mind.
Anirveda – One should not become discouraged by moving slowly in his
endeavour to attain the desired goal; rather, one should chant with patience.
Nämärtha-ccintana – While chanting the holy name, the sädhaka should
remember Rädhä-Kåñëa’s pastimes of meeting (milana) and separation
(vipralambha). When he chants his mantras, he should practise in the following
five ways:
(1) Iñöadevatä - The sädhaka should know the meaning of the mantra, remem-
ber the qualities and pastimes of the predominating deity of the mantra (the
mantra-devatä) and his own specific relationship with Him, Her or Them.

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(2) Nyäsa – “The deity of the mantra is my protector” – this conviction is called
nyäsa. It is true that success can be attained by uttering the mantra one time only;
nonetheless, the mantra is uttered 10 or 108 times for the pleasure of the mantra-
devatä. This is also called nyäsa.
(3) Prapatti – “The mantra is everything, it is non-different from the deity I am
addressing and encompasses both internal and external reality. I take shelter of
the mantra-devatä as the exclusive maintainer of my life.” – this is prapatti.
(4) Çaraëägati – “I am a jéva who is suffering extremely, and therefore I surren-
der my life and soul to the deity” – this resolve is çaraëägati.
(5) Ätma-nivedana – “Whatever I have, including my body, belongs to Him; it
is not mine. I am not mine either; I am His for for His pleasure, for Him to use me
in His service and in enhancing His pastimes.”
If one follows the process comprised of these five limbs, he will quickly attain
perfection in chanting his mantras. (Çré Bhajana-rahasya pp. 52-53)

The method of performing näma-sädhana is to chant the holy name while

feeling more humble than a blade of grass
tåëäd api sunécena taror api sahiñëunä
amäninä mänadena kértanéyaù sadä hariù
ürdhva-bähu kari’ kahoì, çuna sarva-loka
näma-sütre gäìthi’ para kaëöhe ei çloka
prabhu-äjïäya kara ei çloka äcaraëa
avaçya päibe tabe çré-kåñëa-caraëa
CC Ädi 17.31-3/BR 8.4 pt
tåëät api—than downtrodden grass; su-nécena—being lower; taroù—than a tree;
iva—like; sahiñëunä—with tolerance; amäninä—without being puffed up by false
pride; mäna-dena—giving respect to all; kértanéyaù—to be chanted; sadä—always;
hariù—the holy name of the Lord; ürdhva-bähu—raising my hands; kari’—doing
so; kahoì—I declare; çuna—please hear; sarva-loka—all persons; näma—of the
holy name; sütre—on the thread; gäìthi—stringing; para—get it; kaëöhe—on the
neck; ei—this; çloka—verse. prabhu—of the Lord; äjïäya—on the order; kara—
do; ei çloka—of this verse; äcaraëa—practice; avaçya—certainly; päibe—he will
get; tabe—afterwards; çré-kåñëa-caraëa—the lotus feet of Lord Kåñëa.
Considering oneself to be even lower and more worthless than insignificant
grass that has been trampled beneath everyone’s feet, being more tolerant than a

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tree, being prideless and offering respect to everyone according to their respective
positions, one should continually chant the holy name of Çré Hari.
Çré Caitanya Mhäprabhu said: “Raising My hands, I declare, ‘Everyone please
hear Me! For continuous remembrance, string this çloka on the thread of the holy
name and wear it around your neck.’” One must strictly follow the principles
given by Çré Caitanya Mahäprabhu in this çloka. If one simply follows in the foot-
steps of Çréman Mahäprabhu and the Gosvämés, he will certainly achieve the ulti-
mate goal of life, the lotus feet of Çré Kåñëa.

The method of Japa (solitary chanting of näma on beads)

mano madhye sthito mantro
mantra-madhye sthitaà manaù
mano mantro sama-yuktaà
etad hi japa-lakñaëam
Dhyana-candra Paddhati ch. 1, verse 64
manaù—of the mind; madhye—in the midst; sthitaù—situated; mantraù—the
mantra; mantraù-madhye—in the midst of the mantra; —in the midst; sthitam—
situated; manaù—of the mind; manaù— the mind; mantraù—the mantra; sama-
yuktam—united in equilibrium; etat—this; hi—indeed; japa-lakñaëam—the char-
acteristic of japa.
The mantra should first be situated in the core of the devotee’s mind and the
mind should be firmly situated in the heart of the mantra. Thereafter, when one’s
mind is devotionally absorbed in the mantra in a state of equilibrium, that is the
symptom of real japa.
Editorial note: Çréla Näräyaëa Mahäräja explains that Çré Näma establishes one’s
heart connection with Çré Guru. Therefore, one should invoke Çré Guru when beginning
to chant. When one of his disciples asked Çréla Näräyaëa Mahäräja how to maintain
enthusiasm for chanting in his absence, he instructed that, “Just as you see me now,
you should think that ‘Çré Gurudeva is sitting in front of me, taking harinäma and
looking into my eyes, and I am chanting along with him. The japa-mälä is the umbilical
cord through which he nourishes my bhakti and removes my anarthas.’ Don’t think
that I ever leave you; never, never. I am always with you.”

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The six Gosvämés set the ideal example of chanting a fixed number of harinäma
while considering themselves lower than a blade of grass
saìkhyä-pürvaka-näma-gäna-natibhiù kälävasäné-kåtau
nidrähära-vihärakädi-vijitau cätyanta-dénau ca yau
rädhä-kåñëa-guëa-småter madhurimänandena sammohitau
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau
Çré Ñaò-gosvämy-añöakam, Çréla Çréniväsa Äcärya/SGG p. 126
saìkhyä-pürvaka—in a scheduled measurement; näma-gäna—singing the holy names;
gäna—chanting; natibhiù—and by bowing down; käla-avasäné-kåtau—who pass their
time in this way; nidra-ähära—sleeping and eating; vihäraka-ädi—recreation, etc.; viji-
tau—who have conquered; ca—and; atyanta-dénau—who are extremely meek and
humble; ca—and; yau—who; rädhä-kåñëa—of Rädhä and Kåñëa; guëa-småteù—of
remembering the transcendental qualities; madhurimä—of the sweetness; änandena—
by the bliss; sammohitau—who are completely enchanted; vande—I offer my respectful
obeisances; rüpa-sanätanau raghu-yugau çré-jéva-gopälakau—unto the six Gosvämés.
I worship the Six Gosvämés, who passed all their time in chanting the holy
names, singing songs, and offering daëòavat-praëäma, thereby humbly fulfilling
their vow to complete a fixed number daily. In this way they utilized their valuable
lives and conquered over eating and sleeping. They were always very meek and
humble and thus they became enchanted in divine rapture, remembering Çré
Rädhä-Kåñëa’s sweet qualities.

näma-gäne sadä ruciù

BRS 1.3.25-26/CC Madhya 23.18-19/BRSB p. 139/BR 6.3
To constantly chant the name of Hari with the faith that çré-näma-bhajana is the top-
most form of bhajana, is called näma-gäne sadä ruciù, taste in chanting the holy name.
Çréla Näräyaëa Mahäraja: To have a taste for the holy name is the key to obtaining
the ultimate auspiciousness. Kåñëa-näma is both the practice and the goal. The topmost
name, as taught by Çré Gaurasundara, is the Hare Kåñëa mahä-mantra. Nowadays, non-
devotees write lyrics that are imaginary and full of rasa-äbhäsa, overlapping of tran-
scendental mellows. Many people understand these lyrics to be näma-mantras, but such
mantras [i.e. Nitai-Gaura Rädhe-Çyäm; Rädhe Rädhe Çyäma milade, etc.] are not men-
tioned in the scriptures and it is improper to chant them. Çréman Mahäprabhu has
given the order: “ihä vai ära nä bolibä boläibä – ask them to chant only Hare Kåñëa,
nothing else, and not induce others to chant anything else [Çré Caitanya-bhägavata,
Madhya-khaëòa 13.10].”

