The Divine Name

THE DIVINE NAME
by
Raghava Chaitanya Das
Published by
BHAKTI VIGYAN NITYANANDA BOOK TRUST
SRI KRISHNA CHAITANYA MISSION (Regd.)
SRI BHAKTI VINOD ASHRAM
BERHAMPUR-6(GM)
(INDIA)
SRI GAUR JAYANTI

24 March 1997
(WWW Edition - Vamana dvadasi 2007)
All Rights Reserved By
BHAKTI VIGYAN NITYANANDA BOOK TRUST
CONTENTS
PREFACE........................................................................................................9
DIVINE NAME AND ITS EFFICACIES.................................................................14
DIVINE NAME - THE SWEETEST OF ALL..........................................................................................14
DIVINE NAME - THE SOLE REMEDY FOR ALL ILLS...............................................................................15
DIFFERENT DIVINE DISPENSATIONS..............................................................................................15
DIVINE NAME - THE BEST IN KALI YUGA.......................................................................................16
AGE OF MACHINES................................................................................................................16
AGE OF FREE CONTROVERSY......................................................................................................17
ABODES OF KALI..................................................................................................................17
DIVINE GRACE - ESSENTIAL......................................................................................................18
SELF-SURRENDER - WAY TO DIVINE GRACE....................................................................................18
DIVINE NAME - THE SOLE PATH FOR ALL.......................................................................................18
DIVINE NAME - THE ELIXIR OF LIFE............................................................................................19
DIVINE NAME - ITS TRUE NATURE................................................................................................19
NAME AND FORM IDENTICAL......................................................................................................20
DIVINE NAME - BEYOND HUMAN CONCEPTION..................................................................................21
LORD CHAITANYA - HIS METHOD OF PROPAGANDA.............................................................................21
SAINT'S LIVES - HUMANITY'S GUIDING STARS...................................................................................21
NAMACHARYA SRI HARIDAS THAKUR.............................................................23
HIS ADVENT........................................................................................................................23
THAKUR AT BENAPOL..............................................................................................................23
THAKUR AND TARAK-BRAHMA-NAMA............................................................................................23
THAKUR AND HIS ADVERSARIES...................................................................................................23
THAKUR AND RAMACHANDRA KHAN.............................................................................................24
RAMACHANDRA KHAN'S EVIL PLOTS..............................................................................................24
THAKUR AND THE YOUNG HARLOT................................................................................................25
HARLOT'S SECOND MEMORABLE NIGHT...........................................................................................26
THIRD ATTEMPT - HARLOT CONVERTED..........................................................................................27
THAKUR - INVULNERABLE TO SENSE-ALLUREMENTS..............................................................................28
HARLOT - A FAITHFUL DISCIPLE AND SAINT......................................................................................28
GLORY OF THE DIVINE NAME....................................................................................................29
RAMACHANDRA KHAN'S DOOM...................................................................................................29
DIVINE NAME - REDEEMS WORST OF SINNERS..................................................................................30
PREREQUISITES FOR SADHU'S COMPANY.........................................................................................30
ESSENTIAL REQUISITES FOR NAMA-BHAJAN......................................................................................30
LORD'S NAME - THE DIVINE PANACEA ...........................................................32
MATERIALISED MIND UNCONGENIAL TO DEVOTION...............................................................................32
THAKUR AT CHANDPUR............................................................................................................35
THAKUR ON THE EFFECTS OF THE NAME.........................................................................................36
THAKUR AND GOPAL CHAKRAVARTI..............................................................................................38
THAKUR ON BHAKTI AND MUKTI.................................................................................................38
GOPAL CHAKRAVARTI REBUKED...................................................................................................39
THAKUR CONSOLES THE GATHERING..............................................................................................39
EVIL CONSEQUENCES OF DISPARAGING SADHUS.................................................................................39
QUALIFICATIONS OF A RELIGIOUS PREACHER.....................................................................................40
2
SCRIPTURES - THE SOUND AUTHORITY...........................................................................................41
SCRIPTURES AND THE MODERN PUBLIC...........................................................................................41
SCRIPTURES DEFINED..............................................................................................................43
VERBAL JUGGLERY - THE SIGN OF IGNORANCE..................................................................................44
BHAKTI - SECOND TO NONE......................................................................................................44
HARIDAS THAKUR AT SANTIPUR....................................................................46
HIS MEETING WITH ADVAITA ACHARYA..........................................................................................46
BHAKTA - HIS UNIQUE POSITION.................................................................................................46
THAKUR AND MAYADEVI..........................................................................................................49
SRI KRISHNA - THE DARLING LORD OF MILLIONS..............................................................................51
SRI KRISHNA - HIS PERSONALITY................................................................................................51
SRI KRISHNA - HIS AVATARAS...................................................................................................53
SRI KRISHNA - BRAHMAN.........................................................................................................54
SRI KRISHNA - PARAMATMA......................................................................................................54
SRI KRISHNA - BHAGAVAN.......................................................................................................55
SRI KRISHNA - THE FOUNTAINHEAD OF ALL POTENCIES........................................................................56
SRI KRISHNA - HIS DIVINE ATTRIBUTES........................................................................................62
SRI KRISHNA - HIS LILA MADHURYA............................................................................................63
SRI KRISHNA - HIS PREMA MADHURYA.........................................................................................64
SRI KRISHNA - HIS VENU MADHURYA..........................................................................................66
SRI KRISHNA - HIS RUPA MADHURYA..........................................................................................67
SRI KRISHNA - THE NAME EXCELS ALL OTHER NAMES........................................................................72
SPIRITUAL MASTER AND SELF-SURRENDER....................................................74
GURU AND HIS FUNCTION.........................................................................................................74
SPIRITUAL PRECEPTOR - INDISPENSABLE..........................................................................................74
PERSONALITY OF GURU...........................................................................................................75
TRUE DISCIPLE - HIS QUALIFICATIONS............................................................................................77
THE ACT OF SUBMISSION..........................................................................................................79
ACTIVITIES FAVOURABLE TO DEVOTIONAL PROGRESS............................................................................84
UNFAVOURABLE ACTS THAT ARREST DEVOTIONAL PROGRESS...................................................................89
FIRM CONFIDENCE IN THE LORD..................................................................................................91
CHOOSING THE LORD AS PROTECTOR............................................................................................92
SELF-DEDICATION TO THE LORD..................................................................................................93
PRAYERS WITH REPENTANCE.......................................................................................................93
SUBMISSION AND TOTAL SELF-SURRENDER.......................................................................................94
HARIDAS THAKUR AND THE KAZI...................................................................97
THAKUR AND THE INHABITANTS OF FULIA........................................................................................97
COMPLAINT AGAINST THAKUR.....................................................................................................98
THAKUR AND THE CONVICTS......................................................................................................98
THAKUR AND THE GOVERNOR..................................................................................................100
THAKUR'S EXPOSITION OF RELIGIOUS PRINCIPLES..............................................................................100
RELIGIOUS RIVALRY - ITS BASIS.................................................................................................102
SANATAN DHARMA - ALL-EMBRACING RELIGION..............................................................................102
KAZI'S REACTION ON THAKUR'S EXPOSITION...................................................................................102
THAKUR'S FIRM DETERMINATION................................................................................................103
THE CRUEL JUDGEMENT..........................................................................................................104
THAKUR'S COMPASSION ON THE PERSECUTORS................................................................................105
ENEMIES OF THAKUR HUMBLED.................................................................................................108
THAKUR ON HIS PERSECUTION..................................................................................................108
3
THAKUR AND THE VENOMOUS SERPENT.........................................................................................109
HARIDAS THAKUR AND THE SNAKE-CHARMER..............................................111

THAKUR UNDER DIVINE RAPTURE................................................................................................111
ARTIFICIAL DISPLAY OF TRANCE.................................................................................................111
THAKUR EULOGISED..............................................................................................................112
NAVADVIP AND ITS RELIGIOUS BANKRUPTCY....................................................................................113
THE EFFICACIES OF LOUD CHANTING............................................................................................113
HARIDAS THAKUR AT NAVADVIP .................................................................120
THE THEN CONDITION OF NAVADVIP...........................................................................................120
CONTEMPORARY WORLD.........................................................................................................121
IS SERVICE OF GOD A NECESSITY?.............................................................................................123
WHY DOES GOD CREATE US?..................................................................................................123
IS GOD SO HEARTLESS?........................................................................................................123
WHERE DOES GOD HIDE?......................................................................................................124
THAKUR JOINS THE BANNER OF MAHAPRABHU.................................................................................125
THAKUR - THE NOTED BHAKTA OF MAHAPRABHU............................................................................126
MAHAPRABHU ON THAKUR......................................................................................................126
THAKUR SINGS THE GLORIES OF THE LORD....................................................................................127
MAHAPRABHU CONFERS BOONS ON THAKUR..................................................................................129
HARIDAS THAKUR AT PURI..........................................................................133
THAKUR - THE INSPIRING IDEAL OF HUMILITY..................................................................................133
TEMPLE AND RITUALISTIC WORSHIP.............................................................................................133
A FEW WORDS ON TEMPLE ENTRY..............................................................................................134
THAKUR SETTLES AT SIDDHA BAKUL...........................................................................................135
THAKUR AND SANATAN GOSVAMI..............................................................................................135
SANATAN GOSVAMI ON THAKUR...............................................................................................136
MAHAPRABHU'S SERMON TO THAKUR AND SANATAN GOSVAMI.............................................................137
THAKUR'S IDEAL LIFE - AN EYE-OPENER TO SADHAKAS......................................................................137
THAKUR'S LAST REQUEST TO MAHAPRABHU...................................................................................139
THAKUR'S PRAYER GRANTED....................................................................................................140
THAKUR'S SAMADHI.............................................................................................................141
DESCENT AND ASCENT OF BHAKTAS...........................................................................................142
MAHAPRABHU'S DISCOURSE ON NAMA........................................................144
MAHAPRABHU AT BENARES.....................................................................................................144
MARATHA BRAHMIN IMPRESSED BY MAHAPRABHU............................................................................145
PRAKASANANDA'S REMARKS.....................................................................................................146
MAHAPRABHU ACCEPTS MARATHA BRAHMIN'S INVITATION...................................................................146
MAHAPRABHU EXPOUNDS THE DIVINE NAME..................................................................................147
NAMA AND MANTRA.............................................................................................................150
MAHAPRABHU'S ADVICE TO HOUSEHOLDERS...................................................................................153
VAIDHI BHAKTI...................................................................................................................154
NINEFOLD DEVOTION .................................................................................157
SRAVANA.........................................................................................................................157
KIRTAN............................................................................................................................159
SMARANA.........................................................................................................................160
PADASEVAN.......................................................................................................................162
ARCHAN..........................................................................................................................163
VANDAN..........................................................................................................................164
4
DASYA............................................................................................................................165
SAKHYA...........................................................................................................................166
ATMANIVEDAN....................................................................................................................166
HUMILITY.........................................................................................................................168
FORBEARANCE....................................................................................................................169
ABSENCE OF PRIDE..............................................................................................................170
HONOURING OTHERS.............................................................................................................170
NAMES - SPECIFIC AND GENERIC..............................................................................................170
SAFEGUARD AGAINST NAMAPARADHAS.......................................................172
FIRST OFFENCE..................................................................................................................173
SECOND OFFENCE...............................................................................................................175
THIRD OFFENCE.................................................................................................................176
FOURTH OFFENCE...............................................................................................................176
FIFTH OFFENCE..................................................................................................................178
SIXTH OFFENCE..................................................................................................................179
SEVENTH OFFENCE..............................................................................................................179
EIGHTH OFFENCE................................................................................................................179
NINTH OFFENCE.................................................................................................................180
TENTH OFFENCE.................................................................................................................180
NAMABHAS AND UTTAMA BHAKTI................................................................182
NAMABHAS DEFINED............................................................................................................182
LOVE IS ITS OWN REWARD......................................................................................................186
UNALLOYED DEVOTION OR UTTAMA BHAKTI...................................................................................188
BHAKTI - APPEALS TO ALL......................................................................................................196
BHAKTI - ITS SPECIAL CHARACTERISTICS.......................................................................................197
BHAKTI - VAIDHI AND RAGANUGA.............................................................................................202
BHAV BHAKTI....................................................................................................................203
SEVENFOLD BLESSINGS OF NAMA-SANKIRTAN.................................................................................206
SRI NAMA-SANKIRTAN - THE HIGHEST GOAL.................................................210
NAVAVIDHA BHAKTI - ACHIEVES ETERNAL WEAL..............................................................................210
NAMA-SANKIRTAN IS BHAKTI'S PUREST FORM.................................................................................215
SMARANA -VS- KIRTAN..........................................................................................................216
KIRTAN SUPERIOR TO SMARANA................................................................................................216
NAMA-SANKIRTAN -VS- DHYAN................................................................................................220
NAMA-SANKIRTAN FLOODS ALL SENSES WITH MADHURYA....................................................................221
KRISHNA-SANKIRTAN YIELDS KRISHNA PREM..................................................................................222
NAMA-SANKIRTAN - BOTH A MEANS AND AN END IN ITSELF...............................................................223
NAMA-SANKIRTAN - PRACTISED WITH A FEELING OF LOVE-SICKNESS........................................................224
NAMA-SANKIRTAN - AN EMBLEM OF LORD'S MERCY........................................................................224
LIVES OF DEVOTEES GUIDE OUR CONDUCT....................................................................................225
LORD'S MERCY - THE GREATEST NEED FOR ALL..............................................................................227
SAKSHAT DARSAN -VS- DARSAN IN DHYAN..................................................................................229
SANATKUMARS MEDITATE IN SRI VISHNU'S PRESENCE........................................................................230
NAMA DEARER TO LORD THAN HIS SVARUP..................................................................................231
MYSTIC POWERS OF SRIMAN NAMA............................................................................................233
POTENTIALITIES OF NAMA-SANKIRTAN........................................................237
1. SRI NAMA-SANKIRTAN DESTROYS ALL SINS................................................................................237
2. SRI NAMA-SANKIRTAN PURIFIES THE CHANTER'S FAMILY, ASSOCIATES, ETC............................................243
5
3. SRI NAMA-SANKIRTAN DESTROYS ALL DISEASES..........................................................................244
4. SRI NAMA-SANKIRTAN DISPELS ALL GRIEFS................................................................................244
5. SRI NAMA-SANKIRTAN REMOVES THE SUFFERINGS CAUSED BY KALI.....................................................245
6. SRI NAMA-SANKIRTAN REDEEMS PERSONS DESTINED TO HELL...........................................................246
7. SRI NAMA-SANKIRTAN DESTROYS DESTINY................................................................................246
8. SRI NAMA-SANKIRTAN DESTROYS ALL OFFENCES..........................................................................247
9. SRI NAMA-SANKIRTAN GRANDLY FULFILS ALL WANTS.....................................................................247
10. SRI NAMA-SANKIRTAN IS SUPERIOR TO ALL THE VEDAS...............................................................248
11. SRI NAMA-SANKIRTAN IS FAR SUPERIOR TO ALL PILGRIMAGES.........................................................248
12. SRI NAMA-SANKIRTAN IS FAR SUPERIOR TO ALL HOLY ACTS...........................................................249
13. SRI NAMA-SANKIRTAN GRANTS ALL PRAYERS............................................................................250
14. SRI NAMA-SANKIRTAN POSSESSES ALL KINDS OF POWER...............................................................251
15. SRI NAMA-SANKIRTAN IMPARTS BLISS TO THE WHOLE UNIVERSE......................................................251
16. SRI NAMA-SANKIRTAN MAKES ONE UNIVERSALLY ADORABLE...........................................................252
17. SRI NAMA-SANKIRTAN SINGULARLY RESCUES EVEN AN ABSOLUTELY HELPLESS ONE..................................252
18. SRI NAMA-SANKIRTAN CAN BE PRACTISED EVERYWHERE AND AT ALL TIMES..........................................253
19. SRI NAMA-SANKIRTAN ACHIEVES SRI KRISHNA HIMSELF..............................................................253
20. SRI NAMA-SANKIRTAN LEADS TO VAIKUNTH............................................................................255
21. SRI NAMA-SANKIRTAN PLEASES SRI KRISHNA..........................................................................257
22. HENCE SRI NAMA-SANKIRTAN WINS OVER SRI KRISHNA..............................................................257
23. SRI NAMA-SANKIRTAN ITSELF IS THE HIGHEST END OF HUMAN EXISTENCE...........................................258
24. SRI NAMA-SANKIRTAN IS THE HIGHEST FORM OF DEVOTION...........................................................258
MAHAPRABHU'S EXPOSITION ON 'HARERNAMA' SLOKA.......................................................................260
SRI KRISHNA-NAMASHTAK......................................................................................................263
SRI KRISHNA SANKIRTAN - THE QUINTESSENCE............................................272
KRISHNA-PREM - THE HIGHEST SPIRITUAL WEALTH...........................................................................272
KRISHNA'S DEEDS ARE UNFATHOMABLE........................................................................................273
GOD-GIVEN GRIEFS -VS- THOSE FROM ONE'S ACTS...........................................................................274
KRISHNA BHAKTI LEADS TO SHELTER AT HIS LOTUS FEET...................................................................277
KRISHNA BHAKTAS -VS- OTHER DEVOTEES....................................................................................278
WHAT KRISHNA BESTOWS ON HIS BHAKTAS.................................................................................279
SELFLESS SERVICE -VS- SELFISH SERVICE......................................................................................280
KRISHNA IS SVAYAM BHAGAVAN...............................................................................................281
'KRISHNA' NAMA REIGNS SUPREME.............................................................................................282
CALL 'KRISHNA' WITH A FEELING OF SEPARATION.............................................................................287
'KRISHNA' NAMA MAKES KRISHNA SUBSERVIENT..............................................................................288
'KRISHNA' NAMA IS WEIGHTIER THAN NAMI...................................................................................290
'KRISHNA' NAMA - THE WISH-YIELDING GEM.................................................................................294
KRISHNA IS THE PRIMEVAL CAUSE.............................................................................................295
GAURANGA - THE NAMAVATAR OF KRISHNA..................................................................................298
PRAYERS INVOKING GAUR-KRISHNA'S BLESSINGS.............................................................................301
ADDRESS TO MY ERRING SELF....................................................................................304
THE HYMN OF LIFE.......................................................................................................307
6
śrī śrī gaura-nityānandau jayataḥ
vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurun vaiṣṇavaṁś ca