~ Thus ends section 4) The Method of Chanting the Holy Name ~

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~ 5) Primary and Secondary names of Kåñëa ~

The secondary names of God and their symptoms
jaòäkåtira paricaye näma yata
prakåtir guëe gauëa vedera sammata
såñöi karttä paramätmä brahma sthiti-kara
jagat saàhartä pätä yajïeçvara hara
Hari-näma-cintämaëi
According to the Vedas, those names of the Supreme Lord Çré Kåñëa which
describe Him in relation to the material world such as: God, the Almighty, the
Creator, Maintainer or Destroyer of the Universe, Paramätmä (Supersoul),
Brahman, the Savior, the Lord of Sacrifice, and He who takes away, are inferior or
secondary names of Godhead.

The primary and secondary names of the Lord and their respective results
ei rüpa näma, karma-jïäna-käëòa-gata
puëya mokña däna kare çästrera sammata
nämera ye mukhya-phala kåñëa-prema-dhana
tära mukhya näme mätra labhe sädhu-gaëa
Hari-näma-cintämaëi
Thoe inferior names of the Supreme Personality of Godhead, Çré Kåñëa, are
called upon by those who are on the paths of karma and jïäna. According to the
scriptures, one who calls upon these names gets piety and liberation. On the other
hand, the result of chanting the principal names of the Lord [Govinda, Gopäla,
Yaçomati-nandana, Nanda-nandana, Räma, Rädhä-ramaëa, Rädhä-nätha, Hari,
Madana-mohana, Çyämasundara, Mädhava, Gopénätha, and Yadava] is kåñëa-
prema. In this way, the saintly attain love of Godhead by chanting the principal
names of Çré Kåñëa [while those attached to karma and jïäna get mere piety and
impersonal liberation by chanting inferior and secondary names because their
conception of Godhead is also secondary and inferior].

Day and night without shyness one should chant the principal names
naktaà divä ca gatabhir jita-nidra eko
nirviëëa ékñita-patho mita-bhuk praçäntaù

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yady acyute bhagavati sva-mano na sajjen

nämäni tad-rati-karäëi paöhed vilajjaù
Bhägavata-näma-kaumudé/BR 1.36
If your mind is not absorbed in the name of Çré Bhagavän Acyuta, then day and
night without shyness chant those principal names that are endowed with rati
(such as Rädhä-ramaëa, Vraja-vallabha and Gopéjana-vallabha. These names will
endow the chanter with that rati). Minimize sleep, eat moderately, and proceed on
the path of spiritual truth with a peaceful mind and a disregard for worldly things.

A prayer for attaining attachment to the (primary) holy names

agha-damana-yaçodä-nandanau nanda-süno
kamala-nayana-gopé-candra-våndävanendräù
praëata-karuëa-kåñëäv ity aneka-svarüpe
tvayi mama ratir uccair vardhatäà nämadheya
Nämäñöaka 5/BR 2.2
agha-damana—crusher of Agha; yaçodä-nandanau—son of Yaçodä; nanda-süno—son
of Nanda Mahäräja; kamala-nayana—lotus-eyed; gopé-candra—moon of the gopés;
våndävana-indräù—O Indra of Våndävana; praëata-karuëa—merciful to the worshipper;
kåñëau—Kåñëa; iti—thus; aneka—many; svarüpe—forms; tvayi—in You; mama—of me;
ratiù—love; uccaiù—greatly; vardhatäm—may increase; nämadheya— the holy name.
O Aghadamana! O Yaçodä-nandana! O Nanda-sünu! O Kamala-nayana! O
Gopécandra! O Våndävanendra! O Praëata-karuëa! O Kåñëa! O Näma Bhagavän,
possessor of inconceivable glories, may my affection for You and my attachment for
the original forms of Your innumerable names continue to always increase.

The mantra given to Gopa Kumära by his Guru

çré-kåñëa gopäla hare mukunda govinda he nanda-kiçora kåñëa
hä çré-yaçodä-tanaya praséda çré-ballavé-jévana rädhikeça
Çré Båhad-bhägavatämåtam 2.4.7/SGG p. 197
çré-kåñëa—Çré Kåñëa; gopäla—Gopäla; hare—Hari; mukunda—Mukunda; govinda—
Govinda; he—O!; nanda—of Nanda; kiçora—son; kåñëa—Kåñëa; hä—O!; çré-yaçodä—
of Yaçodä; tanaya—son; praséda—be kind; çré-ballavé—of the gopés; jévana—life; räd-
hikä—of Rädhikä; éça—Lord [or rädhikeça—He who is controlled by Çrémati Rädhikä].
O Çré Kåñëa! Gopäla! Hari! Mukunda! Govinda! O son of Nanda! Kåñëa! O son
of Yaçodä! Life of the gopés! Lord of Rädhikä! May you be pleased with me!

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Kåñëa has invested all His potencies in His primary names

däna-vrata-tapas-tértha-yäträdénaç ca yäù sthitäù
çaktayo deva-mahatäà sarva-päpa-haräù çubhäù
räjasüyäçvamedhänäà jïänasyädhyätma-vastunaù
äkåñya hariëä sarväù sthäpitäù sveñu nämasu
Skanda Puräëa/BR 2.3
Whatever potency to nullify sins or bestow auspiciousness found in charity,
vows, austerities, pilgrimage, the räjasüya and açvamedha yajïas, knowledge of
transcendental objects, and so forth, has been invested by Çré Hari in His own
holy names (that is, the primary names).

Täraka (bestowing liberation) and Päraka (bestowing prema) names

mukti-hetuka täraka haya ‘räma-näma’
‘kåñëa-näma’ päraka haïä kare prema-däna
CC Antya 3.257
mukti-hetuka—the cause of liberation; täraka—deliverer; haya—is; räma-
näma—the holy name of Lord Räma; kåñëa-näma—the holy name of Lord Kåñëa;
päraka—that which delivers one from birth and death; haïä—being; kare—gives;
prema-däna—the wealth of Kåñëa-prema.
The holy name of Lord Räma (täraka-näma) transports one to the other side of
the ocean of nesience and gives liberation, but the holy name of Kåñëa (päraka-
näma) bestows the wealth of kåñëa-prema.

Oà is famous as Täraka-brahma
oà ity etad brahmaëo nediñöaà näma yasmäd uccäryamäna
eva saàsära-bhayät tärayati tasmäd ucyate tära iti
Åg Veda 1.156.3/BR 1.27
I meditate on Oà, the name of Param Brahma Bhagavän who is most close to
all jévas, since He dwells within their heart of hearts. One who utters that name
is liberated from the fear of the material world and for this reason Oà is famous
by the name täraka-brahma (that which bestows liberation).

Thus ends section 5) Primary and Secondary names of Kåñëa

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~ 6) The Holy Name Should Always be Chanted ~

(regardless of time, place, and circumstance)
Determination to continue chanting in the face of all obstacles
khaëòa-khaëòa hai deha jäya yadi präëa
tabu ämi vadane nä chäòi harinäma
CB Ädi 16.94/Upad. 3, pt
Regardless if my body is cut to pieces and the life-air exits my body, I will never
abandon the chanting of harinäma. (Çréla Haridäsa Öhäkura)

When Your Lordship’s holy name is chanted, everything becomes faultless

mantratas tantrataç chidraà deça-kälärha-vastutaù
sarvaà karoti niçchidram anusaìkértanaà tava
SB 8.23.16/HBV 11.376
mantrataù—in pronouncing the Vedic mantras improperly; tantrataù—in insuffi-
cient knowledge for following regulative principles; chidram—discrepancy; deça—
in the matter of country; käla—and time; arha—and recipient; vastutaù—and
paraphernalia; sarvam—all these; karoti—makes; niçchidram—without discrepan-
cy; anusaìkértanam—constantly chanting the holy name; tava—of Your Lordship.
There may be discrepancies in pronouncing the mantras and observing the regulative
principles, and there may be discrepancies in regard to time, place, person and parapher-
nalia. But when Your Lordship’s holy name is chanted, everything becomes faultless.

In the performance of näma-bhajana, there is no consideration of cleanli-

ness or uncleanliness, nor of proper or improper time
na deça-käla-niyamo na çaucäçauca-nirëayaù
paraà saìkértanäd eva räma rämeti mucyate
Vaiçvänara-saàhitä/BR 2.4
In chanting the holy name, there is no rule concerning place and time, nor
regarding cleanliness or uncleanliness. By repeating the name “Räma”, or in other
words by performing saìkértana of the mahä-mantra, the topmost liberation –
namely prema-bhakti – is obtained.

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The Holy Name is independent of time, place, and circumstance

na deça niyamo räjan na käla niyamas tathä
vidyate nätra sandeho viñëor nämänukértane
kälo'sti däne yajïe ca snäne kälo' sti saj jape
viñëu-saìkértane kälo nästy atra påöhivé-tale
Hari-bhakti-viläsa 11.412, 413
O king, there are no rules governing the time and place wherein the holy name
of Viñëu can be chanted. Of this there is no doubt. Charity and sacrifice are gov-
erned by various rules regarding time and place, such as the taking of bath and the
silent uttering of mantras. But the holy name of Viñëu can be chanted in saìkértana
at any time, in any circumstances, in any place on earth.

na deça-niyamas tasmin na käla-niyamas tathä

nocchiñöhädau niñedho 'sti çré harer-nämni lubdhaka
Hari-bhakti-viläsa 11.408
O hunter, there are no restrictions on when or where the holy name of Çré Hari
may be chanted and no prohibitions regarding the uncleanness of the mouth from
which the holy name comes forth.

~ Thus ends section 6) The Holy Name Should Always be Chanted ~

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~ 7) Çuddha-Näma Appears by Sädhu-saìga ~

mamäham iti dehädau hitvämithyärtha-dhér matim
dhäsye mano bhagavati çuddhaà tat-kértanädibhiù
iti jäta-sunirvedaù kñaëa-saìgena sädhuñu
gaìgä-dväram upeyäya mukta-sarvänubandhanaù
SB 6.2.38-39
mama—my; aham—I; iti—thus; deha-ädau—in the body and things related to the
body; hitvä—giving up; amithyä—not false; artha—on values; dhéù—with my con-
sciousness; matim—the attitude; dhäsye—I shall engage; manaù—my mind; bhaga-
vati—on the Supreme Personality of Godhead; çuddham—pure; tat—His name; kér-
tana-ädibhiù—by chanting, hearing and so on; iti—thus; jäta-sunirvedaù—(Ajämila)
who had become detached from the material conception of life; kñaëa-saìgena—by a
moment’s association; sädhuñu—with devotees; gaìgä-dväram—to Hardwar (hari-
dvära); upeyäya—went; mukta—being freed from; sarva-anubandhanaù—all kinds of
material bondage.
Simply because I chanted the holy name of the Lord in the association of pure
devotees, my heart is now becoming purified. Therefore I shall not fall victim again
to the false lures of material sense gratification. Now that I have become fixed in
the Absolute Truth, henceforward I shall not identify myself with the body. I shall
give up false conceptions of “I” and “mine” and fix my mind on the lotus feet of
Kåñëa. Because of a moment’s association with pure devotees (the Viñëudütas),
Ajämila detached himself from the material conception of life with determination.
Thus freed from all material attraction, he immediately started for Hardwar.

särvabhauma-saìge tomära ‘kaluña’ haila kñaya

‘kalmaña’ ghucile jéva ‘kåñëa-näma’ laya
CC Madhya 15.276
särvabhauma-saìge—by the association of Särvabhauma; tomära—your; kaluña—
contamination; haila kñaya—is now vanquished; kalmaña—contamination; ghu-
cile—when dispelled; jéva—the living entity; kåñëa-näma—the Hare Kåñëa mahä-
mantra; laya—can chant.
“However, due to the association of (a pure devotee like) Särvabhauma
Bhaööäcärya, all your contamination is now vanquished. When a person’s heart is
cleansed of all contamination, he is able to chant the mahä-mantra, Hare Kåñëa.”

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asädhu-saìge bhäi "kåñëa näma" nähi haya

"nämäkñara" bähiräya baöe näma kabhu naya
Prema-vivarta
O brothers, the holy name of Kåñëa is never to be found in the association of
those who are un-saintly. The external sound of the holy name is never the same
as the pure name.

My heart is just like a desert, yearning for the nectar shower of Çré Näma
kåñëa-näma dhare kata bala
viñaya-väsanänale mora citta sadä jwale
ravi-tapta maru-bhümi sama
karëa-randhra-patha diyä,
hådi mäjhe praveçiyä
variñoya sudhä anupam
Çaraëägati, Bhaktivinoda Öhäkura/KGH 17.60
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 unpar-
alleled nectar upon my soul.
[an alternative translation:] How much power is there in kåñëa-näma? The
desire for mortal things cannot satisfy me because by nature they are death-pro-
ducing. And not one or two, but thousands of such death-producing desires have
taken shelter in my mind. So, my subconscious region is always burning. This is my
internal mental condition. But somehow, by the grace of sädhu and Guru, the holy
name of Kåñëa with its infinite prospect has entered through the holes of my ears
and reached the plane of my heart. And there, with some peculiar hope, with infi-
nite, auspicious possibilities, it touched my heart with a new kind of nectar. (SSM)

~ Thus ends section 7) Çuddha-näma Appears by Sädhu-saìga ~

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~ 8) Nämäbhäsa (A Shadow of Pure Näma) ~

Nämäbhäsa liberates from material bondage

sakåd eva (api) parigétaà çraddhayä helayä vä
bhåguvara nara-mätraà tärayet kåñëa-näma
Padma-Puräëa/Skanda Puräëa/Padyävalé 26/HBV 11.451/JD ch. 6, 25/BR 1.18/MK 1.16
sakåt—once; api—even; parigétam—chanted; çraddhayä—with faith; helayä—
with contempt; vä—or; bhågu-vara—O best of the Bhågus; nara-mätram—a per-
son; tärayet—delivers; kåñëa—of Lord Kåñëa; näma—the name.
O best of the Bhågu dynasty, if one even once chants the holy name of Lord
Kåñëa, either with faith or contempt, the holy name will liberate that chanter
from material bondage.

Even once chanting without offence (näma-äbhäsa) eradicates all of one’s

karmic reactions
aàhaù saàharad akhilaà sakåd udayäd eva sakala-lokasya
taraëir iva timira-jaladhià jayati jagan-maìgalaà harer näma
Padyävalé 16, Çrédhara Svämé /CC Antya 3.181
aàhaù—the resultant action of sinful life, which causes material bondage;
saàharat—completely eradicating; akhilam—all; sakåt—once only; udayät—by ris-
ing; eva—certainly; sakala—all; lokasya—of the people of the world; taraëiù—the
sun; iva—like; timira—of darkness; jala-dhim—the ocean; jayati—all glories to; jagat-
maìgalam—auspicious for the whole world; hareù näma—the holy name of the Lord.
[Çréla Haridäsa Öhäkura said:] “As the rising sun immediately dissipates all the
world’s darkness, which is deep like an ocean, so the holy name of the Lord, if
chanted even once without offences (i.e. näma-äbhäsa), dissipates all the reac-
tions of a living being’s sinful life. All glories to that holy name of the Lord, which
is auspicious for the entire world.”