śrī-rupaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
namo mahā-vadānyāya krsna-prema-pradāya te
krsnāya krsna-caitanya-nāmne gaura-tvise namah
yad advaitaṁ brahmopanisadi tad apy asya tanu-bhā

ya ātmāntaryāmī purusa iti so 'syāṁśa-vibhavaḥ
sad-aiśvaryaiḥ pūrno ya iha bhagavān sa svayam ayaṁ
na caitanyāt krsnāj jagati para-tattvaṁ param iha
rādhā krsna-pranaya-vikrtir hlādinī śaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
caitanyākhyaṁ prakatam adhunā tad-dvayaṁ caikyam āptam
rādhā-bhāva-dyuti-suvalitaṁ naumi krsna-svarūpam
cirād adattaṁ nija-gupta-vittam

sva-prema-nāmāmrtam aty-udāraḥ
ā-pāmaraṁ yo vitatāra gaurah
krsno janebhyas tam ahaṁ prapadye
gauraḥ sac-caritāmṛtamrita-nidhir gauraṁ sadaiva stuve

gaureṇa prathitaṁ rahasya bhajanaṁ gaurāya sarvaṁ dade
gaurād asti kṛpālur atra na paro gaurasya bhṛtyo 'bhavaṁ
gaure gauravam ācarami bhagavan gaura prabho rakṣa mām
madhuryair-madhubhiḥ sugaṅdhi bhajana-svarṇāmbu-jānāṁ vanaṁ

kāruṇyāmṛta-nirjarair-upacitaḥ sat-prema-hemācalaḥ
bhaktāmbo-dhara-dhoraṇī vijayinī niṣkampa-śampā-valir-
devo naḥ kuladaivataṁ vijayatāṁ caitanya kṛṣṇo hariḥ
namo 'stu nāma rupāya namo 'stu nāma jalpine

namo 'stu nāma śuddhāya namo nāma mayāya ca
7
ājānulambita bhujau kanakāvadātau
saṅkīrtanai kapitarau kamalāyatākṣau
viśvambharau dvijavarau yugadharma pālau
vande jagadpriya karau karuṇāvatārau
I bow Ye! O Divine Brahmin Twins!

With arms extending to the knees,
And splendour as of sparkling gold;
O Sole Progenitors of Sankirtan old!
Twain Descents of Divine Mercy! I bow Ye again!
Universe's Supports and Benefactors Twain!
Lotus-Eyed Brahmin Gems! O Purest Rages!
Divine Fulfillers of the laws of all ages!
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau

samarpayitum unnatojjvala-rasāṁ sva bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
Out of Mercy alone the Glories of the Divine Name,

Unprecedented in epic history to spread Krishna Prem,
and to relish Its luscious sweetness with gay abandon
Sri Krishna graced this earth as Sri Sachinandan.
Twas ne'er given before in history's chequered record
And was tasted anew by Him with Bhaktas in gay accord.
May Gaur-Hari of the splendour of molten gold
Illumine the hearts of us all - both young and old.
8
PREFACE
Sri Krishna is ever dallying as an exemplary lover of Himself as Sri

Gauranga. Sri Krishna, the essential nature of the Supreme Being, is the
only Real and Eternal truth. He is the only object of Love. Sri Gauranga is
the possessor and distributor of that Love. He was Himself singing
Krishna's Name and was teaching others how to Love Krishna and sing His
Name. In so doing He distinguishes pointedly the Real Name which is
identical with the object Himself from the apparent or false one which is
taken profanely, blasphemously or in vain. He emphasised that in Kali-
yuga worldly people indulge in (1) duplicity, (2) intoxication, (3) sensuality
and (4) killing animals and so are unable to meditate upon or worship
Vishnu and perform Vedic sacrifices. So the chanting of Krishna's Name is
the only meditation, the only sacrifice, the only worship in this Kali-yuga.
Name is the means, Name is the end. But it should be noted with utmost
care that Krishna's Name is not mere combination or utterance of letters.
A similarity in utterance and appearance are not identical. The minutest
spark of fire set consciously or unconsciously, seriously or playfully, will
instantaneously burn an inflammable thing; whereas thousand glow-
worms will not act in thousand years. Krishna's Name is identical with
Krishna Himself and pregnant with all the properties and attributes of
Krishna. So His Name unlike all other names is full of energy, perfect,
eternal, pure, devoid of illusion and eternally free. Aurora is sufficient to
dispel the darkness of night and to drive the wild animals to their lairs and
thieves and dacoits to other resorts; it enables us to distinguish the
various objects of senses and ushers the advent of the glowing lamp of
heaven. So does Namabhas (the utterance of Name avoiding the ten
profanations) stop poverty, destroy our worldly hankerings and dispel the
illusory gloom, so that we may see the Name face to face.*
Through the blessings of our Divine master 108 Sri Paramahamsa
Jagadguru Srila Bhakti Siddhanta Sarasvati Gosvami Maharaj, the learned
scholar Sripad Raghava Chaitanya Prabhu has collected quotations from
Vedas, Upanishads, Smrities and Authorised Scriptures for his 'Divine
Name' which is Bhakti Rasamrita Sagar for the needy devotee. English
knowing people or devotees will be benefited and pleased to acquire a
copy of this super spiritualised publication. My sincere thanks are due to
Spd. Ambarish Brahmacari, Spd. Trivikram Maharaj and Sri Kali Charan
Panda to publish the Book within a short time. May the Divine Lord Sri
Krishna bless them.
Invoking the blessings of
Srila Sarasvati Gosvami, The Divine Master,
Tridandi Bhiksu Bhakti Vaibhava Puri
* Excerpt from Nam-bhajan
9
Sripad Raghava Chaitanya Das
10
Srila Bhakti Vaibhava Puri Gosvami Maharaja
11
Srila Bhakti Siddhanta Sarasvati Gosvami Prabhupada
12
Sri Sri Gauranga Radha Vinoda Bihari
13
DIVINE NAME AND ITS EFFICACIES
Divine Name - The sweetest of all
"THE Name 'Krishna' is sweeter than all the sweetest sounds,

more auspicious than the most auspicious things, the best fruit of
the creeper like Vedas and Transcendental by nature. This Name
if uttered even once, with faith or without it, will deliver any one,
be he just a man and nothing more, from worldly bondage."1
Inexpressible is the Transcendental Glory of the Divine Name. Who
on the face of the earth can estimate Its efficacy? How many books are
written on the subject and how many souls have experienced the thrilling
joy and marvellous benefits of the same! How many have even turned
divinely mad after the Ever-Blissful Lord on hearing the inspiring results of
repeating the Holy Name! Millions and millions indeed, have crossed this
ocean of never-ending miseries trusting on the Glory of the Divine Name.
It is as unfathomable as the Glory of the Divine Lord Himself. The All-
Merciful Lord, out of His compassion to His fallen children, manifests
Himself in this mundane world as the Divine Name. All the Sastras
unanimously and emphatically agree on the Infinite Glory of the Holy
Name.
"The Name of Hari, the Name of Hari, O! The name of Hari
alone and nothing else, nothing else in Kali Yuga, nothing else can
lead us to our Final Goal."2
1 madhura madhuram etan maṅgalaṁ maṅgalānāṁ

sakala nigama vallī sat-phalaṁ cit-svarupam
sakṛdapi parigītaṁ śraddhayā helayā vā
bhṛguvara naramātraṁ tārayet kṛṣṇa-nāma
(śri-hari-bhakti-vilāsa 11.451; padyāvalī 26; skanda purāṇa, prabhāsa
khaṇḍa)
2 harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā
(bṛhad-nāradīya-purāṇa 38.126)
kali-kāle nāma-rūpe krsna-avatāra
nāma haite haya sarva-jagat-nistāra
dārdhya lāgi' 'harer nāma'-ukti tina-vāra
jada loka bujhāite punaḥ 'eva'-kāra
'kevala'-śabde punarapi niścaya-karana
jñāna-yoga-tapa-karma-ādi nivārana
anyathā ye māne, tāra nāhika nistāra
nāhi, nāhi, nāhi — e tina 'eva'-kāra
(śrī caitanya-caritāmṛta, ādi 17.22-25)
14
Divine Name - The sole remedy for all ills
In the age of Kali, Sri Krishna Manifests Himself as the Holy Name.
The whole world is liberated by the chanting of this Holy Name. In the
above Sloka Sri Hari's Name is repeated thrice for the purpose of
emphasis. The use of the article 'Eva' in the verse is to convince those
ignorant of the efficacy of Sri Hari-Nama by positive assertion. The idea is
strengthened further by the addition of the word 'Kevala'. It informs us
about the futility of the numerous existing methods of religious practices,
such as knowledge, Yoga, austerities, Karma, etc., in this age of Kali. The
word 'Nasti' by negative assertion, supported by the word 'Eva', has been
repeated in the Sloka thrice to signify that the non-believers in the Holy
Name will in no case attain salvation - never, never, never.
Different Divine Dispensations
The topic - what constitutes service of the Supreme Godhead, is a

very tough one. It lies beyond Tarka or man's reasoning. The Sastras
declare in unambiguous words that the methods followed in different ages
vary from one another. "In Krita Yuga or Satya Yuga, there was a different
set of religious methods to be followed by human beings, in Treta Yuga
they were changed into another form, the Dharma of Dvapar Yuga is said
to be still different from that of the other Yugas and the Dharma of Kali
Yuga too is stated to be a different one."3
The Supreme Lord Himself has settled the nature of His worship for
every age and proclaimed the same for the information of all. For this
purpose He comes down into this mundane world in each of the four ages.
The establishment of the form of worship appropriate to every age is a
Divine Deed. The form of worship laid down in the Sastras and established
by the Supreme Lord for the current age Kali Yuga is the chanting of the
'Holy Name' or 'Nama-Sankirtan'.
"That which is achieved through meditation of Sri Vishnu in the
Satya Yuga, performance of religious sacrifices in Treta Yuga and ritualistic
worship in Dvapar Yuga, can be attained in Kali Yuga through mere
chanting of the Divine Name."4
Thus there are four different forms of spiritual practices to be
followed by the souls in the four different ages. The object of all the forms
of worship is the same. Chanting of Sri Hari's Name is the declared
Divine Dispensation (Yuga Dharma) for the current age.
3 anye kṛta-yuge dharmās-tretāyāmapare matāḥ

dvāpare anya evoktaḥ kalāvanye prakīrtitāḥ
(mahābhārata)
4 kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ kalau tad dhari-kīrtanāt
(śrīmad-bhāgavata 12.3.52)
15
Divine Name - The best in Kali Yuga
Hence, in the words of the Sastras, the performance of the

chanting of the Holy Name is the only method of worship that is
suitable to the people of the present Kali Yuga. Everything is
attained by means of this Divine Dispensation. Recourse to the Name of
the Lord is the sole efficacious method in this age, suitable for all kinds of
people after God-realization. The other methods, though prescribed in the
Sastras, are not effective in this Kali Yuga. One cannot get total
deliverance from the influence of Maya in this age by any other form of
worship. By this statement the Sastras do not denounce other methods.
They have got their own place and utility. They can help humanity in
attaining many other achievements. They can make one the richest man
in the world, a great monarch, an eminent scholar, a leader over a vast
number of people and an enjoyer of various luxuries. The realization of
Transcendental Bliss or 'Prem' to the Supreme Godhead is unattainable by
methods other than Sri Hari-Nama-Sankirtan in this dark age of Kali.
"O King! Though Kali, being a repository of all evils, is
condemned as worse than all other ages, it possesses one great
virtue not found in other ages, viz., in this age a person can attain
freedom from worldly bondage and secure Supreme Bliss solely
through Kirtan of Sri Krishna's Name (even if he does not pursue any
other form of spiritual method)."5
Age of Machines
The condition of man in this age is lamentable. At every moment he