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Bhakti-rasämåta-sindhu states that even nämäbhäsa destroys all sins and

liberates one from material existence
taà nirvyäjaà bhaja guëa-nidhià pävanaà pävanänäà
çraddhä rajyan matir atitaräm uttama-çloka-maulim
prodyann antaù-karaëa-kuhare hanta yan-näma-bhänor
äbhäso ’pi kñapayati mahä-pätaka-dhvänta-räçim
BRS 2.1.103/CC Antya 3.62/BR 1.10
tam—Him; nirvyäjam—without duplicity; bhaja—worship; guëa-nidhim—O
reservoir of all good qualities; pävanam—purifier; pävanänäm—of all other puri-
fiers; çraddhä—with faith; rajyan—being enlivened; matiù—mind; atitaräm—
exceedingly; uttamaù-çloka-maulim—the best of the personalities who are wor-
shiped by choice poetry or who are transcendental to all material positions;
prodyan—manifesting; antaù-karaëa-kuhare—in the core of the heart; hanta—
alas; yat-näma—whose holy name; bhänoù—of the sun; äbhäsaù—slight appear-
ance; api—even; kñapayati—eradicates; mahä-pätaka—the resultant actions of
greatly sinful activities; dhvänta—of ignorance; räçim—the mass.
O reservoir of good qualities, just faithfully perform bhajana of Çré Kåñëa without duplic-
ity. He is the supreme savior among all saviors, and the most exalted of those worshipped with
transcendental çlokas. When even a slight appearance of His name, which is like the sun, aris-
es in one’s cave-like heart, it destroys the darkness of great sins that are present there.

The four kinds of Nämäbhäsa

säìketyaà pärihäsyaà vä stobhaà helanam eva vä
vaikuëöha-näma-grahaëam açeñägha-haraà viduù
SB 6.2.14
säìketyam—as an assignation; pärihäsyam—jokingly; vä—or; stobham—as musical
entertainment; helanam—neglectfully; eva—certainly; vä—or; vaikuëöha—of the
Lord; näma-grahaëam—chanting the holy name; açeña—unlimited; agha-haram—
neutralizing the effect of sinful life; viduù—advanced transcendentalists know.
One who chants the holy name of the Lord is immediately freed from the reac-
tions of unlimited sins, even if he chants indirectly [to indicate something else],
jokingly, for musical entertainment, or even neglectfully. This is accepted by all
the learned scholars of the scriptures.

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The example of Ajämila

mriyamäëo harer näma gåëan putropacäritam
ajämilo ’py agäd dhäma kim uta çraddhayä gåëan
SB 6.2.49/CC Antya 3.187/BPKG p. 327/GKH (P)
mriyamäëaù—at the time of death; hareù näma—the holy name of Hari; gåëan—
chanting; putra-upacäritam—indicating his son; ajämilaù—Ajämila; api—even;
agät—went; dhäma—to the spiritual world; kim uta—what to speak of; çrad-
dhayä—with faith and love; gåëan—chanting.
While dying, Ajämila chanted the holy name of the Lord, intending to call his
son Näräyaëa. Nevertheless, he attained the spiritual world. What then to speak
of those who chant the holy name with faith and reverence?

etävatälam agha-nirharaëäya puàsäà

saìkértanaà bhagavato guëa-karma-nämnäm
vikruçya putram aghavän yad ajämilo ’pi
näräyaëeti mriyamäëa iyäya muktim
SB 6.3.24/KGH (P)
etävatä—with this much; alam—sufficient; agha-nirharaëäya—for taking away the reac-
tions of sinful activities; puàsäm—of human beings; saìkértanam—the congregational
chanting; bhagavataù—of the Supreme Personality of Godhead; guëa—of the transcenden-
tal qualities; karma-nämnäm—and of His names according to His activities and pastimes;
vikruçya—crying to without offense; putram—his son; aghavän—the sinful; yat—since;
ajämilaù api—even Ajämila; näräyaëa—the Lord’s name, Näräyaëa; iti—thus;
mriyamäëaù—dying; iyäya—achieved; muktim—liberation.
Therefore it should be understood that one is easily relieved from all sinful reactions
by chanting the holy name of the Lord and chanting of His qualities and activities. This
is the only process recommended for relief from sinful reactions. Even if one chants the
holy name of the Lord with improper pronunciation, he will achieve relief from mate-
rial bondage if he chants without offenses. Ajämila, for example, was extremely sinful,
but while dying he merely chanted the holy name, and although calling his son, he
achieved complete liberation because he remembered the name of Näräyaëa.

mukti tuccha-phala haya nämäbhäsa haite

ye mukti bhakta nä laya, se kåñëa cähe dite
CC Antya 3.186,188
mukti—liberation; tuccha-phala—insignificant result; haya—is; näma-äbhäsa

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haite—from a glimpse of the awakening of offenseless chanting of the holy name;

ye—which; mukti—liberation; bhakta—a devotee; nä laya—does not take; se—
that; kåñëa—Lord Kåñëa; cähe dite—wants to offer.
Liberation is insignificant in comparison to nämäbhäsa (a glimpse of the awak-
ening of offenseless chanting of the holy name). Thus a devotee will never accept
mukti even if Kåñëa wants to give it to him.

oà äsya jänanto näma cid-viviktan mahas te viñëo sumatià bhajäma-

he oà tat sat
Bhagavata-Sandarbha 47
This mantra (oà tat sat) means, "O Lord Visnu, Your name is conscious (cit)
and therefore self-effulgent (mahaù) and so even one with partial knowledge of
the eternal nature of Your name, and incomplete understanding of the glory of
proper chanting, can attain knowledge of You merely by repeating the syllables,
because You, who are known by Oà, are self-existent (sat)." Thus it is seen that
nämäbhäsa liberates a person from fear and envy even if only alluded to.

he viñëo! te tava näma cit cit-svarüpam ataeva mahaù sva-prakäça-

rüpam | tasmäd asya nämnaù ä éñad api jänantaù na tu samyag
uccära-mähätmyädi-puraskäreëa | tathäpi vivaktan bruväëäù
kevalaà tad-akñaräbhyäsa-mätraà kurväëäù sumatià tad-viñayäà
vidyäà bhajämahe präpnumaù | yatas tad eva praëava-vyaïjitaà
vastu sat svataù-siddham iti | ataeva bhaya-dveñädau çré-mürteù
sphürter iva säìketyädäv apy asya muktidatvaà çrüyate
Bhagavata Sandarbha 4
O Viñëu! Your holy name is of the nature of divine consciousness - it is transcen-
dental reality par-excellence. It is a manifestation of Your own divine form, even if
someone utters it without being aware of its full glories. To utter the name without
being fully aware of its glories means nämäbhäsa, or uttering the syllables of the
holy name which are only the outer reflection. Even in such a positon we shall
attain divine knowledge of the Lord, by such worship. Because this line contains
the word oà it indicates that the use of the word "sat" means svata-siddhaù.
Therefore the Lord’s divine form manifests even for one uttering nämäbhäsa
(because of säìketya and so forth), and thus one attains liberation from the pos-
tion of fear and envy.

~ Thus ends section 8) Nämäbhäsa ~

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9) The Ten Offences to the Holy Name

Padma-Puräëa, Brahma-Khaëòa 25.15–18, 22-23

satäà nindä nämnaù paramam aparädhaà vitanute
yataù khyätià yätaà katham u sahate tad-vigarhäm (1)
satäm—of devotees; nindä—blasphemy; nämnaù—against the holy name;
paramam—the greatest; aparädham—offence; vitanute—makes; yataù—because;
khyätim—broadcasting the glories; yätam—engaged in preaching the glories of the
Lord; katham—how?; u—indeed; sahate—he will tolerate; tad—of them; vigarhäm—
such blasphemy.
To blaspheme devotees who have dedicated their lives to chanting the holy
name and broadcasting the glories of the Lord is the greatest offence. The holy
name, who is identical with Kåñëa, will never tolerate such blasphemous activities.