is crushed down under the iron heels of rampant materialism. In spite of
the various advancements claimed in the field of scientific inventions, he
is getting day by day worse in character. All the pomp and show of the
workaday world in this age has only made man a slave of baser objects.
Man has become an unfortunate victim to various unhealthy habits and
circumstances, with the result that he is merely hunting after creature-
comforts. He is in the midst of many an unnatural want which promote
selfishness, and lacks badly in the nobler traits of humanity. Kali Yuga is
the black age of all sins, sorrows, torments, tortures, calamities and other
sufferings of the like. Scientists have called the present age 'the age of
machines'. Science is making rapid progress. Fresh inventions, dazzling
the eyes of the people of the world, are appearing very often. Marvellous
dreadful destructive weapons are one of the prime objects of human
research now. Factories and workshops, various locomotives of modern
types, high power steamships, submarines, radios, electric trains,
telephones, aeroplanes, wireless, talkies, television, x-ray, motor cars,
printing machineries, gramophones, atom bombs, rockets, neon-lights,
many effective drugs like penicillin, etc., and a host of similar wonderful
5 kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ

kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet
16
inventions, are the achievements of science. Being proud of these few
triumphs, science now boasts that it has made a successful conquest of
nature even.
Age of free controversy
But alas! Really it has not yet pierced even the outer veil of nature.
Philosophers have described the present age as 'the age of free
controversy'. The word 'controversy' is a synonym for the word 'Kali'.
Hence, the authors of the great Puranas have termed the present age as
'Kali Yuga'. Freedom of Speech is a characteristic feature of the present
age. It claims numerous philosophies propounding views diametrically
opposite to each other. Dry intellectual wranglings or irreligious rivalries
are the order of the day. Even a lay man on the road would not hesitate to
deliver a sermon to a public audience and pick up an unnecessary and
senseless argument with best of brains in the world.
Abodes of Kali
The legacy of hatred, jealousy, disease and starvation is incalculably

on the increase. Kali has mercilessly exercised its influence on the vast
population of the world. All its vices springing from the fivefold abodes of
Kali, the bosom companions of irreligion, are followed with pleasure by the
present day people, young or old, literate or illiterate, Hindu or non-Hindu,
without any distinction. Srimad Bhagavata declares the following places as
the abodes of Kali (Kali Sthanas)6:- (1) Gambling in any form, such as
playing cards even without stakes, dice, speculation, betting, horse race,
etc., and also trading in the name of religion, (2) addiction to intoxicants
and stimulants, such as drinking, smoking, chewing, snuffing, etc., (3)
illicit connection with women or too much attachment to one's own
wedded wife, (4) cruelty to animals; this includes the habit of living upon
the flesh of animals. Indifference to the attainment of one's own spiritual
welfare as this is cruelty to one-self, proclaiming as truth what one knows
to be an untruth, advising people on all ways and ends, excepting the
everlasting and soul-stirring principle of religion and love of God, and (5)
improper ways of earning wealth and wasting the same lavishly on
materialistic pursuits. The last one is the worst amongst the lot.
Possession of wealth is often the root cause of many of the evils that occur
in the domestic life. A wealthy person becomes blind with the riches and
falls an easy prey to all sorts of vices. He carelessly gambles, becomes a
habitual drunkard and a chain-smoker, falls a victim to the sensuous
passions, freely mixes with members of the other sex, dances to their
tunes, turns a moral wreck and finally, living upon unholy and
objectionable food, brings ruin to himself, ruled by arrogance, lust, hatred
6 abhyarthitas tadā tasmai sthānāni kalaye dadau
dyūtaṁ pānaṁ striyaḥ sūnā yatrādharmaś catur-vidhaḥ
punaś ca yācamānāya jāta-rūpam adāt prabhuḥ
tato’nṛtaṁ madaṁ kāmaṁ rajo vairaṁ ca pañcamam
(śrīmad-bhāgavata 1.17.38-39)
17
and other baser traits of humanity. Alas! The defects of Kali, described in
the Sastras with reference to distant future, can be noticed even now in
the earlier part of the age.* In spite of these faults or inabilities of Kali
Yuga, the one good quality that offsets all its drawbacks is the
marvellous efficacy of the Kirtan or the chanting of the Name of
the Supreme Lord.
Divine Grace - Essential
Human beings are weaklings in all respects. Their achievements may

be many in the material sphere, but they can attain very little by their own
efforts in the spiritual sphere. The path for God realization is very difficult
to tread and the weak human beings have neither the required strength
nor the necessary patience to achieve their goal. At every point humanity
is carried away by strong currents of temptations. A man is often caught in
a whirlpool of hardships. But, all his hardships and obstacles vanish
in no time, if he is fortunate to possess one thing, and that is
Divine Grace. A Jiva cannot free himself from the bondage of Maya by his
own efforts. It is only the Grace of the Beloved Lord that saves man from
the thraldom of Maya.
Self-surrender - Way to Divine Grace
How could we, pulled up as we are with the vanities of the world,
deserve Divine Grace? An earnest longing in all humility from the
depth of our heart is the only course, open to us for the present,
to attain the Mercy of the Lord. We must weep from the bottom of our
hearts, with absolute self-surrender at the Feet of the Lord and we are
sure to be listened to. Let us - little men, forget our ego and feel the vanity
of the transitory pleasures of this fleeting world. Let us relinquish all the
pride and vainglorious attempts and admit our helplessness. Surely the
Merciful Lord will come to our rescue. Did He not rescue a host of His
devotees who surrendered themselves to Him and afford eternal shelter to
them? Yes! Certainly He did. Our Sastras are full of such glorious
instances. Chanting of the Divine Name is the most efficacious
method to invoke the Grace of the Divine Lord.
Divine Name - The sole path for all
"O King! For those devotees who have lost all their attachments to
worldly objects, for those seeking salvation from fear and afflictions, for
those desirous of enjoying the various fruits of their actions and also for
those men of wisdom delighted in themselves (Atmaram), the only
certain course for success declared unanimously by all the sages
of yore is the hearing, chanting, and meditation of the Glory of
the Divine Name of Sri Hari."7
* See footnote 113
18
Divine Name - The Elixir of Life
The Holy Name of Sri Hari is the only refuge for all types of persons,
be he a follower of the path of Karma, Jnan, Yoga, Tapasya or Bhakti. For
those practicing devotion or Bhakti, it is the most potential factor, the
main source of inspiration. To devotees who have advanced in this path, it
is the life of their lives, the most coveted object, the very pith and marrow
of their existence. The Divine Name has a unique position. It is both
the means as well as the end. It is the greatest benefactor both
before and after God-realization. It enables one to have the
attainment of the Highest Goal, viz., Divine Love or Sri Krishna
Prem, and It is also the manifestation of Sri Krishna Prem. Though
we have often heard about the Holy Name, we know very little of Its Real
Nature.
Divine Name - Its true nature
"The Name 'Krishna' is Chintamani - the Bestower of all

objects of desire. It is an Embodiment of Divine Intelligence,
Spiritual Ecstatic Bliss, All-Pure, Ever-Perfect, absolutely free
from any material nature and fully identical with the form or
Svarupa, i.e. Bhagavan Himself."8
In the Transcendental Realm there is no difference between the
Lord, His Body or His Name. They are one and the same in all respects.
The Name is identical and equipotent with the Lord. Like a philosopher's
stone, the Name grants all the wishes of Its servitors. It is not an object of
the material world, and hence It is entirely outside the sphere of all
empiric approach and is also incapable of any adulteration with Maya. In
this material world, however, there is always a difference between an
object and its name, form, attributes and actions.
Sri Krishna Chaitanya Mahaprabhu, Who flooded the whole of India
7 etan nirvidyamānānām icchatām akutobhayam

yogināṁ nṛpa nirṇītaṁ harernāmānukīrtanam
8 nāma-cintāmaṇiḥ kṛṣṇaś-caitanya-rasa-vigraḥ
nityaḥ śuddhaḥ pūrṇamukto 'bhinnatvān nāma nāminoḥ
(padma purāṇa; viṣṇu-dharma)
deha dehī vibhāgo 'tra neśvare vidyate kvacit
(mahā varāha purāṇa; bṛhad-vaiṣṇava-toṣaṇī)
kṛṣṇa nāma cintāmaṇi anādi cinmaya
yei kṛṣṇa sei nāma eka tattva haya
caitanya vigraha nāma nitya mukta tattva
nāma nāmī bhinnanaya nitya śuddha sattva
kṛṣṇa rūpa kṛṣṇa haite sarvada abheda
nāma rūpa eka vastu nāhika prabheda
śrī nāma smarile rūpa āise saṇge saṇge
rūpa nāma bhinnanya nace nānā raṇge
(śrī hari-nāma-cintāmaṇi, pr. 17-18)
19
by His unique Message of Divine Love and Nama-Sankirtan and Who is
accepted by one and all as the Promulgator of the cult of Sankirtan speaks
thus:-
Name and Form identical
"The Name of Sri Krishna and the Transcendental Form of Sri

Krishna are identical. The Name, Form, the Holy Image, all the
three are exactly the same. All these three are Transcendental by
nature and hence there is not the least difference between Them.
Sri Krishna's Body is Sri Krishna Himself. There is no categorical
difference between the Body and the Being in the Transcendental
Plane. So also with respect to the Name and the Form or Svarup
denoted by the Name." 9
The above theory is not applicable to the material world. Here the
word 'fire' is different from the object, i.e., fire denoted by the name.
Hence, even if you repeat the word 'fire' any number of times, it never
burns any portion of the body. The word 'water' is similarly different from
the object water. Repetition of word 'water', lacs of times, does not quench
a thirsty man, nor will it serve the purpose of putting out fire, etc. But, the
case with the Holy Names of the Supreme Lord is altogether different. The
Name 'Rama', or the Name "Krishna' is not in any way different from the
Divine Form denoted by these Names. The identity of the Name with the
Divine Form, i.e., Bhagavan Himself, is not a monopoly of a section
amongst the Hindus alone. It is supported even by the other religions like
Christianity, etc. "In the beginning was the Word, and the Word was with
God, and the Word was God. (John, 4th Gospel, ch. 1, 1)." Sri Krishna
Chaitanya Mahaprabhu further adds on this issue thus: "Therefore, the
Name, the Body and the Sportive Deeds of Sri Krishna are not subject to
the understanding of human senses. They are Self-Effulgent and Self-
Revealing Truths."10
While corroborating the above statement, Sri Rupa Gosvami, in his
celebrated work 'Sri Bhakti Rasamrita Sindhu' quotes the following Sloka
from Padma Purana:
9 *** 'krsna-nāma', 'krsna-svarūpa' — duita 'samāna'

'nāma', 'vigraha', 'svarūpa' — tina eka-rūpa
tine 'bheda' nāhi, — tina 'cid-ānanda-rūpa'
deha-dehīra, nāma-nāmīra krsne nāhi 'bheda'
jīvera dharma — nāma-deha-svarūpe 'vibheda'
(śrī caitanya-caritāmṛta, m. 17.130-132)
10 ataeva krsnera 'nāma', 'deha', 'vilāsa'
prākrtendriya-grāhya nahe, haya sva-prakāśa
krsna-nāma, krsna-guna, krsna-līlā-vrnda
krsnera svarūpa-sama — saba cid-ānanda
20
Divine Name - Beyond human conception
"Hence, Sri Krishna's Name, Form, Qualities and Lilas are beyond the
comprehension of human senses. When a Jiva actually realizes that in
his spiritual nature he is the eternal servant of Bhagavan Sri
Krishna, then and then alone the Transcendental Name, etc.,
spontaneously manifest Themselves in his spiritual sense-organs,
such as the tongue, eyes, ears, etc. Sri Krishna's Qualities and His
Sportive Deeds, the characteristic traits of His servitors, being eternal,
spiritual and full of Transcendental Bliss, are not comprehensible by the
material forms, pleasures, odours, sounds and touch of fallen Jivas, slaves
of the triple qualities of Sattva, Rajas, and Tamas."11
Lord Chaitanya - His method of propaganda
The Glory of the Transcendental Name and Its practice is inspiringly

exemplified in the life of a great saint, who was one of the most favourite
devotees of Sri Krishna Chaitanya Mahaprabhu. His marvellous life was the
practice of the chanting of the Holy Name in living form before us. His
ideal life in this field has won for him the epithet 'Namacharya' (practicing
teacher of the chanting of the Divine Name). By following the great events
of his career attentively, we are enlightened with full details on the above
subject. The establishment of the Divine Dispensation for this age of Kali,
i.e., 'Nama-Sankirtan' was one of the purposes of the Advent of Sri Krishna
Chaitanya Mahaprabhu into this world. Though He was the inspiring
Fountain behind the activities of all His devotees, He fulfilled many of His
purposes through the agency of His favourite agents. Thus, through the
career of Namacharya Sri Haridas Thakur, He taught the world the
Transcendental Glories of the Holy Name, the way to practice the same
and the final realization of such practices.
Saint's lives - Humanity's guiding stars
The ideal lives and teachings of saints are a precious heritage for
guiding the destinies of men and for inspiring them in their march forward
to the attainment of Divine Bliss. We all know that the lives of great men
carry with them magnetic influence from which we cannot often escape.
Both in the mundane as well as in the spiritual realms, lives of great
personalities, the hardships and the selfless sacrifices that they underwent
for their respective causes, generate in the minds of men an impetus to
emulate them. Our country is flooded with the biographies of many
eminent persons who have achieved their greatness both in the physical
and intellectual regions. These biographies somehow do not help humanity
to achieve peace and happiness, nor do these settle the discord and chaos
that are on the increase. Without the lives and teachings of saintly
personages the achievements of humanity must indeed be very poor. God-
11 ataḥ śrī kṛṣṇa nāmādi na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ
(padma-purāṇa)
21
loving saints or Bhaktas who come down and move in this world, not for
any selfish purpose of their own, but solely for the welfare of humanity,
are none other than the agents of the Lord, deputed by Him for the
express purpose of regeneration and uplift of all fallen souls. Thakur
Haridas, a celebrated devotee of Sri Gauranga Mahaprabhu, occupies a
prominent position amongst the long line of devotees India can boast of.
22
NAMACHARYA SRI HARIDAS THAKUR
His advent
THIS great devotee made his appearance in this world at the village
of 'Budhan' in the district of Jessore in East Bengal, somewhere towards
the middle of the 15th century. It is roughly estimated that he was born
thirty to thirty-five years prior to the Advent of Sri Gauranga Mahaprabhu.
There are no authentic records of his antecedents, his parents, boyhood,
education, etc. He was born in a Muslim family. We know him under the
name of 'Haridas', which literally means 'a servant of Sri Hari'.
Thakur at Benapol
Though born of a Muslim family, he possessed an inexplicable