çivasya çré-viñëor ya iha guëa-nämädi-sakalaà

dhiyä bhinnaà paçyet sa khalu hari-nämähita-karaù (2)
çivasya—the name of Lord Çiva; çré-viñëoù—Lord Viñëu; yaù—who; iha—in this
material world; guëa—qualities; näma—name; ädi-sakalam—everything; dhiyä—
with the conception; bhinnam—difference; paçyet—may see; saù—he; khalu—
indeed; hari-nämä—the holy name of the Lord; ahita-karaù—offender.
One who considers the name of Lord Çiva to be equal to the holy name of Lord
Viñëu or thinks that näma and nämé are different is an offender to Çré hari-näma

guror avajïä (3)

guroù—of the spiritual master; avajïä—disrespect or disobedience.
To disobey the orders of the Guru or to consider him an ordinary person (i.e. to
consider his body material).

çruti-çästra-nindanam (4)
çruti-çästra-nindanam—(to find fault with) the Vedas or their corollary literature.
To blaspheme the Vedic literatures or literatures in pursuance of the Vedic version.

artha-vädaù (5)
artha-vädaù—to give some interpretation
To consider the exalted glories of the Lord described in çästra to be exaggeration.

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hari-nämni kalpanam (6)

hari-nämni—of Çré-näma; kalpanam—to make an imaginary interpretation.
To give a concocted interpretation of the holy name of the Lord.

nämno baläd yasya hi päpa-buddhir

na vidyate tasya yamair hi çuddhiù (7)
nämnaù—the holy name; baläd—on the strength; yasya—who has; hi—indeed;
päpa—sinful; buddhiù—mentality; na—not; vidyate—is; tasya—of him;
yamaiù—by austerities; hi—indeed; çuddhiù—purification.
To think that the Hare Kåñëa mantra can counteract all sinful reactions and one
may therefore go on with his sinful activities and at the same time chant the Hare
Kåñëa mantra to neutralize them is the greatest offense at the lotus feet of hari-näma.
There is no way for such a person to be purified through practising austerities.

dharma-vrata-tyäga-hutädi-sarva-
çubha-kriyä-sämyam api pramädaù (8)
dharma—religious performances or pious deeds; vrata—vows of penance and aus-
terity; tyäga—renunciation; huta—agnihotra yajïas or sacrificial offerings; ädi—
etc.; sarva—all; çubha—auspicious; kriyä—activities; sämyam—equality; api—
also; pramädaù—inattentive.
To consider that the results achieved through auspicious pious activities such
as religious vows, renunciation, offering oblations in the sacrificial fire etc., are
comparable to the chanting of the divine names of Çré Hari.

açraddadhäne vimukhe ’py açåëvati

yaç copadeçaù çiva-nämäparädhaù (9)
açraddadhäne—to one who is faithless; vimukhe—inimical; api—even; açåëvati—
does not want to hear; yaù—one who; ca—and; upadeçaù—gives instruction;
çiva—filled with auspiciousness; nämäparädhaù—offence to the holy name.
It is an offence to preach the confidential glories of the all-auspicious names of the
Lord to a person in whose heart çraddhä (faith) has not arisen or to the inimical.

çrutväpi näma-mähätmye yaù préti-rahito naraù

ahaà-mamädi-paramo nämni so ’py aparädha-kåt (10)
Padma-Puräëa/Upadeçämåta 1, pt
çrutvä—who has heard; api—even; näma—the holy name; mähätmye—the glo-

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ries; yaù—who is; préti—of love; rahitaù—devoid; naraù—a person; aham—false

ego, “I and Mine”; mamädi—mine etc.; paramaù—dedicated; nämni—the holy
name; saù—he; api—even; aparädha—offense; kåt—doing.
That person who, in spite of hearing the astonishing glories of çré-näma, main-
tains the consciousness of aham mama ädi (‘I am this body and things related to
this body are mine’) and who displays no persistence in or love for chanting the
holy name, is an offender at the feet of çré-näma.

api pramädaù
api—also; pramädaù—inattentive (chanting).
Pramäda which means being negligent and inattentive while uttering Çré
Rädhä-Kåñëa’s names is also highly offensive to çré näma (Inattentive chanting
devoid of absorption is the root cause of all offences).

~ Thus ends section 9) The Ten Offences to the Holy Name ~

~ 10) Çlokas Pertaining to Nämäparädha ~

The definition of aparädha (offences)

apagata-rädho yasmät iti aparädhaù
Mahäjana väkya
apagata—disappear; rädho—affection; yasmät—on account of which; iti—thus;
aparädhaù—offence.
Any act or emotion which hinders the flow of love and affection. (Any activity
which causes Kåñëa to withdraw his affection and protection or any activity per-
formed with an envious mood is also aparädha).

The principal offence to the Holy Name (Vaiñëava aparädha)

näçcaryam etad yad asatsu sarvadä
mahad-vinindä kuëapätma-vädiñu
serñyaà mahäpüruña-päda-päàsubhir
nirasta-tejaùsu tad eva çobhanam

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SB 4.4.13
na—not; äçcaryam—wonderful; etat—this; yat—which; asatsu—evil; sarvadä—
always; mahat-vinindä—the deriding of great souls; kuëapa-ätma-vädiñu—among
those who have accepted the dead body as the self; sa-érñyam—envy; mahä-püruña—
of great personalities; päda-päàsubhiù—by the dust of the feet; nirasta-tejaùsu—
whose glory is diminished; tat—that; eva—certainly; çobhanam—very good.
It is not surprising that persons who have accepted the transient material body
as the self are always engaged in deriding great souls. Such envy on the part of
materialistic persons is very good because that is the way they fall down. They are
diminished by the dust of the feet of great saintly devotees.

One who offends devotees does not chant the real name
hena vaiñëavera nindä kare yai jana
sei päya duùkha-janma jévana-maraëa
vidyä-kula-tapa-saba viphala tähära
vaiñëava nindaye ye ye päpé duräcära
püjä o tähära kåñëa nä kare grahaëa
vaiñëavera nindä kare ye päpiñöha-jana
CB Madhya 4.360
One who commits offenses against Vaiñëavas attains only misery, life after life.
His learning, exalted births and austerity bears no fruit. Blasphemy of Vaiñëavas
is the worst kind of sinful behavior and one who does so will find that Kåñëa does
not accept his worship. A person who blasphemes Vaiñëavas is therefore the worst
kind of sinner.

çülapäëi-sama yadi vaiñëavere ninde

tathäpiha näça yäya, kahe çästra-våëde
ihä nä mäniyäye sujana-nindä kare
janme janme se päpiñöha deva-doñe mare
CB Madhya 22.54,56
It is the conclusion of all the revealed scriptures that one who blasphemes a
devotee is doomed. For such a person, everything is torn to pieces by the power-
ful trident of his sinful reactions. A sinful person who disregards this principle
and insults great souls will suffer birth after birth for his offense.

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 NÄMA-TATTVA

Vaiñëava-aparädhis are severely punished by Yamaräja

prabhu bale, vaiñëava nindaye yei jana
kuñöha-roga kon tära çätiye likhana
äpätataù çästri kichu haiyäche mätra
ära kata äche yama-yätanära pätra
cauräçé sahasra yama-yätanä pratyekñe
punaù punaù kari bhüïje vaiñëava-nindake
CB Madhya 4.375-377
Mahäprabhu said, "It is written that one who blasphemes the Vaiñëavas will suf-
fer from leprosy, after which he will be punished by the agents of Yamaräja again
and again, in thousands of births”.

Çiva’s wife declares: Vaiñëava-aparädhis should have their tongues cut out
karëau pidhäya nirayäd yad akalpa éçe
dharmävitary asåëibhir nåbhir asyamäne
chindyät prasahya ruçatém asatéà prabhuç cej
jihväm asün api tato visåjet sa dharmaù
SB 4.4.17
karëau—both ears; pidhäya—blocking; nirayät—one should go away; yat—if;
akalpaù—unable; éçe—the master; dharma-avitari—the maintainers of dharma;
asåëibhiù—by irresponsible; nåbhiù—persons; asyamäne—being blasphemed;
chindyät—he should cut; prasahya—by force; ruçatém—vilifying; asatém—of the blas-
phemer; prabhuù—one is able; cet—if; jihväm—tongue; asün—(his own) life; api—
certainly; tataù—then; visåjet—should give up; saù—that; dharmaù—is the process.
[Saté (Çiva’s wife) said:] “If one hears an irresponsible person blaspheme the
saintly maintainers of dharma, one should block his ears and go away if unable to
punish him. But if one is able to kill, then one should by force cut out the blasphe-
mer’s tongue and kill the offender, and after that one should give up his own life.”

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ÇRÉ ÇLOKÄMÅTAM - ABHIDHEYA

The great fault of hearing blasphemy of Vaiñëavas

[vaiñëava nindä çravane 'pi doña uktaù] (SB 10.74.40)
nindäà bhagavataù çåëvan tat parasya janasya vä
tato näpaiti yaù so 'pi yäty adha sukåtät cyutaù
tato'pagamaç cäsamarthasya eva; samarthena tu nindaka-jihvä chettavyä;
taträpy asamarthena sva-präëa-parityägo 'pi kartavyaù
Bhakti Sandarbha 265
The Çrémad Bhägavatam says that it is a great fault to hear blasphemy of
Vaiñëavas. It states: "He who does not leave the place where devotees of the Lord
are blasphemed, but continues to hear such blasphemy, is guilty of a great sin. He
is deprived of all his piety and falls down into hell." It is enjoined that one must
leave the place of blasphemy. But that is for those who are not adept at çästric argu-
ment. If capable, one should ‘cut out the tongue of the blasphemer’ (i.e. defeat his
arguments). If unable to do that, one should give up his life rather than continue
to hear such blasphemy.

The way to overcome Vaiñëava-aparädha

ye vaiñëava-sthäne aparädha haya yära
puna se kñamile aparädha ghuce tära
CB Madhya 22.32
If one offends a Vaiñëava, the only way to get free from the offense is to go back
that Vaiñëava and beg his forgiveness.

käïöä phuöe yei mukhe, sei mukhe yäya

päye käïöä phuöile ki skändhe bähiräya
CB Antya 4.380
Just as it takes a thorn to remove a thorn, the offense committed by the mouth
[against a Vaiñëava] must be cured with the mouth [by begging forgiveness from
that same Vaiñëava].

The proper mentality for chanting without offence

tad açma-säraà hådayaà batedaà
yad gåhyamäëair hari-näma-dheyaiù

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 NÄMA-TATTVA

na vikriyetätha yadä vikäro

netre jalaà gätra-ruheñu harñaù
SB 2.3.24
tat—that; açma-säram—is steel-framed; hådayam—heart; bata idam—certainly
that; yat—which; gåhyamäëaiù—in spite of chanting; hari-näma—the holy name
of the Lord; dheyaiù—by concentration of the mind; na—does not; vikriyeta—
change; atha—thus; yadä—when; vikäraù—reaction; netre—in the eyes; jalam—
tears; gätra-ruheñu—at the pores; harñaù—eruptions of ecstasy.
Certainly that heart is steel-framed which, in spite of one's chanting the holy
name is not transformed. When such transformation does take place, tears fill the
eyes and the hairs stand on end.

nämaikaà yasya väci smaraëa-patha-gataà çrotra-mülaà gataà vä

çuddhaà väçuddha-varëaà vyavahita-rahitaà tärayaty eva satyam
tac ced deha-draviëa-janatä-lobha-päñaëòa-madhye
nikñiptaà syän na phala-janakaà çéghram evätra vipra
Padma-Puräëa/Hari-bhakti-viläsa 11.289/CC Antya 3.60/JD ch. 24
If a devotee once utters the holy name of the Lord, or if it penetrates his mind
or enters his ear, which is the channel of aural reception, that holy name will cer-
tainly deliver him from material bondage, whether vibrated properly or improperly,
with correct or incorrect grammar, and properly joined or vibrated in separate
parts. O brähmaëa, the potency of the holy name is therefore certainly great.
However, if one utters the vibration of çré näma for the benefit of the material
body, for material wealth and followers, or under the influence of greed or athe-
ism - in other words, if one utters the name with offences - such chanting will not
produce the desired result very soon. Therefore one should diligently avoid
offences in chanting çré hari-näma.

kåñëa-näma kare aparädhera vicära

kåñëa balile aparädhéra nä haya vikära
CC Ädi 8.24
kåñëa-näma—the holy name of Lord Kåñëa; kare—takes; aparädhera—of
offences; vicära—consideration; kåñëa—Lord Kåñëa; balile—if one chants;
aparädhéra—of the offender; nä—never; haya—becomes; vikära—transformed.
There are offences to be considered while chanting the Hare Kåñëa mantra. If the
holy name is chanted with offences, one will not experience any change of heart.

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ÇRÉ ÇLOKÄMÅTAM - ABHIDHEYA

Offences block the appearance of prema

bahu janma kare yadi çravaëa, kértana
tabu ta’ nä päya kåñëa-pade prema-dhana
CC 8.24.16/BPKG p. 20
bahu—many; janma—births; kare—does; yadi—if; çravaëa—hearing; kértana—
chanting; tabu—still; ta’—in spite of; nä—does not; päya—get; kåñëa-pade—
unto the lotus feet of Kåñëa; prema-dhana—love of God.
(If one’s heart is infested with the ten offences in the chanting of the Hare
Kåñëa mahä-mantra) Despite his endeavor to chant the holy name for many
births, he will not get kåñëa-prema which is the ultimate goal of this chanting.

eka kåñëa-näme kare sarva-päpa näça

premera käraëa bhakti karena prakäça
anäyäse bhava-kñaya, kåñëera sevana
eka kåñëa-nämera phale päi eta dhana
CC Ädi 8.26 and 8.28
eka—one; kåñëa-näme—by chanting the holy name of Lord Kåñëa; kare—makes;
sarva—all; päpa—sinful life; näça—exhausted; premera—of love of Godhead;
käraëa—cause; bhakti—devotional service; karena—becomes; prakäça—manifest;
anäyäse—without hard labor; bhava-kñaya—stoppage of repetition of birth and death;
kåñëera—of Lord Kåñëa; sevana—service; eka—one; kåñëa-nämera—chanting the
name of Kåñëa; phale—as a result of; päi—we achieve; eta—so much; dhana—wealth.
Simply chanting the Hare Kåñëa mahä-mantra without offences vanquishes all sin-
ful activities. Thus pure devotional service, which is the cause of love of Godhead,
becomes manifest. As a result of chanting the Hare Kåñëa mahä-mantra, one makes
such great advancement in spiritual life that simultaneously his material existence ter-
minates and he receives love of Godhead. The holy name of Kåñëa is so powerful that
by chanting even one pure name, one very easily achieves these transcendental riches.

hena kåñëa-näma yadi laya bahu-bära

tabu yadi prema nahe, nahe açrudhära
tabe jäni, aparädha tähäte pracura
kåñëa-näma-béja tähe nä kare aìkura
CC Ädi 8.29-30

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 NÄMA-TATTVA

hena—such; kåñëa-näma—holy name of the Lord; yadi—if; laya—one takes;

bahu-bära—again and again; tabu—still; yadi—if; prema—love of Godhead;
nahe—is not visible; nahe açru-dhära—there are no tears in the eyes; tabe—then;
jäni—I understand; aparädha—offense; tähäte—there (in that process);
pracura—enough; kåñëa-näma—the holy name of Kåñëa; béja—seed; tähe—in
those activities; nä—does not; kare—do; aìkura—sprout.
If one chants the exalted holy name of the Lord again and again and yet his love for
the Supreme Lord does not develop and tears do not appear in his eyes, it is evident that
because of his offenses in chanting, the seed of the holy name of Kåñëa does not sprout.