aptitude for taking the Name of Sri Hari. Hence, violating the rules of
Muslim society, he incessantly repeated Sri Hari's Name. He felt it was the
sole support of his life. Having lost all attachment to worldly life even
when very young, Thakur Haridas left his native village. He came to
another village 'Benapol' in the same district and took up residence in a
small solitary cell situated in a forest. He spent the whole of his time in
repeating loudly the Name of Sri Krishna.
Thakur and Tarak-Brahma-Nama
The 'Tarak-Brahma-Nama', a formula composed of the sixteen

names of the Lord and formed of thirty-two syllables was the one that
Thakur Haridas adopted for his usual chanting.12 No doubt this was a grave
violation of his social order. But, the broad-minded saint Thakur Haridas
was never given to such narrow sectarian feelings. Living upon alms, he
continued staying at Benapol in the same solitary cell taking resort to loud
chanting of the Name of Sri Hari.
Thakur and his adversaries
Though a genuine saint, the great Thakur Haridas could not escape
the scathing criticism and vilification of a section of people there. Their
actions and expressions were such that one is forced to believe that such
persons are born in this world only for similar purpose. The very sight of
Haridas Thakur kindled wrath in their hearts which went on burning with
wild flames. A malicious section of the Hindu society proved undilutedly
hostile towards this great saint. His simple unostentatious living, utmost
sincerity and single-minded devotion, did not move the granite hearts of
12 hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare
23
his opponents. He had to face oppositions of numerical odds. Vehement
criticisms were afloat which he patiently tolerated. These qualities of
Haridas Thakur could not, however, improve the situation; on the contrary,
they stirred up all the demoniac propensities of his opponents to the
maximum. But to the pure hearted, simple and devoted inhabitants of the
village, Thakur Haridas was a never-ending fountain of spiritual inspiration.
They were extremely delighted to see his matchless devotion. They felt
that they were highly blessed to have the presence of such a great
devotee of the Lord in their midst. But neither the devotional
achievements of Thakur Haridas, nor the humble suggestions of the
religious-minded people of the locality, could bring about an improvement
in the hostile attitude of the rowdy section of the people. Their evil
impulses and mischievous suggestions, on the contrary, were on the
increase. Thakur Haridas too was equal - nay, stronger than all these
forces put together. Their activities did not disturb his unflinching and
spontaneous attachment towards his Lord and His services even to a
slightest degree. No, he did not fall a victim to these ungodly and
antisocial elements. He worshipped the sacred Tulasi, chanted daily, day
and night, the Name of the Lord, three lacs of times, and ate food cooked
in the houses of Brahmins, which he obtained by begging.
Thakur and Ramachandra Khan
All the virtuous inhabitants of the village regarded Thakur Haridas as

a great saint. They were greatly impressed by the various marks of
devotion which they had never witnessed and his extra-ordinary love for
the Holy Name. He gained within a short time great popularity amongst
the local people. His reputation spread even to distant places. People from
different places collected there to have a sight of the saint. They rendered
him various services and tried to follow his soul-stirring instructions. The
enemies of Thakur Haridas could not tolerate the increasing influence that
he was gaining day by day. Among these enemies Ramachandra Khan, a
local Hindu chieftain, was the foremost. He was puffed up with the vanities
of wealth and a following. He was an uncompromising atheist, a terrible
hater of devotion and a noted leader of a group of sceptics. He became
awfully jealous of Haridas Thakur and his reputation in the village and
nearabout. He wanted to bring discredit to the noble character of the great
Haridas Thakur. He devised various plans to gain his ends. He became
persistent and behaved like a venomous serpent trampled under foot. He
lost all his patience and could not feel quite at home till something
substantial was done to disgrace Haridas Thakur. Ramachandra Khan
would not hesitate to commit the meanest of deeds to bring about the
disgrace of Haridas Thakur. Accordingly, he conspired with his evil-minded
friends and decided to carry out a certain plan that would pull down
Haridas Thakur from the esteemed position he was occupying.
Ramachandra Khan's evil plots
Being a great devotee, Haridas Thakur was a living example of all
24
the excellent virtues. Even the worst critic could not detect a weak spot in
his character. Ramachandra Khan knew this very well. He thought that he
could bring about a moral disgrace of Haridas Thakur before his admirers.
Unfortunately Ramachandra Khan took Sri Haridas Thakur to be a mere
beginner in the devotional field - a weak-minded emotionalist who could
be made an easy victim to the temptations of the world. Puffed up with the
vanities of wealth, youth and rank, he did not understand the marvellous
glories of the devotees of Sri Hari. Having full faith in his newly invented
plan, Ramachandra Khan secured the help of the best prostitutes of the
locality, and asked them to spoil the character of Thakur Haridas. He
promised them with huge rewards. All these prostitutes, except one, did
not accept the offer and retired; but one of them, a young and most
beautiful amongst the whole lot, ventured to accept the offer and assured
him success by bringing ruin on the character of Haridas Thakur in three
days' time. Ramachandra Khan was immensely pleased. He awaited the
moment of his forthcoming success with great impatience and offered all
help that he could muster to the young woman. He pressed her to take an
armed sentry with her, so that Thakur Haridas could be caught red-
handed. But the young harlot declined this proposal and said that she
would go first by herself and that on her winning over Haridas Thakur, she
would take the sentry to capture him on her second visit. Ramachandra
Khan, who wanted the ruin of Haridas Thakur, willingly accepted the
harlot's plan and left her to her own way, he himself being absorbed in
building castles in the air.
Thakur and the young harlot
The young harlot, tempted by the huge offer of Ramachandra Khan,

started on her great adventure. She made a selection of the best of
costumes and putting them on reached the solitary cell of Thakur Haridas.
It was an opportune time. The sun had set on the western horizon. The
solitary cell of Haridas Thakur, surrounded by forest and the approaching
darkness, appeared lonelier than ever before. An extraordinary calm
atmosphere prevailed, surcharged with the holiness, both inside and
outside the hut of Haridas Thakur, who remained totally lost in the eddies
of Transcendental Bliss. He was chanting incessantly the Name of
Godhead with deep concentration. There is no need to mention that he
had lost all consciousness.
It was exactly at this time that the young harlot reached him.
However, she was not a stranger to certain etiquettes to be observed
before holy personages. Hence, first, she made her obeisances to the
sacred Tulasi that was grown in front of the hut and then bowing down to
Thakur Haridas, she stood there awhile. She then slowly sat down at his
door-step. She exhibited her body to Haridas Thakur in various gestures
and postures, like one mad with sensuous passions. She tried her best to
make Haridas Thakur a prey to her wishes. She finally requested him: "O
holy sir! You are a miracle of beauty and in the prime of youth. Which
woman can resist her passions by your sight? I do not feel there is any
such lady in the world. I have fallen immoderately a slave to passions by
25
the sight of your charming appearance. I have no power to check this. If
you do not accept me, it will be impossible for me to live." Haridas Thakur
did not totally disappoint her. He had, by the Divine Will, his own plans
ready for her. He said, "I shall certainly accept your prayer. Till I complete
my due number of chanting the names I would not be in a position to
oblige you. In the meantime be seated here listening to the chanting of
the Holy Name. As soon as I complete my fixed quota of Names I shall fulfil
your wish." The young woman was highly satisfied. She felt that her efforts
were sure to yield her a triumph soon, and waited for the moment
listening to the Sankirtan of Haridas Thakur, who continued his chanting of
the Holy Name till morning.
The young woman too waited listening to the chanting. Even by the
approach of the early morning she could not notice any sign of its coming
to an end. So, at daybreak she returned home utterly disappointed. She
apprised Ramachandra Khan of all the details of her meeting with Haridas
Thakur. She assured him that her prayer would be certainly fulfilled when
she would meet Haridas Thakur the next night. To Ramachandra Khan her
words were an oasis of hope and the young harlot waited for her next
opportunity.
Harlot's second memorable night
On the second day, the young woman with all fresh hopes of success
reached the solitary hut of Thakur Haridas. She reached the place just
after sunset. As on the previous day, after bowing down to the sacred
Tulasi and Thakur Haridas she approached him. Haridas Thakur consoled
her by soft words. He said, "Yesterday you had to return disappointed;
please do not be displeased with me. Unfailingly, I will accept you. You
need not have the least doubt about it. Till I finish the requisite number of
Names you be listening to it. As soon as the number is completed your
wish will be fulfilled." The woman followed the instructions of Haridas
Thakur. Time rolled on rapidly; the young woman became more and more
impatient as dawn was approaching; she became restless. Noticing this
impatient attitude of the woman, Haridas Thakur gently spoke to her thus:
"I have taken a vow of chanting a crore of the Names of the lord during
this month. The number is nearing completion. I expected the same to be
completed this night and hence chanted the names throughout, but could
not succeed. By tomorrow I am sure, the number will be completed and
my vow also would be fulfilled. Then I will be able to enjoy your company
freely." That night too, the young harlot returned by sunrise utterly
disappointed. She reported all that happened to Ramachandra Khan and
the assurance of hope she got from Haridas Thakur.
Full of hopes of success in her plan and with renewed enthusiasm,
the harlot reached the lonely hut of Haridas Thakur on the third night. As
on the previous two days, she bowed to the sacred Tulasi and Haridas
Thakur, and sat at the entrance of the cell listening to the chanting of the
Name and repeating the same by herself. Haridas Thakur confirmed his
previous assurances and said that he would definitely complete the
26
number the same night and fulfil her wish.
Third attempt - Harlot converted
She was happy that she would have her wish fulfilled on the same
night. She too repeated the Name on that day. What a tremendous
change! Is it a miracle or a dream? By chanting the name all the night in
the holy company of Thakur Haridas the sinful heart of the young woman
was completely changed. She fell prostrate at his feet and confessed to
him frankly all about the evil plan of Ramachandra Khan. She said: "I am
the worst of sinners. Being a harlot by profession there is hardly any sin
that I have not committed. I could now understand that you are not an
ordinary person. You are a jewel amongst the devotees of the Lord. Under
the sinful instructions of this villain Ramachandra Khan, I have
shamelessly turned all my efforts to contaminate your devotional heart.
For three consecutive days I continued my efforts. Your spotless and ever-
devoted nature has worked marvels in my sinful heart. By singing the Holy
Name in your company all my evil propensities are totally destroyed. Now
have mercy on this wretch. Please extricate this sinner from this
deplorable condition." Haridas Thakur was ever kind and sympathetic to all
fallen souls. The sudden metamorphosis of this young prostitute and her
truly repenting words moved his merciful heart to pity. He never thought
even for a moment of the loathsome activities of this young woman. He
pardoned her completely and said: "I am fully alive to all the evil plots of
Ramachandra Khan. He knows not what he does. I wish him well. It is only
for your sake that I continued my stay in this village for all these three
days. If not, I would have left the place on the very first day." The young
woman before Haridas Thakur was a thoroughly changed person. She was
not there for satisfying her evil passions. She no longer saw in Haridas
Thakur a person who would gratify her sensuous appetites; on the
contrary, she saw in him her spiritual guide and her saviour from the
thraldom of Maya, her sole support of life. She requested him in all
humility, to enlighten her as to how she could overcome the miseries of
this transitory life. She had by then proved herself to be a worthy aspirant
for spiritual enlightenment. Haridas Thakur was fully convinced of her
fitness to receive initiation into the secrets of devotion. He said:
"Distribute freely all the wealth that you have to Brahmins. Take shelter in
this hut. Chant the Holy Name constantly and worship the sacred Tulasi. In
a short time, I am sure, you will attain the Feet of Sri Krishna." 13 The
merciful Haridas Thakur now initiated her with the Divine Name and
repeating the Name of the Lord left the place forever.
13 thākura kahe, — "gharera dravya brāhmane kara dāna

ei ghare āsi' tumi karaha viśrāma
nirantara nāma lao, kara tulasī sevana
acirāt pābe tabe krsnera carana"
(śrī caitanya-caritāmṛta, antya 3.136-137)
hari nāmāmṛtametat pibantu śatadhāvagāhantam
(śrī hari-nāmāmṛta)
27
Thakur - Invulnerable to sense-allurements
Let Haridas Thakur, whose heart was ever addicted to drinking deep
the nectar of Divine Name, be glorified! Let all praises be unto him who in
spite of the repeated efforts of the young prostitute did not fall a victim to
her lustful desires, but remained as hard as a mountain-rock pursuing his
activities undisturbed. There is a world of difference between a genuine
devotee of the Lord and an ordinary man. Yes, they are opposite poles.
Those who are treading on the path of devotion ever engaged in taking
the Holy Name of the Lord, do not fall a prey to sins even when such sins
gather close to them. They are beyond the influence of the various
temptations, however irresistible they may be to others.
The young woman, who had become the recipient of the causeless
mercy of Haridas Thakur, obeyed the instructions of her Guru to the last
word. By the boundless mercy of her master, she could understand the
position of beauty, wealth, etc., in this changing world.
Adieu, farewell earth's bliss!
This world uncertain is;
Fond are life's lustful joys;
Death proves them all but toys.
Rich men! Trust not in wealth
Gold cannot buy your health;
Physic himself must fade;
All things to end are made.
Beauty is but a flower
Which wrinkles will devour;
Brightness falls from the air;
Queens have died young and fair.
(Nashe)
Harlot - a faithful disciple and saint
Without the least hesitation she fulfilled the wishes of her eternal
guide. All her wealth was distributed to the Brahmins. Though of young
age and beautiful complexion she got her head shaved, and with a single
piece of cloth for covering her nudity stayed in the cell offered by Thakur
Haridas - her merciful master. Obeying the command of her saviour, she
repeated three lacs of Names in the course of the whole day and night.
She worshipped the Tulasi every day unfailingly. Avoiding delicious meals
she was satisfied with uncooked food. Often she resorted to fasts. These
methods helped her considerably to have perfect control over all her
senses within a short time, and unalloyed love for Bhagavan sprouted in
her pure heart. To the great surprise of all, she became a famous devotee
of the Lord. She gained the position of a spiritual teacher. Her reputation
spread like a wild conflagration, throughout. Devotees of great eminence
28
from different parts often visited her hut for a sight of her.14
Glory of the Divine Name
The inhabitants of the surrounding villages were greatly astonished

by the wonderful capacity of Thakur Haridas that brought about a
miraculous change in the life of a mere prostitute of sinful actions. Those
very persons who once hated her felt it now a great privilege to meet her.
What a wonder! She, who was once the cause of the downfall of many and
a repository of many foul deeds, was now fit to release others from the
terrible grips of vices to a plane of perfect purity - the Eternal Plane of
Transcendental Service of the Supreme Lord, and all this happened by the
mercy of Haridas Thakur. People bowed with great reverence whenever
they spoke of him.
Ramachandra Khan's doom
Meanwhile, Ramachandra Khan, who was building castles in the air,

had to meet with utter disappointment. He had to pay a heavy price for
this crime of his. His cruel heart grew all the more wicked and his hatred
for Godhead and His devotees increased very much. He brought down
terrible destruction on himself. Once again, he committed an
unpardonable offence to Sri Nityananda Prabhu, the eternal companion of
Sri Chaitanya Mahaprabhu. All his foul deeds began to recoil on him. The
offensive actions made him an irrepressibly arrogant man. He stopped
paying regular revenue to the Ruler. Hence, the Muslim Ruler got offended
and raided his house. He halted in the Durga Mandap of his house. He
polluted the place by butchering animals. He cooked objectionable food
there. Ramachandra Khan and all his family members were taken
prisoners. The Ruler and party remained there for three days, and all his
property was plundered including his village, and he was forced to take
objectionable food consisting of blood and flesh of animals. Ramachandra
Khan lost his caste, his wealth, his relations and everything he possessed
as his own. Offences, when committed against the devotees of the Lord
are not forgiven even by Bhagavan Himself. They are the worst
impediments in the path of God-realisation. Offences committed against
the Bhaktas bring along with them manifold sufferings, not only to the
person concerned, but even to many others. Over and above this, it brings
complete destruction of the place, i.e., the village or township itself.
14 tabe sei veśyā gurura ājñā la-ila

grha-vitta yebā chila, brāhmanere dila
māthā mudi' eka-vastre rahila sei ghare
rātri-dine tina-laksa nāma grahana kare
tulasī sevana kare, carvana, upavāsa
indriya-damana haila, premera prakāśa
prasiddhā vaisnavī haila parama-mahāntī
bada bada vaisnava tāṅra darśanete yānti
29
Divine Name - Redeems worst of sinners
The above incident of converting that young woman of bad

character to the position of a spiritual preceptor has got in it many lessons
to teach us. In the first instance, it establishes the Glory of the Divine
Name. The repetition of the Divine Name does deliver even the worst of
sinners. The chanting of the Name delivered her from all sins and created
in her real penitence for her past sinful deeds. It has awakened
subsequently an earnest longing for taking shelter in the utterance of the
Name which in course of a short period favoured her with the experience
of spiritual rapture and Divine Realisation.
Prerequisites for Sadhu's company
The young woman appears before us with a heavy load of sins. She
can be well compared with any other individual of this workaday world. An
unnatural greed for money and a loathsome tendency to satisfy the
sensuous cravings are generally noted in almost all in the present day. In
spite of her madness for wealth and passions, she possessed one good
quality which her other friends of the same profession or even many other
so-called moralists of the world do not have. This, in fact, was her asset.
She had a natural instinct in her to respect Sadhus, the sacred Tulasi, etc.
This we can gather from her behaviour before Sri Haridas Thakur. The
conception of morality and immorality as understood by the people of the
material world is to be completely and favourably moulded for one's
spiritual progress. Extremists in either of these are sure to meet with an
utter failure in the spiritual path.
The woman in our narrative did not approach Haridas Thakur with
any philosophical arguments. She was not a scholar in any sense. She was
neither convinced nor converted by polemics or a show of miracle or
supernatural powers. Her reformation was brought about by the simple
method of listening to the Holy Name and Its repetition, and her natural
receptive disposition completed the work.
Essential requisites for Nama-Bhajan
A spiritual aspirant must possess a natural instinct to pay due

respect to Sadhus and other godly objects. They must never
underestimate them on any ground. With reverence and faith they must
be prepared to follow the instructions of Sadhus. This is what is otherwise
called 'Sraddha' or faith. Real faith is the outcome of one's previous
unconscious association with true devotees of the Lord. It is this special
gift that would enable a person to come in contact with Sadhus and hear
their soul-stirring words. This is altogether different from blind faith. Those
who possess blind faith are seldom attracted by genuine devotees or their
words. The words emanating from the lips of pure devotees are not
material sounds. They are, on the contrary, Transcendental Sounds
capable of producing the most marvellous experiences in the heart of
30
submissive listeners. An aspirant, who longs to follow the path of God-
realisation, must submissively hear the Holy Name uttered by genuine
Sadhus. After serving the devotee, the Holy Name is to be accepted from
him as his special favour, and It is to be chanted constantly in the holy
company fully observing all his instructions. Attachments to the material
world and worldly objects in any form is an obstacle in the spiritual path.
They are to be discarded totally. Association with them in any form would
once again bring on us unpleasantness and physical mortifications. Even
such matters as food, clothing, residence, etc., should be refused from
those who are extremely worldly-minded. One must always follow the
preceptor’s instructions which are given for his spiritual uplift. Unless we
follow the above instructions, our progress in the spiritual path remains
ever blocked.
31
LORD'S NAME - THE DIVINE PANACEA
AFTER hearing some of the wonderful effects of the Divine Name, we

often take recourse to the chanting of the Name, overlooking the
important instructions as immaterial. From our practical experience in this
world, we see these people, in spite of their show of religious practices of
chanting the Name, etc., lack in the elementary principles of religion, not
to speak of higher achievements. Their examples in society have proved
stumbling blocks in reviving faith in God or His Name. The system of
medical treatment insists upon the patient to carry out the instructions of
the doctor strictly with respect to the medicine as well as the diet. The
Holy Name is the Divine Medicine to save us from the chronic disease of
worldliness and as such it is indispensable to take the Name fully
observing all the other injunctions of the Sastras.
Sri Kulasekhar Alvar, one of the ancient renowned saints of South
India and a noted exponent of Bhakti, in his popular devotional work 'Sri
Mukundamala Stotra' mentions thus:
Materialised mind uncongenial to devotion
"O my mind! Why do you instigate me to run after various medicines

when you have before you a highly potential one with astounding results?
Did you ever think of it even for a short while? Your madness and
restlessness are proverbial. The mischief that you often work on the lives
of ascetics and the untoward sufferings you cause them thereby are
innumerable and most damaging. You have easily conquered ordinary
human beings by your two pronged drive of Sankalpa (forming ideas), and
Vikalpa (dissolving them), and the Almighty Lord alone knows when they
are to get their release from your well-fortified prison chambers. I do not
know with what objects amongst the creations of the Lord I can properly
compare to you, either with a grasshopper that never sits in a place, but
goes on frisking as often as possible or with any angry monkey bit by a
scorpion. Really you are incomparable!"15
Did not the great Arjun on behalf of the entire world state in Gita, "O
Krishna, You want me to control the mind. But how can I do it? It is so
wavering, vehement, powerfully defiant and firm that its control, I
consider, is very hard to achieve as of the wind."16 Bhagavan Sri Krishna
15 vyāmoha-praśamauṣadhaṁ muni-mano-vṛtti-pravṛtty-auṣadhaṁ
daityendrārti-karauṣadhaṁ tri-bhuvane sañjīvanaikauṣadham
bhaktātyanta-hitauṣadhaṁ bhava-bhaya-pradhvamsanaikauṣadhaṁ
śreyaḥ-prāpti-karauṣadhaṁ piba manaḥ śrī-kṛṣṇa-divyauṣadham
(śrī-mukunda-mālā-stotra 32)
16 cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram
(śrīmad-bhagavad-gītā 6.34)
32
too agreed with the same sentiments of His devotee Arjun and seconded
them with extraordinarily high compliments. "O mighty armed! True, you
are perfectly right; you may be easily successful in conquering many of
your opponents by your mighty arms. But this restless mind is difficult to
conquer."17 Most people may be ignorant of your wicked activities; yet,
they may be knowing this much that you are the bitterest enemy of
humanity striving for God-realisation.
"O Mind! Thou art the worst enemy of those who indulge frequently
in transitory objects; thou art also the best friend of those few fortunate
souls who constantly remember the Blessed Lord. How thou misguidest
the poor forgotten souls by thy false and clever arguments! I have now
understood thy evil leanings; thanks, thanks to thee my worthy friend, for
the lesson thou hast taught! No longer I hope to satisfy thy whims and
fancies and no more suggestions from thee to that effect for the present.
Now, drink this Divine Medicine - the Holy Name of the Lord - without any
further excuse. Thou art very clever in framing excuses with thy unusual
arguments and reasonings, in bringing about a downfall from proper
devotional approach. Do not put forward any such specious pleas as
suggesting the practice of other methods like asceticism, Karma, Jnan,
Yoga, renunciation, penance, etc. They are not in the least equal to This
Elixir. They neither possess as many virtues as the Divine Name nor are
they as efficacious and easy as the latter. Start forthwith this course of
treatment without any hesitation and you will reap its wonderful effects.
'Proof of a pudding is in the eating.'"
The Divine Name is the most powerful remedy for delivering one
from the sinister influences of infatuation and ignorance. Every soul who
has forgotten the Supreme Lord without any exception is under the spell
of this enemy called ignorance. Having fallen a prey to this, the
unfortunate soul identifies itself with the material body and its surrounding
relations. It forgets its real nature and its original relation with the All-
Merciful Lord - the Soul of all souls. Taking recourse to constant chanting
of the Divine Name, one becomes eligible for the Grace of the Lord which
is evidenced by one's immediate redemption from the thraldom of
infatuation (Moha) which is our misidentification. It is only the Divine
Grace of Bhagavat Prasada that can save us from this degraded condition.
"O Achyuta! By Your Grace my delusion is completely gone."18
It helps the steady concentration of the mind on the Absolute
Godhead by totally destroying mind's all evil propensities like the wavering
and the stubborn natures.
It is a marvellous medicine to do away with all the opposing factors,
external or internal. In our spiritual struggle, we are beset with obstacles
everywhere, within and without. Unless we are free from all these
stumbling blocks, our advance towards our goal is out of question. The
easiest and best course of operation in driving away all these adversaries
17 asaṁśayaṁ mahā-bāho mano durṇigrahaṁ calam
18 naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta
33
is performed with this Divine Medicine.
This is the best rejuvenating agent in all the infinite number of
worlds. This not only delivers the materialised soul from the worst
lamentable labyrinth of extreme worldliness, but also enlivens and
spiritualises it with fresh life.
Beginning from the lowest stage of devotion to the highest
realisation of Godhead and His unflinching loving services, no other
process is as conducive to the devotee as this Divine Medicine. Free from
all risks and restrictions, it is the easiest and best method that any
devotee, under the most trying physical conditions of health and climate,
can adopt for the achievement of his purpose in life. A novice likes it
better than any other course because of its special attractive features, all-
accommodating outlook and easy accessibility. For an advanced soul or a
God-realised person, it is the very pith and marrow of his existence - the
life-giving factor - nay, the very life itself.
This Divine Medicine strikes at the very root of the terrible suffering
of this repeated cycle of births and deaths. The movement of this wheel of
worldliness, busily engaged in its routine cycle of births and deaths, is
maintaining an alarming speed. No mortal can arrest its motion. "One who
is born is destined to die and vice versa. It is allotted to all to die."19 "O
great hero! For those who have taken birth, death also is assigned along
with their bodies, whether it be at this moment, or at the end of a century,
death is indeed a definite and inevitable phenomenon."20 "Death as it must
come, comes to all!" Though the world is flooded with wonderful
inventions, there is not a single one so far devised by any human genius to
stop this unpleasant cyclic movement revolving ceaselessly. By its
marvellous inventions scientists may boast that they have conquered
nature itself. It is a mere boast - a childish prattle. Did modern science
solve any of the puzzling problems facing humanity from time
immemorial? Did the human brain invent any device by which man can
know the actual time and circumstance under which he should take leave
of his so-called friends and near relations? Alas! Many powerful brains
credited with astounding inventions or discoveries had to meet with tragic
ends in unknown lands which unfortunately they could not foresee.
The only course of arresting these events rests with the Almighty
Lord. The credit goes to Him alone and to none else; not to any proud
conditioned soul who out of sheer foolishness feels as a rival and hence an
adversary of the Great Lord.
Over and above, 'Hari-Nama' is the only Potential Medicine in this
dark age that helps the attainment of the everlasting good, the summum
bonum of human existence.
The Transcendental Name appears similar to that of a material
19 jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca
20 mṛtyur janmavatāṁ vīra dehena saha jāyate
adya vābda-śatānte vā mṛtyur vai prāṇināṁ dhruvaḥ
34
Name. The Holy Name is not a mere composition of Sanskrit alphabets. It
is pregnant with many mystic potentialities. It attracts the utterer and the
hearer. This Divine Name is the only wealth that multiplies when stolen.
That is not the case with material wealth which enriches the robber and
impoverishes the robbed. But the Name enriches both him who steals It or
the person from whom It is stolen and by whom It is imparted. It blesses
both of them. The more he takes It, the more thrilled he will feel to take It,
carrying Its healthful and divine contagion to others equally lucky. The
Holy Name, being totally Divine, makes Its manifestation on the lips of His
pure devotees. In our present fallen state all our senses except the ears
have not got any access to the Name. Aural reception is the first course
that is prescribed for us. Hence, those who attentively hear the Divine
Name from the lips of true devotees, with a spirit of submissiveness and
honest inquiry to know more and more about Godhead Who is the only
Independent Truth, and after offering them sincere and loving services,
are alone eligible to realise the true nature of the Divine Name.
The Divine Name does not manifest Itself to those who do not serve
the Supreme Lord. The proper hearing of the Name from a pure devotee
makes him eligible for the next stage of repeating It. The devotee favours
you with the Divine Name. He becomes your Guru. A true Guru is he who
has experienced the Supreme Godhead and who is engaged exclusively in
serving Him with his words, deeds and thoughts, subordinating all other
activities to these. He need not be of a particular caste or creed.21 The
Guru is the Divine Medium for the manifestation of the Supreme Lord in
the form of Sound - the Holy Name. The Guru alone can impart the Divine
Lord in the form of His Name and none else. The Holy Name imparted by
the genuine Guru, when repeated constantly, will lead us to the realisation
of the true nature of the Name, i.e., the attainment of Transcendental Love
itself, reinforced with the realisation of Its identity with the Form, Qualities,
Pastimes, etc.
Thakur at Chandpur
As the surroundings proved unfavourable for spiritual practices,