The real Holy Name can never awaken in mäyävädis

prabhu kahe mäyävädé kåñëe aparädhé/ brahma ätmä caitanya kahe niravadhi
ataeva tära mukhe nä äise kåñëa-näma/kåñëa-näma kåñëa-svarüpa duita samäna
näma vigraha svarüpa tina eka-rüpa/tine bheda nähi tina cid-änanda-rüpa
deha-dehéra, näma-näméra kåñëe nähi bheda/jévera dharma näma-deha-svarüpe vibheda
CC Madhya 17.129-132
[Çré Caitanya Mahäprabhu said:] Mäyävädé impersonalists are offenders to
Kåñëa. They consantly repeat words like Brahman, ätma, and caitanya. As a result,
they are unable to utter Kåñëa’s holy name. Kåñëa’s name, His form and His essen-
tial being are all one. They are spiritual and there is no distinction to be made
between them. In Kåñëa, there is no difference between body and the proprietor of
the body, nor between the name and the person named, as is the case with the jéva,
in whom all these distinctions are present.

There is no consideration of offences in chanting the names of Gaura-Nitäi

caitanya-nityänande nähi e saba vicära
näma laile prema deya, vahe açru-dhära
CC Ädi 8.31/BPKG p. 20
caitanya-nityänande—when chanting the holy names of Lord Caitanya and
Nityänanda; nähi—there are not; e saba—all these; vicära—considerations;
näma—the holy name; laile—simply by chanting; prema—ecstatic love of God;
deya—they give; vahe—there is a flow; açru-dhära—tears in the eyes.
If one only chants, with some slight faith, the holy names of Lord Caitanya and
Nityänanda, very quickly he is cleansed of all offences. Thus as soon as he chants the
Hare Kåñëa mahä-mantra, he feels the ecstasy of love for God and tears flow from his eyes.

621
ÇRÉ ÇLOKÄMÅTAM - ABHIDHEYA

Gaura does not consider offences, therefore by chanting Gaura’s names

one easily attains Çré Kåñëa
gaura-näma na laiyä, jei kåñëa bhaje giyä, sei kåñëa bahu käle päya
gaura-näma laya jei, sadya kåñëa päya sei, aparädha nähi rahe täya
Çré Navadvépa Dhäma Mähätmya
na laiyä—without uttering; gaura-näma—Çré Gaura’s names; jei—who; kåñëa—
Kåñëa’s names; bhaje—adores; giyä—singing; sei—he; kåñëa-kåñëa; bahu käle—
after a long time; päya—attains; gaura-näma—Gaura’s names; laya—utters; jei—
he; sadya—at once; kåñëa—Çré Kåñëa; päya—attains; sei—he; aparädha—
offense; nähi—not; rahe—remain; täya—in him.
One who does not utter the names of Gaura yet worship Çré Krñna and sings
His names attains Ùis shelter only after a long time. However one who utters
Gaura’s names at once attains Çré Kåñëa. Offence does not remain in His heart.

~ Thus ends section 10) Çlokas Pertaining to Nämäparädha ~

~ 11) Further Glorification of Çré Näma ~

Kali-yuga is an ocean of faults but simply by chanting the holy name one
can counteract all faults and attain perfection
kaler doña-nidhe räjann asti hy eko mahän guëaù
kértanäd eva kåñëasya mukta-saìgaù paraà vrajet
SB 12.3.51/CC Mad 20.344
kaleù—of the age of Kali; doña-nidheù—in the ocean of faults; räjan—O King;
asti—there is; hi—certainly; ekaù—one; mahän—very great; guëaù—good quali-
ty; kértanät—by chanting; eva—certainly; kåñëasya—of the holy name of Kåñëa;
mukta-saìgaù—liberated from material bondage; param—to the transcendental
spiritual kingdom; vrajet—one can go.
My dear King, although Kali-yuga is an ocean of faults, there is still one
redeeming quality of this age: Simply by chanting the Hare Kåñëa mahä-mantra,
one can become free from material bondage and go to the transcendental abode.

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Everyone can be freed by simply chanting the holy name

äpannaù saàsåtià ghoräà yan-näma vivaço gåëan
tataù sadyo vimucyeta yad bibheti svayaà bhayam
SB 1.1.14
äpannaù—entangled; saàsåtim—in the hurdle of birth and death; ghoräm—terri-
ble; yat—of whom; näma—the absolute name; vivaçaù—unconsciously; gåëan—
chanting; tataù—from that; sadyaù—at once; vimucyeta—gets freedom; yat—that
which; bibheti—fears; svayam—personally; bhayam—fear itself.
Living beings who are entangled in the terrible meshes of birth and death can
be freed immediately by even unconsciously chanting the holy name of Kåñëa,
which is feared by fear personified.

Kåñëa became Näma-rüpa and Gaura-dhäma

baddha-jéve kåpä kari kåñëa haila näma
kali-jéve dayä kari kåñëa haila gauradhäma
Çré Caitanya Mahäprabhu’s Bhagavattä-Pramäëa (Hindi)
Being merciful on the jévas who are bound within this age of quarrel, Çré Kåñëa
has become näma-rüpa; then feeling still more compassion, He also became Çré
Gaura-dhäma (Navadvépa).

I do not dwell in Vaikuëöha nor in the hearts of the yogés. I reside only in
the heart of My devotees who glorify Me
nähaà tiñöhämi vaikuëöhe yoginäà hådayeñu vä
yatra gäyanti mad-bhaktäù tatra tiñöhämi närada
(or alternative version)
nähaà vasämi vaikuëöhe yoginäà hådayena ca
mad-bhaktä yatra gäyanti tatra tiñöhämi närada
Padma Puräëa/Närada-bhakti-sütra 3.37/Bhakti Sandarbha 269/GKH (P)
na—not; aham—I; tiñöhämi [vasämi]—reside; vaikuëöhe—in Vaikuëöha;
yoginäm—of the yogés; hådayeñu—in the hearts; vä—either; [ca—and;] yatra—
where; gäyanti—they sing about Me; mat-bhaktäù—My devotees; tatra—at the
respective places; tiñöhämi—I remain; närada—O Närada.
O Närada, I do not dwell in Vaikuëöha nor am I in the hearts of the yogés. I reside
where My devotees glorify My name, form, qualities and transcendental pastimes.

623
ÇRÉ ÇLOKÄMÅTAM - ABHIDHEYA

kåñëa-nämera phala ‘premä’, sarva-çästre kaya

bhägye sei premä tomäya karila udaya
CC Ädi 7.86/GKH (P)
kåñëa-nämera—of the holy name of the Lord; phala—result; premä—love of Godhead;
sarva—in all; çästre—revealed scriptures; kaya—describe; bhägye—fortunately; sei—
that; premä—love of Godhead; tomäya—in You; karila—has done; udaya—arisen.
The conclusion of all revealed scriptures is that the ultimate result of chanting
çré näma is prema. By great great fortune this very prema has arisen in your heart.
one should awaken his dormant love of Godhead by chanting the holy name.
You are greatly fortunate to have already done so.