Haridas Thakur left Benapol for a different place. He reached the village of
Chandpur, which was situated in the neighbourhood of Saptagram-Triveni
in the northern district of Hooghly in West Bengal. Saptagram, to which
Chandpur and other villages are attached, was under the supervision of
two brothers Hiranya Majumdar and Govardhan Majumdar in matters of
revenue. They were the revenue accountants under the Nawab. Sri
Balaram Acharya, the family priest of the Majumdar brothers, had his
house at Chandpur, lying a little east to the residence of the Majumdar
brothers. Balaram Acharya was the recipient of the special favour of
Haridas Thakur and hence with utmost devotion and care, he entertained
the Thakur in his village. For the convenience of his spiritual master,
Balaram Acharya erected a small hut in a secluded place. Residing in that
21 kibā vipra, kibā nyāsī, śūdra kene naya
yei krsna-tattva-vettā, sei 'guru' haya
(śrī caitanya-caritāmṛta, m. 8.128)
35
lonely hut, Haridas Thakur carried on his chanting of the Holy Name,
accepting food from his disciple Balaram Acharya. Sri Raghunatha das, the
only son of Govardhan Majumdar, later on well-known as one of the
specially favoured devotees of Sri Krishna Chaitanya Mahaprabhu, and one
of the six Gosvamis of Vrindavan, was then a boy having his education
under Balaram Acharya. With a desire to have the sight of a saint, he used
to visit Haridas Thakur, who was very merciful to him. Sri Chaitanya
Charitamrita of Sri Krishnadas Kaviraj Gosvami states that the mercy of
Thakur Haridas was the cause of Raghunatha das becoming the recipient
of the Grace of Sri Chaitanya Mahaprabhu at a later period.
Thakur on the effects of the Name
While Haridas Thakur was continuing with his spiritual practices

there, an unusual event took place. One day, Balaram Acharya, after
series of humble entreaties, succeeded in taking Haridas Thakur to a
gathering in the house of the two Majumdar brothers. Both the brothers
received Haridas Thakur with great respect befitting his position. They
prostrated themselves at his feet and offered him a special seat. Besides
the two Majumdar brothers, who were themselves noted scholars of
Sastric lore, the gathering included a large number of scholars and other
important celebrities. Everyone present there spoke in praise of Haridas
Thakur. Both the Majumdar brothers were highly pleased to hear these
high compliments. The whole assembly knew that Haridas Thakur chanted
every day three lacs of Holy Names. Eventually the audience there dwelt
freely on the Glory of the Holy Name. This discussion soon took a slightly
controversial turn. Some said that the repetition of the Name of Bhagavan
destroys all sins, while some others opined that by taking recourse to
chanting of the Name all the Jivas are freed from the clutches of the
octopus of Maya. But the holy Haridas Thakur did not favour either of the
views. He said that these are not the primary results of chanting the Name
of Godhead. Unalloyed Love at the Feet of Bhagavan Sri Krishna is
the real fruit of chanting the Divine Name.
“A person who is constant in his service to Sri Krishna in the ways
enunciated above, viz., by hearing, chanting Hari-Nama, etc., finds his
heart melted and by reason of realising the quality of love by chanting the
Name of Sri Krishna, experiences the Bliss of Prem towards Hari in such a
heart. He loses all consideration for the opinion of the people and like one
possessed by Sri Krishna, laughs, cries, shouts, sings and dances at
intervals."22
Salvation or the destruction of sins is only the secondary result of
chanting the Name. The primary object of the sunrise is to illuminate the
world, making everything visible in their real nature and giving delight to
one and all by bestowing light and energy; but incidentally it also dispels
darkness.
22 evaṁ-vrataḥ sva-priya-nāma-kīrtyā jātānurāgo druta-citta uccaiḥ

hasaty atho roditi rauti gāyaty unmāda-van nṛtyati loka-bāhyaḥ
36
"Let the Holy Name of Sri Hari the Benefactor of the world be
glorified; Who like the rising of the sun destroys all darkness, even so, the
Holy Name by Its manifestation, removes all the sins of the world."23
Haridas Thakur requested the Pandits present there to explain the
above Sloka. They, on the contrary, insisted on Haridas Thakur himself to
do it for the benefit of all. Haridas Thakur agreeing to their proposal, gave
his expositions thus: "Take the rising of the sun. It is an excellent example
to illustrate our view. Even before the sun actually rises above the eastern
horizon we see all the darkness being slowly dispelled. Pears of all evil
elements, such as thieves, demons, evil spirits, etc., that haunt the nights
are totally removed, and by the actual appearance of the sun other useful
purposes are achieved. Similarly, the dawning of the appearance of the
Holy Name dispels all the sins of the aspirants as Its secondary result, and
by the full blooming of the Name unflinching Love at the Feet of Sri
Krishna is achieved. Mukti or salvation is an insignificant result that an
aspirant can derive by the mere dim reflection of the Name (Namabhas).
Sincere devotees of the Lord spurn this Mukti even though it is offered to
them by Sri Krishna Himself."
"When the dying Ajamil by unintentionally uttering the Name of Sri
Hari while calling his son by his name could attain Vaikunth Dham, how
much more beneficial would the result be if the Name Itself is chanted with
implicit faith?"24
"My Own devotees, says the Lord, never accept the different forms
of salvation, e.g., attainment of My Realm, power, wealth, and fame
similar to that of Mine, the privilege of living near Me always, even the
favour of becoming one with Myself even if offered by Me unreservedly.
They covet nothing except My loving service."25
The above statement of Haridas Thakur was met with a protest. It is
strange that not a single view, however appreciable and convincing it may
be, cannot escape the protests of a certain section of the people. Even the
most brilliant ideas of extraordinarily pious and virtuous people are met
with vehement opposition in this world, at least once. This habit has
become, specially, the rule of the present day.
23 ahaḥ saṁharadakhilaṁ sakṛd-udaya-deva sakala lokasya

taraṇiriva timira jaladhim jayati jagan-mangalaṁ harer nāma
(śrī bhagavān-nāma-kaumuḍī 1)
24 mriyamāṇo harernāma gṛṇan putropacāritam
ajāmilo 'py agāddhāma kimuta śraddhayā gṛṇan
mriyamanāṇatvādeva aśraddhayāpi gṛṇan kiṁ punaḥ śraddhayeti
(sārārtha-darśinī)
25 sālokya-sārṣṭi-sāmīpya- sārūpyaikatvam apy uta
dīyamānaṁ na gṛhṇanti vinā mat-sevanaṁ janāḥ
37
Thakur and Gopal Chakravarti
At the residence of the Majumdar brothers there was a Brahmin

employed as a bearer by name Gopal Chakravarti, who used to carry
money and letters to the Ruler who was residing in his capital at Gaud. He
was entrusted with the responsibility of collecting the revenues amounting
to the extent of rupees twelve lacs annually and remitting it to the Nawab.
He was of a handsome complexion blooming with youth and learning. He
was one amongst the audience. He could not tolerate the views of Haridas
Thakur. He differed totally on the issue that salvation is attainable by a
mere dim reflection of the Name. The young man shouted with burning
wrath: "Well, learned scholars, you have now heard the statement of this
sentimentalist! The liberation that is impossible even by means of the
knowledge of Brahman after crores of births is offered so cheaply by him
with a mere dim reflection of the Name!"
Thakur on Bhakti and Mukti
Thakur Haridas answered the criticism by freely quoting the Sastras.

Once again he established his previous statement with sufficient
emphasis, basing his claims on the authority of the scriptures to the entire
satisfaction of the audience, except this arrogant youth, a trifling
argumentarian. Haridas Thakur replied: "Well, why do you challenge the
Sastras and entertain a doubt in you? It is not my individual opinion. I do
not want to thrust my personal views on you. The Sastras that are
common to both of us have declared it. They, in addition, point out the
insignificant position of the bliss enjoyed by liberation in comparison with
the perennial flow of happiness that can be attained by rendering loving
services to Bhagavan. It is simply on account of this fact that the genuine
devotees or Bhaktas never hanker after or accept any type of liberation
mentioned in the Sastras though they are voluntarily offered by the Lord
Himself."
"O Teacher of the universe! To me immersed in the pure ocean of
Bliss by meeting Thee, the Bliss of the attainment of the Brahman appears
to be as contemptible as the tiny speck of water filling a hole in the ground
caused by the hoof of a cow."26
Haridas Thakur's reply did not cool down his temper; on the
contrary, it was like adding fuel to fire. The unfortunate Gopal Chakravarti
had lost all control over his temper. He shouted in the presence of all other
elderly persons and scholars that he would cut off the nose of Haridas
Thakur if the dim reflection of the Holy Name did not secure liberation.
Haridas Thakur wilfully agreed to this. He was not a mere fanatic who
stood for his own conviction or a sectarian who dogmatically fought for his
views, but a genuine devotee of the Supreme Lord who had fully realised
what he expressed. He was not fighting merely on bookish knowledge or
26 tvat-sākṣāt-karaṇāhlāda viśuddhābdhi-sthitasya me
sukhāni goṣpadāyante brahmaṇy api jagad guro
(śrī hari-bhakti-sudhodaya 14.36)
38
on the power of a vociferous disposition. He knew his position very well by
dint of his practical experience. He said: "Undoubtedly, if by the dim
reflection of the Holy Name liberation is not attained, I fully agree to cut
off my nose."
Gopal Chakravarti rebuked
The blasphemous utterance of this foolish Brahmin was not at all

approved by the rest of the audience. They all resented it very much and
rose against him. The two Majumdar brothers rebuked him severely on the
spot and utterly condemned his unwarranted behaviour. Balaram Acharya,
more than anyone else, felt highly offended. He remarked: "Fool of an ass!
You boast much of your learning; what do you know about Bhakti? This is
not the place for your verbal jugglery. You have dug your own grave by
insulting the great Haridas Thakur. Inevitable perdition is soon to befall
you. None can help."
Thakur consoles the gathering
Haridas Thakur did not wish to remain in the assembly for long. He
rose up. Majumdar forthwith dismissed the services of this Brahmin from
his office and with the entire audience fell prostrate at the feet of Thakur
Haridas. All the persons gathered there knew something about the sayings
of the Sastras and the grave consequences of insulting great devotees.
They all prayed Haridas Thakur to pardon them. Haridas Thakur with a
sweet smile consoled them all by soft words. He said: "Why do you worry?
You have not done anything wrong to me. In fact, you are not responsible
for this unhappy incident. It is only this ignorant Brahmin who misbehaved
thus. Even he is not to be blamed. His argumentative disposition has
brought about this action. The Glory of the Divine Name lies beyond
the scope of human intelligence and arguments. Intellectual
achievements, however great and astounding they may be, are utterly
inadequate to have any access to the Divine Name and Its marvellous
potentialities. Hence, from where can he get these most secret principles?
Please retire to your respective houses. May you all, by the Mercy of Sri
Krishna, attain eternal good. On my account, let not any one feel sorry."
Haridas Thakur took leave of them all and returned to his hut.
Evil consequences of disparaging Sadhus
The first action of Hiranya Majumdar on returning home was to

prevent Gopal Chakravarti from crossing his door-steps. Gopal Chakravarti
had not to wait long for the consequence of his offensive misbehaviour. In
three days' time he was attacked with an acute type of leprosy. Of all the
limbs of his body, his prominent nose was the first unfortunate victim. It
totally disappeared from his face. It was followed by the delicate and
beautiful fingers and toes. They too got withered and corroded away in a
short period.
39
Everyone in the village was struck with consternation on the terrible
turn of events facing Gopal Chakravarti. The glory of Haridas Thakur
touched everyone to the heart. They offered their obeisances to Haridas
Thakur.
One can easily understand that Haridas Thakur did not take the
misconduct of the Brahmin seriously. What of that? How can his Beloved
Lord tolerate the vilification of His devotees? He did not pardon the
offender. Devotees are always by nature forgiving and hence ever-willing
to pardon the faults and shortcomings of the ignorant. They never wish
any sorrow to befall their opponents. But, Bhagavan in His very essence
never endures even the slightest attack or calumny on His loving
devotees. He never hesitates to come down even for rescuing His
devotees or doing any other act that can stem the situation.
Haridas Thakur was a person of overflowing kindness. As is natural
to the devotees of the Lord, he was of a very soft and sympathetic
disposition. The news of the terrible calamity that befell Gopal Chakravarti,
though a vilifier and opponent of Thakur Haridas, caused immense pain to
the latter. Taking leave of Balaram Acharya, he left for Santipur in the
district of Nadia in West Bengal.
This unhappy incident in general and the discussion that took place
between Haridas Thakur and Gopal Chakravarti in particular are of great
significance. We are favoured with an inspiring exposition on some of the
cardinal points in our religion and particularly the Holy Name and Its
potentialities from the lips of an authentic person like Haridas Thakur.
Qualifications of a religious preacher
The large assembly of learned people proved worthy of their learning

by allowing Haridas Thakur to expound his views on the particular
scriptural text. Haridas Thakur is the 'Namacharya'. He is one who really
practises what he speaks. No one is fit to preach religion who does not
follow in his own life what he stands for. Every true preacher of religion
should live the principles he preaches. His must be the teachings of
Sastras fully translated in day to day life into each and every action. In
other words, an Acharya is a living embodiment of the Sastras before us.
As such, he is the Proper authority to explain the texts of the Sastras, the
real significance of which is realised by him.
The views raised by Gopal Chakravarti are those holding sway in the
heart of a vast part of population that goes by the name of intellectuals or
learned men. They think too much of themselves. These people depend
mainly upon their own efficiency, their own reasons and experiences. They
feel that they have an appreciable command over all Sastras as well. But
unfortunately, they have fallen a victim to the wise saying 'little learning is
dangerous'. Often they are like 'the frog in the well'. They have got their
own peculiar notions on any topic which according to them is the highest
philosophy, the sublime truth, the one common goal of achievement. They
are not prepared to hear anything more than this. They have no patience
to do so. When occasion arises by chance, they lose all their patience.
40
They fret and fume. They make a vivid picture of their learning and other
qualities in them. They swell and swell beyond their capacity and finally
burst out throwing here and there a little of the filthy substance crammed
in them. This is actually what we have seen in Gopal Chakravarti too. He
feels that he has understood the entire range of Sastras. He has finally
come to the conclusion that merging oneself in the Impersonal Brahman
by means of knowledge is the summum bonum of all the teachings of the
scriptures. He never believes anything more than this. In fact this is only a
one-sided view, i.e., is not the full import of the Sastras.
Scriptures - The sound authority
Instead of placing his individual experience of reasonings, Thakur

Haridas draws our attention to the scriptural authority which is the only
sound source of knowledge (Pramana) for Divine Matters. Gopal
Chakravarti and his type of persons do pose that they are believers in God
and Sastras; but their actions and words are just the contrary. They do not
conform to their professions even to the slightest extent. If one believes in
God, he must necessarily believe the word of God as well. Mere lip service
either to the Lord or His sayings, i.e., the Sastras, would not serve any real
purpose.
Scriptures and the modern public
Most of the people living in the modern world treat the Sastras as a
set of irrational books containing an abundance of dogmas, rituals, myths
and fictitious stories. They consider them as outmoded. Some hold them
as 'kitchen books' as they are only useful for old ladies and widows who
lack in real intelligence and as such are engaged in the kitchen for cooking
purpose. A few who accept the infallible nature of these invaluable
treasures and their validity in the field of religion interpret them in a highly
intellectual manner. Their conclusions are mainly based on their direct
perception and inference. For these the Sastric texts are there that they
may interpret their texts to suit their idiosyncrasies. They go on twisting
the next to a great extent, sometimes explaining them on grammatical,
etymological, and philosophical grounds, sometimes splitting them into so
many alphabets, and once again uniting them in their own ways, to
support their views.
And still a few others desire that all the statements of the Sastras
must be proved through the help of scientific apparatus in some
recognised laboratory under the expert supervision of some eminent
scientist. They hold the opinion that it is high time the Sastras submit
themselves to the scrutiny of science and reason for the welfare of
humanity as a whole in this age of machines. If the Sastras are not
capable of standing this scientific test their survival is foredoomed.
Yet another section (and these are the most dangerous) while
denouncing all these arguments, patiently wait for the approval of western
scholars. They claim to be more polished in their behaviour, up-to-date in
41
dress and civilised in their views than the rest of the people in the world.
They move in high circles, imitate the Westerners in external activities, in
keeping the hat or holding the pipe. They accept only those books or
writings or those men as are favoured by eminent writers of western
countries. Such groups of people guided by some special instinct in them,
follow the instructions of foreigners faithfully. They prefer to be in the
midst of what they consider to be the intelligent and civilised section of
society of ultra modernists than to be in the midst of a set, in their opinion,
of primitive and quixotic Hindus who have crude notions in everything.
Some accept the Vedas alone as the original Sastras and accept
their statements only as understood by their empiric mind as authentic
records in religious matters. They do not give any place to the other
works. Some accept the Vedas, the Vedantas (Upanishads), the Vedanta
Sutras and Srimad Bhagavad-Gita as their infallible Sastras. They
denounce the Puranas, the epics, etc., as later works; such books are of
minor importance. Even when these people are concerned and defeated,
they will harp on the same string, denying all other views excepting theirs
as untenable and unwarranted additions, intentionally and mischievously
prepared to crush their views. Hence, they hold such other Sastric works
as unauthentic.
Still a different group blame the Brahmins and denounce the very
Sastras saying that they are created by these selfish people to exploit the
other innocent three castes. They remark that these works contain only
certain instructions to threaten the people with the existence of hell and
tempt them with certain pleasures of heaven, etc., and that these
statements help the Brahmins earn their livelihood by duping the
remaining people. All these diverse dispositions are due to the extreme
ignorance on the subject. There is a proverb 'faults are thick where love is
thin'. These people are lacking badly in good instincts born of previous
religious merits. As such, they relish the type of cheap literature that is
available on footpaths and bookstalls and which abounds in obscene
photos that easily increase sensuous passions, senseless and fabulous
stories, useless funs, etc. Generally most of the fettered souls cannot
claim a highly enlightened position from their very birth. There are certain
fortunate souls with very high instincts in them and they develop early in
their lifetime association with Sadhus and practise detachment, etc.
Neither a dogmatic affirmation without any understanding nor a dogmatic
denial is a sign of wisdom. A submissive attitude with an unbiased mind is
a true sign of a seeker after Truth. Many of the ignorant people are
unwilling to accept their ignorance. They are so egoistic that they never
believe that there are greater persons in the world than they themselves.
It appears as though they have come down with the resolution that they
will not accept any enlightenment from anybody. Their behaviour only
reminds us of the Mantra of the Upanishad. "Those who, remaining in the
midst of extreme ignorance, consider themselves to be learned and
42
enlightened, come to grief like one blind man leading another."27 Both
would fall in a ditch and get their bones and skulls broken.
Scriptures defined
What are the Sastras and why do we believe in them? The Sastras,
though appearing in book-form before us, printed by human labour, on
machines invented by us, on the paper manufactured by us, are not, as
many think, any production of the material world. They are the words of
the Godhead Himself coming down into this world through the lips of
unconditionally surrendered Sadhus who are the transparent mediums for
the same. They are the reports and messages of the Transcendental
Realm that have come down to the mundane world for the edification of
humanity. They contain records of the inspiring lives of great personalities,
their thrilling experiences, together with great secrets on the details of the
Supreme Godhead, the very object of their worship, and His Activities.
They are infallible Truths above human pitfalls and are the same for all
ages. 'To err is human'. 'Every man hath a fool in his sleeve'. 'No man is
always wise'. Human intelligence with its reasoning, however brilliant and
developed it may be, has got in it fourfold errors since they are gathered
from this imperfect world through the medium of our deceptive and
defective senses. That is why we always notice one type of argument
replaces another which in turn is again defeated by a still different one
and so on and so forth. The Sastras, as the Word of the Supreme Lord, are
far above such inefficiencies, such as (1) Bhram (error due to wrong
perception of one thing for another), (2) Pramada (error due to
heedlessness), (3) Vipralipsa (error due to the wish to deceive oneself and
others), and (4) Karana Patav (error due to self-deception and deception of
senses). The Sastras are not the compositions of human beings or any
other similar fallen Jivas. They are existing from time immemorial. They
are self-revealed truths manifested into this mundane world by the Divine
Will through a channel of spoken communication brought about by a
succession of genuine spiritual masters.
There is no religion in this world without its authentic scriptures.
They are the true sources of knowledge. If these authorities are ignored
religion becomes unsteady and irrational. Sastras are not irrational. They
are based on true reasons and practical experiences or realisations,
whereas, we, the reasoning animals, stand on perverted reasons, untested
conclusions and unsound suppositions. Ours is only a war of hollow words,
whereas, the sastras are records of practical experiences. The Vedas, the
Upanishads, the Vedanta Sutras, the Puranas, the great epics like
Mahabharata and Ramayana, the Pancharatras and all such works,
commentaries, etc., based on the above by the Acharyas who are
commissioned by Bhagavan for the benefit of humanity are known by the
word 'Sastras'. Sastras need not be confined in one particular language
alone. They can be in any of the languages of the world. The Sastras deal
27 avidyāyam-antare vartamānāḥ svayaṁ dhīraḥ paṇḍitam-anyamānāḥ
jaṅghanyamānāḥ pariyanti mūḍhā andhe naiva nīyamānāṁ yathāndhāḥ
(muṇḍaka upaniṣada 1.2.8)
43
with the Transcendental Objects and their knowledge and hence are not
easily intelligible to a novice whose knowledge is enshrouded in the ideas
of the material world. He must listen to expositions on them from the lips
of the genuine Sadhus with a submissive spirit as the Sadhus are living
Sastras and unerring broadcasting mediums. This is the first and foremost
requisite for those who aspire for God-realisation. This is indispensably
necessary for all without which the Sastras will not unfold their real truths.
Challenging their authority is only a sign of sheer foolishness and
irrepressible arrogance. An arrogant man never succeeds in the material
world, not to speak of the spiritual. If the Divine Lord, His Name, Form,
etc., are all objects of our perceptions, everyone who makes an attempt
for them would have succeeded. There will be no necessity for the word
‘Transcendent’ in the dictionary; and the world also would not have
produced so many philosophies that are diametrically opposite to each
other.
Coming to Haridas Thakur's exposition on the Divine Name, we are
enlightened with Its High Position. Mukti, which Gopal Chakravarti so
highly speaks of and pleads for, is attained by a mere dim reflection of the
Holy Name. Before achieving the results of chanting the Name of the Lord,
we are expected to cross two other stages, en route. They are the stages
of 'Namaparadha' and 'Namabhas'. We shall try to know more about these
in twelfth and thirteenth chapters of this book.
Verbal jugglery - The sign of ignorance
Gopal Chakravarti, in spite of his verbal jugglery on the Name, is

utterly ignorant of the secrets of the Holy Name and Its Glories. But he is
adamant in holding his view. This is the sign of extreme ignorance and
egoism. He is also ignorant of true devotion and its astounding effects. To
him liberation from all worries and merging in the Impersonal Brahman is
the highest goal. This is a mere side issue - a secondary result of a dim
reflection of the Holy name. He belongs to the school of people who
consider Bhakti to be weak and vulgar, and hence, Bhaktas, however great
they may be, as persons of no consequence. The people of this school
include Bhakti in fruitive actions. Gopal Chakravarti is under the
impression that Haridas Thakur too is only a follower of this misnomered
Bhakti school. But, Haridas Thakur is neither a follower of the fruitive
actions nor one who is an advocate of dry intellectualism. He is not an
opportunist to whom religion is more a matter of convenience than a creed
and whose views are vacillating this way or that like a pendulum. These
opportunists like Gopal, adopt a certain philosophy for convenience of
argument; but when the question of sacrifice, hardship and practical living
arises, they are found wanting to such an extent that none will ever be
able to discover their erstwhile theoretical stand.
Bhakti - Second to none
Thakur Haridas is out and out a strong advocate of Bhakti or

devotion to Bhagavan. Amongst the various methods of religious practices
44
mentioned in the Sastras, Bhakti or devotion to Bhagavan holds a position
supreme to all else. Its marvellous characteristics, magnificent efficacies,
infallible results, and thrilling influence on its ardent devotees are
inexpressible facts that add to its glory. It is not a strange subject to the
people of the world; on the contrary; it is a subject much talked about and
discussed by many spiritual people and persons of great eminence in the
mundane world, in different languages and in different ways, and yet how
very little it is understood in its right spirit, and how less practised in daily
life. After putting in some very insignificant and mild efforts, and
sometimes even without these, by merely reading some books, we often
deceive ourselves into the belief that we have attained Bhakti, without any
understanding as to the difficulty of attaining it. Bhakti being the highest
attainment of human existence is not given to the Jivas by the Supreme
Lord for the mere asking.
"By following the process of Jnan, salvation easily is attained, and
the performance of righteous actions, leads one to various enjoyments
here and hereafter, whereas, even by thousands of similar methods
devotion to Sri Hari remains unattainable."28
Aspirants for Bhakti are to face innumerable severe tests. The Lord
plays in hard game with them and only those sincere souls, free from any
iota of worldly desires or self aggrandisement in the form of salvation, can
turn out successful in their efforts. Those who desire Bhakti must be
prepared to face any eventuality, persecution and harassment, both in and
outside one's own family and society. The life of Thakur Haridas narrated
in this book is an inspiring example of the above fact. The idiosyncrasies,
fancies, and the persecutions of the husband can be borne with calm and
silence only by a faithful and devoted wife; whereas, one who seeks
merely her own pleasures and comforts always looks for caresses from her
husband. The path of devotion is not a bed of roses, decidedly not an
easy-going path, strewn with soft and sweet smelling flowers, as many of
us are prone to think.
A few liberal minded of Gopal Chakravarti's class or type, believe
Bhakti as an effective means to Mukti or salvation. But for a true
Bhakta, Bhakti is both the means as well as the end in itself. To
him Bhakti is its own reward. He does not long for any gain
extraneous to Bhakti.
Both The Majumdar brothers, and the large gathering present there,
already knew the gravity of committing offences to great devotees and
their terrible after-effects on the lives of the offenders. Hence, in order to
free themselves from the terrible consequences, they all jointly requested
Haridas Thakur to pardon them. This is the best remedy of getting relief
from the evil effects of committing offences. The offender must get
himself pardoned by the saint whom he has offended.
28 jñānataḥ su-labhā muktir bhuktir yajñādi-punyataḥ

seyaṁ sādhana-sāhasrair hāri-bhaktiḥ su-durlabhā
(tantra-vacana)
45
HARIDAS THAKUR AT SANTIPUR
His meeting with Advaita Acharya
AT Santipur, Haridas Thakur met the great Sri Advaita Acharya and
prostrated himself before him and the latter, being extremely delighted,
embraced Thakur Haridas and received him with all cordiality. Advaita
Acharya, an elderly person, was the leader of the Vaishnav community in
Navadvip. He came from a Brahmin family of high lineage. His ancestors
were very eminent in learning. Originally belonging to Sylhet (Assam), he
became a disciple of the great saint Sri Madhavendra Puri, and in
subsequent years settled at Santipur and later on at Navadvip. He was
fairly well-to-do. The people of Santipur, as well as Navadvip, regarded
him with great respect for his vast learning of the Sastras, pious life and
sincere devotion. He was one of the select few of the eternal associates of
Sri Gauranga Mahaprabhu.
Advaita Acharya arranged a lonely hut for Thakur Haridas on the
banks of the Ganges and daily explained to him the real import of Srimad
Bhagavata and Srimad Bhagavad Gita. Haridas Thakur had his alms of
food everyday from the house of Advaita Acharya, and spent his days
completely lost in the eddies of Spiritual Bliss. He remained absorbed in
the topics relating to the Sportive Pastimes of the Lord in the company of
this revered host. While days rolled on unnoticed in such unparalleled
spiritual happiness, Haridas Thakur approached Advaita Acharya one day
with a humble request. "Holy sir! What is the benefit of feeding me daily?
This is a place noted for Brahmins. Many eminent persons of high lineage
are here. Ignoring all of them, the great hospitality that you are extending
to me may possibly offend them all. Yes, it may pave the way to some
social trouble. Hence, I appeal to you from the bottom of my heart not to
continue it, and to do such actions that may be agreeable to the social and
spiritual principles of one's life."
Bhakta - His unique position
Advaita Acharya was an eminent scholar of sound principles, holding

an extraordinary position amongst the devotees. He knew his position
pretty well. He knew that in this age of Kali, it is well nigh impossible to
get a crore of Brahmins. He asked Haridas Thakur to shed all such
baseless fears, and assured him that he would do only such observations
that are sanctioned by the sacred Sastras. "By feeding you, a crore of
Brahmins are really fed."29 With this reply, he offered Haridas Thakur the
food cooked on the occasion of the anniversary - 'Sraddha-day'. The above
29 tumi khāile haya koti-brāhmana-bhojana
eta bali, śrāddha-pātra karāilā bhojana
(śrī caitanya-caritāmṛta, antya 3.222)
46
deed undoubtedly is a severe and inexcusable violation of the existing
social code. According to the prevailing customs amongst the orthodox
Brahmins, such food can be offered only to members of their own
community. Giving it to anyone outside the community and especially to
one who is a non-Hindu is a grave violation of the custom of the
community. By this action, the great Advaita Acharya is not to be
misunderstood as one who has trespassed the social principles or Vedic
Varnasram Dharma. He has, in fact, laid bare before and taught the world
the unique position of a genuine devotee over all castes and creeds, and
his sole eligibility to accept the offerings of even high cast Brahmins on
such special occasions. The above fact is not against the Sastras.
'Among thousands of Brahmins, one who performs Vedic rites is
superior, amongst thousands of such Vedic Brahmins, one who is well-
versed in the meanings of the Vedic lore is superior; amongst a crore of
Brahmins well-versed in the Sastras, a devotee of Sri Vishnu is considered
to be still more superior and even amongst thousands of devotees of Sri
Vishnu, a single-minded devotee of Sri Krishna is spoken of as the
supreme most."30
Such was the lofty position that Thakur Haridas enjoyed even before
the great Advaita Acharya, the leader of the Vaishnav community at
Navadvip.
Advaita Acharya's sympathy to the fallen humanity has no parallel
elsewhere. The deplorable condition of the people moved his heart. He
wished to do something substantial to them. He devised ways and means
for the deliverance of all these suffering souls. He took an oath for bringing
on Earth the Manifestation of Bhagavan Sri Krishna in the midst of all, and
started regularly worshipping Him with the Ganges water and the sprays
of Tulasi, a very efficacious method mentioned in the Sastras. Haridas
Thakur too, with renewed enthusiasm and faith, went on with his chanting
of the Name, eagerly expecting the Advent of Sri Krishna. Influenced by
the sincere devotion and repeated entreaties of both Advaita Acharya and
Haridas Thakur, the Supreme Lord Sri Krishna Chaitanya Mahaprabhu
manifested his Advent into this world and inundated our country from
Himalayas to Cape Comorin like a furious deluge with Divine Name, the
swelling waves of which overflowed in all directions, making the
inhabitants beneficiaries of this great onrush.
30 brahmaṇānaṁ sahasrebhyaḥ satrayajī viśiṣyate