Yamaräja takes only those who fail to chant the holy name
jihvä na vakti bhagavad-guëa-nämadheyaà
cetaç ca na smarati tac-caraëäravindam
kåñëäya no namati yac-chira ekadäpi
tän änayadhvam asato ’kåta-viñëu-kåtyän
SB 6.3.29/GKH (P)
jihvä—the tongue; na—not; vakti—chants; bhagavat—of the Supreme
Personality of Godhead; guëa—transcendental qualities; nämadheyam—and the
nomenclature; cetaù—the heart; ca—also; na—not; smarati—remembers; tat—
His; caraëa-aravindam—lotus feet; kåñëäya—unto Lord Kåñëa through His Deity
in the temple; no—not; namati—bows; yat—whose; çiraù—head; ekadä api—
even once; tän—them; änayadhvam—bring before me; asataù—the nondevotees;
akåta—not performing; viñëu-kåtyän—duties toward Lord Viñëu.
My dear servants, please bring to me only those sinful persons who do not use their
tongues to chant the holy name and qualities of Kåñëa, whose hearts do not remem-
ber the lotus feet of Kåñëa even once and whose heads do not bow down even once
before Lord Kåñëa. Send me those who do not perform their duties toward Viñëu,
which are the only duties in human life. Please bring me all such fools and rascals.

Hearing the holy name only once frees one from material contamination
na hi bhagavann aghaöitam idaà
tvad-darçanän nåëäm akhila-päpa-kñayaù
yan-näma sakåc chravaëät

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 NÄMA-TATTVA

pukkaço ’pi vimucyate saàsärät

SB 6.16.44/GKH (P)
na—not; hi—indeed; bhagavan—O my Lord; aghaöitam—not occurred; idam—
this; tvat—of You; darçanät—by seeing; nåëäm—of all human beings; akhila—all;
päpa—of sins; kñayaù—annihilation; yat-näma—whose name; sakåt—only once;
çravaëät—by hearing; pukkaçaù—the lowest class, the caëòäla; api—also; vimucy-
ate—is delivered; saàsärät—from the entanglement of material existence.
My Lord, it is not impossible for one to be immediately freed from all material
contamination by seeing You. Not to speak of seeing You personally, merely by
hearing the holy name of Your Lordship only once, even caëòälas, men of the low-
est class, are freed from all material contamination. Considering this, who will not
be freed from material contamination simply by seeing You?

mat-kathä-väcakaà nityaà mat-kathä-çravaëe ratam

mat-kathä-préti-manasaà nähaà tyakñyämi taà naram
Bhakti-Sandarbha 269/GKH (P)
In the Viñëu-dharma-Puräëa and Skanda-Puräëa the Supreme Lord declares: “I
will never abandon any person who always recounts My glories, or delights in
hearing My glories, or whose heart enjoys descriptions of My glories.”

tärakäj jäyate muktiù samädhiketi bhavaù

Çré Kåñëa-Sandarbha 256/GKH (P)
tärakät—from the liberator; jäyate—is generated; muktiù—liberation; samäd-
hikä—greater; iti—thus; bhävaù—the meaning.
From chanting the holy name of Çré Kåñëa, one attains pure love of God, which
makes the happiness of liberation seem very insignificant.

nämnäà mukhyatamaà näma kåñëäkhyaà me parantapeti

Sri Kåñëa-Sandarbha 257/GKH (P)
nämnäm—of names; mukhyatamam—most important; näma—name; kåñëa-äkhyam—
the name Kåñëa; me—My; parantapa—O subduer of the enemies (Arjuna); iti—thus.
O Arjuna, of all My holy names, the name Kåñëa is the most important.

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ÇRÉ ÇLOKÄMÅTAM - ABHIDHEYA

What is the topmost worshipable object?

upäsyera madhye kon upäsya pradhäna?
çreñöha upäsya - yugala ‘rädhä-kåñëa’ näma
CC Mad 8.256
upäsyera—objects of worship; madhye—among; kon—which; upäsya—worshipable
object; pradhäna—the chief; çreñöha—the chief; upäsya—worshipable object; yugala—
the couple; rädhä-kåñëa näma—the holy name of Rädhä-Kåñëa, or Hare Kåñëa.

Çré Caitanya Mahäprabhu asked, “Among all worshipable objects, which is the
chief?” Rämänanda Räya replied, “The highest worshipable object is the holy
name of Rädhä and Kåñëa, the Hare Kåñëa mahä-mantra.”

Çré Näma Vandanä

jayati jayati nämänanda-rüpaà murärer
viramita-nija-dharma-dhyäna-püjädi-yatnam
katham api sakåd ättaà mukti-daà präëinäà yat
paramam amåtam ekaà jévanaà bhüñaìaà me
Çré Båhad-Bhägvatämåta 1.9, Çréla Sanätana Gosvämé
jayati jayati—all glories, all glories; näma-änanda—of the all-ecstatic name;
rüpam—to the form; muräreù—of Kåñëa Muräri, the enemy of lust; viramita—giv-
ing up; nija—of one’s own; dharma—social duties; dhyäna—meditation; püjä-ädi—
ritual worship and so on; yatnam—the endeavors; katham api—somehow or other;
sakåt—just once; ättam—taken; mukti-dam—giving liberation; präëinäm—to liv-
ing entities; yat—which; paramam—the supreme; amåtam—eternal nectar; ekam—
the only; jévanam—life-giving, maintaining; bhüñaëam—ornament; me—my.
All glories, all glories to Kåñëa-Muräri’s name, the embodiment of divine bliss!
It halts the cycle of birth and death and relieves one of all painful endeavors in
practicing religion, meditation, charity, deity worship, and austerity. It awards lib-
eration to one who utters it even once. Kåñëa-näma stands alone as the supreme
nectar and sole treasure of my life.

The experience of one’s internal spiritual form (svarüpa), required for the
culture of rägänuga-bhakti proper, is revealed by the grace of Kåñëa-näma
ésät vikaçi punaù dekhäya nija-rüpa-guëa
citta hari laya kåñëa päça
pürëa-vikaçita haiyä vraje more jäya laiyä

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 NÄMA-TATTVA

dekhäya nija-svarüpa-viläsa
Kåñëa-näma dhare kata bala, Çréla Bhaktivinoda Öhäkura
When çré näma is even slightly revealed, it shows me my own spiritual form and
characteristics. It steals my mind and takes it to Kåñëa’s side. When çré näma is
fully revealed, it takes me directly to Vraja, where it shows me my personal role in
the eternal pastimes.

The prema flower of çré-näma

pürëa-vikaçita haïä, braje more jäya laïä
dekhäya more svarüpa-viläsa
more siddha-deha diyä, kåñëa-päse räkhe giyä
e dehera kare sarba-näça
Prema-vivarta ch. 7/JD ch. 25
Now blossoming fully, the prema flower of çré-näma takes me to Vraja, and
reveals to me the pastimes of His own love dalliance. Näma gives me my own sid-
dha-deha, keeps me by the side of Kåñëa, and then He completely destroys every-
thing related to this mortal frame of mine.

Rädhä-näma and Kåñëa-näma together produce unprecedented nectar

rädheti näma nava-sundara-sédhu mugdhaà
kåñëeti näma maòhurädbhuta-gäòha-dugdham
sarva-kñaëaà surabhi-räga-himena ramyaà
kåtvä tadaiva piba me rasane kñud-ärte
Çré Stavävalé, Abhéñöa-sücanam 10, Çréla Raghunätha Däsa Gosvämé
rädhä—Rädhä; iti—thus; näma—name; nava—fresh; sundara—delicious;
sédhu—nectar; mugdham—charming; kåñëa—Kåñëa; iti—thus; näma—name;
madhura—sweet; adbhuta—wonderful; gäòha—thick; dugdham—milk; sarva—at
every; kñaëam—moment; surabhi—fragrant; räga—of love; himena—with the
ice; ramyam—pleasing; kåtvä—doing; tadä—then; eva—certainly; piba—please
drink; me—of me; rasane—O tongue; kñud-ärte—tortured by thirst.
O tongue tortured by thirst, please mix the delicious nectar of the name Rädhä
with the wonderfully sweet condensed milk of the name Kåñëa, add the fragrant
ice of pure love and drink this charming drink at every moment!

~ Thus ends Chapter 18 – Näma-tattva ~

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ÇRÉ ÇLOKÄMÅTAM - ABHIDHEYA

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