satrayājī sahasrebyaḥ sarva vedānta pāragaḥ
sarva vedānta vit kotyā viṣṇu bhakto viśiṣyate
vaiṣṇavānāṁ sahasrebhya ekantyako viśiṣyate
bhakta raṣṭavidhāhyeṣa yasmin mlecche 'pi vartate
sa viprendromuniśreṣṭaḥ sa jñānī sa ca paṇḍitaḥ
tasmai deyaṁ tato grāhyaṁ sa ca pūjyo yathā hariḥ
name 'bhaktaścaturvedī madbhaktaḥ śvapacaḥ priyaḥ
tasmai deyam tato grāhyaṁ sa ca pūjyo yathā hyaham
(garuḍa purāṇa)
47
“The cult of unalloyed devotion of Sri Krishna reached its highest
degree of development and received its great impetus on the appearance
of Sri Gauranga Mahaprabhu - the Fullest Manifestation of Sri Krishna, Who
was born in Navadvip on the banks of the Ganges, a little over four
hundred and fifty years ago and flourished for nearly half a century. He
was Sri Krishna Himself manifested in the form of His great devotee. Sri
Krishna is the Mystery and Sri Chaitanya Mahaprabhu is Its
Explanation. Whenever Sri Krishna comes on earth as the Mystery of
Love in the junction period of Dvapar and Kali, He comes again in the Form
of Sri Chaitanya Mahaprabhu as the explanation of that Mystery, 5000
years after, to show mankind the way to Himself."*
"Sri Chaitanya Mahaprabhu's Love, Devotion and spirituality will ever
remain unparalleled. He preached Sri Krishna, the Seed and Soul of
Love Absolute, and while preaching, He would burst forth in praises of
Sri Krishna. And all India was flooded with Sri Chaitanya's Divine Love."
"Sri Chaitanya Mahaprabhu preached and proved the
potency of Sri Krishna's Name - that His Name is the Lord Himself.
If anybody says, 'Krishna', 'Krishna', mentally or loudly and
concentrates his mind on It, he is bound to absorb Its Love-
Nectar, be drunk with Its Ecstasy, see Krishna in Form and in
everything, and finally go to Golok after passing out of this life.
The world has never seen such an Avatar, the Manifestation of All-
Love - Krishna."*
"Like master, like servants. His apostles were of such purity and
sublimity that it would be hard to find one such like them even in India of
the past. Anyone of them was competent to save a whole world. They left
thousands of books on Sri Krishna and Sri Chaitanya Mahaprabhu's Career
and Teachings, which are of the utmost value to the students and
adherents of all religions of all climes, ages and denominations. Love is the
theme of every book, and it is difficult to resist its essence pouring into
you as you read them. For Sri Chaitanya Mahaprabhu cannot be
understood without first understanding Sri Krishna and His Lila on Earth."
The doing of great personalities like Haridas Thakur, etc., do not
submit to the reasoning faculties of ordinary limited human intelligence.
They continue to remain an enigmatic puzzle even to the best of the
brains of the world. Listening to them with real faith is the only course
open to us. Haridas Thakur's career in this world is crowded with many
miraculous and thrilling incidents. It is simply impossible to record each
and every such deed. To add to the glories of Haridas Thakur, of which we
have already heard, Sri Krishnadas Kaviraj Gosvami explains another
incident.
* Extracts from 'Sri Krishna - The Lord of Love'

48
Thakur and Mayadevi
Once, sitting in his cave as usual, Haridas Thakur was reciting loudly
the Holy Name. It was a full moon day. The cool and silvery moonlight
spread over the country, making the atmosphere all around very
fascinating. The sparkling ripples of the Ganges flowing close by added
fresh beauty and solitude to the prevailing calm outlook. The entrance to
his cell was sanctified by the presence of a Holy Tulasi plant grown in an
elevated place especially erected for the purpose. The whole scenery, both
inside and outside that cave of Haridas Thakur, was so lovely that it would
easily steal away any heart.
At this moment, there appeared in this charming scene a beautiful
woman. The glowing lustre around her was so dazzling that it drove away
all the darkness making the place fully illuminated. The sweet fragrance of
her body, mixing with the gentle breeze, made all the ten quarters
delightful. The sweet ringing of her ornaments was more captivating to the
ears than the melodious songs of the Gandharvas. Gently she bowed down
to the Tulasi, perambulated the same, and approached the entrance of
Haridas Thakur's cave. With folded hands she worshipped his feet and
taking her seat on the threshold spoke thus: "Truly, you are a benefactor
to the whole world. Both in appearance and qualities, you are an
exception. Enchanted by these, I have come over here to enjoy your loving
company. Please have the kindness to accept my humble request. You are
a great devotee. Devotees are by nature embodiments of kindness and
sympathy. They are ever exceptionally merciful to the suffering
humanity."
So saying this attractive stranger woman tried to convert the great
Haridas Thakur by various charming gestures and postures, the sight of
which undoubtedly would violently disturb the mental equilibrium of even
great Munis. But these efforts of the young woman did not prove effective
before Haridas Thakur. He was a hard nut to crack. He remained firm. He,
on the contrary, pitied the unfortunate woman and said: "I have taken an
oath of chanting a special fixed number of Names daily. Till the fixed quota
of Names is completed it is impossible to attend to any other work. This is
my vow. When my routine of Kirtan is over I may have enough time for
rest. Be seated at the entrance and attend the chanting of the Name. On
completion of my vow I shall certainly agree to your proposal."
Thakur Haridas, who was deeply absorbed in constant meditation on
the Name of Sri Krishna, was totally unconscious of the external world.
Hence, all the attempts of this bewitching woman resulted in an utter
failure before our great saint, yes, they ended as 'wasted fragrance in
desert air'.
At the end of the third day, when she was totally disappointed, she
approached once again Haridas Thakur with these words: "You have
deceived me by your consoling words for all the past three days. It seems
there is no end of your Kirtan, either during the day or the night."
49
On hearing her words Haridas Thakur replied: "What can I do? I am
helpless. I have already taken an oath. How can I break it now?" She now
understood him well. She was convinced beyond any doubt that she was
only 'making attempts to extract sunbeams from cucumbers'. All her
hopes were frustrated. She thought that there was no use of meddling
with him any further. She, therefore, finally decided to reveal herself
before him. With all reverence she bowed down to Haridas Thakur and
said: "I am Maya, the deluding energy of Godhead. I came to test you
once. I can claim that I have deluded all Jivas, from Brahma downwards.
None could stand my test. But today I accept my utter failure. My pride is
humbled. Yes, I am miserably defeated by you. You are the only exception
that I have ever witnessed. You are a great 'Mahabhagavata'. By a mere
sight to your person, and by listening to your chanting of the Holy Name,
my heart is completely purified. I too long to remain absorbed in drinking
the Nectarine Bliss emanating from the Divine Name. Ah! What a
marvellous and soul-stirring experience it is! Have the mercy to initiate me
too with the sweet Name of Sri Krishna. The whole of India is submerged
under the sweeping currents of Divine Love. Everyone is carried away by
this inundation. Really why India? The whole world is exceptionally
fortunate. Those who are deprived of this great influence are the most
unfortunate amongst the creation of the Lord. Even in crores of births
there is little hope for one who has not tasted the Bliss of Divine Name. On
a previous occasion I had accepted the Holy Name 'Rama' from the great
Siva. Now, I eagerly long to be favoured with the Name 'Krishna' by your
grace and I humbly request you to initiate me into the same. The Name
'Rama' is well-known for its characteristics of delivering one and
all from the thraldom of Maya, whereas the Name 'Krishna'
distinguishes Itself by imparting 'Krishna Prem' in addition. Pray
bless me with the Name of Sri Krishna and make me fit to experience this
surging ocean of Divine Love." With these words, she worshipped the feet
of Haridas Thakur. Her prayer was granted. How can one escape the
overflowing kindness of Thakur Haridas? Yes, she was initiated with the
Name of Sri Krishna.
Why did Mayadevi request Haridas Thakur for the Name of Sri
Krishna when she had already been initiated with the Name of Sri Rama by
no less a personage than the great Siva? Is there any difference between
the Names of the Lord? Is it essential that everyone should repeat the
Name of Sri Krishna? What harm is there if we utter the name of Kali, Siva,
Ganapati, Kartikeya, etc.? A person of a thoughtful disposition is often
confronted with similar questions when he comes across such typical
occurrences. Doubts are the outcome of misunderstandings. Proper
enlightenment on the subject clears all our misconceptions. A correct idea
of the Absolute Truth, or the Ultimate Reality Whom we know by the
common epithet - 'Godhead' and ‘a true conception of Sri Krishna’, are
sure to help us satisfactorily in solving this problem. This definitely would
help us to wipe out all our erroneous notions.
50
Sri Krishna - The Darling Lord of millions
To any Hindu in India Sri Krishna is not a strange figure. Though

most of the people in India lamentably lack in having a proper
understanding of His Real Personality, and the significance underlying His
Divine Deeds, He is widely known even amongst the unlettered masses.
Sri Krishna! How sweet is the Name Itself! Ah! Is there anything sweeter to
the heart of lovers than this pretty little Enchanter, full of pranks, fun and
frolic? He is the Love, Light, Life and the very Soul of Vrindavan, the very
life-breath of the Vrajavasis. Millions of people from the Himalayas to Cape
Comorin hail His Glories, sing the fascinating events of His marvellous
Deeds, listen with rapt attention to his soul-stirring Messages, repeat His
sweet Names and experience flashes of His contact which is verily
ineffable joy and satisfaction in their hearts. There is no occasion in India
amongst the majority of Hindus when Sri Krishna is not referred to in one
way or other. Whether in the days of festivities or on marriage occasions,
whether in times of weal or woe, or in time of social rejoicings, it has
become a habitual custom to remember Him and to sing His captivating
Pastimes, in the midst of inexplicable heartfelt feelings of love and
enthusiasm. He holds a continuous sway in the hearts of lacs and lacs of
inhabitants in India. He is the most popular Figure, the sweetest Object of
veneration and worship. He is the most Beloved Lord and Saviour - nay,
the Absolute-Par-Excellence.
Sri Krishna - His Personality
Numerous conceptions about Sri Krishna are current even amongst

eminent scholars in India. His inconceivable potency prevents all the
empiric thinkers and their efforts from having a thorough conception of His
Divine Personality. He is moulded by each of these savants in his own
thoughts, giving new colours and shapes to His Divine Personality and
Deeds. If at all we are interested to know something genuine about him
we must necessarily listen to the authentic scriptures that speak of Him,
and rely on the words of those pure devotees who have realised Him in His
true nature. The remarks of critics are based on their individual
understandings purely gathered through the material senses. It is
obviously evident that the mundane reasoning faculties have no access to
Divine Objects. Hence, depending solely on the statements of ordinary
critics, or the so-called scholars, we cannot get a true conception of Sri
Krishna, His Divine Personality, Deeds, or Messages. Such statements only
take us away from the real facts, by the weight of intellectual
representations based on individual ideas of a defective nature. Almost all
the conclusions of today are changed and replaced by new reasons
tomorrow. Intellectual conclusions are, therefore, incomplete and
unsteady even in the visible plane of matter. Therefore, wise persons take
their firm stand on the revealed scriptures which alone can unfold the
Truth before us.
51
The numerous conceptions about Sri Krishna that exist, themselves
are a sound proof that most of these scholars are ignorant of His Real
Personality. Each one is depicting Him in the way that is intelligible to him.
The first group regards Sri Krishna as one of the endless Descents of
Bhagavan Sri Vishnu. To them Sri Vishnu is the Supreme Godhead. The
word 'Vishnu' literally means one Who pervades the entire universe. Our
Puranas have described various Descents of Bhagavan Vishnu appearing
in this world on different occasions for fulfilling manifold purposes
concerned with the administration of the universe. The Name of Sri
Krishna, too, is included in the list of the many Descents that have
manifested in this mortal plane. Some of them (forming the second group),
after making a deep study of these Descents, Their Deeds, etc.,
distinguish Sri Krishna as the fullest or the most perfect (Purna Avatar) of
all such Manifestations of the Divinity. They take Him as 'Class One' of all
these Avatars. And a third section of people realise Him as a Personal
Manifestation (Saguna Brahman) of the Impersonal Absolute (Nirguna
Brahman). According to them the Ultimate Reality is conceived as one that
is void of all attributes. All intellectual empiric thinkers of the world are
supporters of this view. They hold that the Absolute is incomprehensible to
human understanding, and as such, is indefinable. This Attributeless
Absolute incarnates into this world for various purposes, and Sri Krishna is
the best of such Manifestations. A fourth section of men do not enter into
any of these controversies, discussions or abstract philosophical
speculations. They are very simple in their views. They are contented with
the historic records and hence they declare Him as a mighty warrior, a
great hero, and a powerful ruler of the Yadav race. They see in Him an
eminent politician of marvellous tactics and ingenuity, of surpassing far-
sightedness, a keen statesman, an uncompromising and a terrible
chastiser of the wicked, a great conqueror of extraordinary strategical
abilities, a successful oppressor of innumerable tyrannical exploiters, and
an able and just administrator. A fifth group proclaim Him as the foremost
of the Prophets Who ever graceg the world, Who by His philosophical
expositions infused new vigour in the teeming millions of the world. Yet a
sixth section of the society usurping the power of Judge, in their arrogance
laugh at Him as a voluptuous enjoyer. These stiff-necked, dry
intellectualists, boast too much of their purity and scale the moral merits
of Divine Personalities from a low material level, and pass remarks on
Them. A seventh group simply deny Him, taking Him as merely allegorical
- the product of a poet's mind. Thus, if we make a patient and careful
scrutiny of the prevailing notions, we can still gather many curious views
on the Divine Personality of Sri Krishna. The fundamental reason of these
varying and mostly conflicting views on this unique Personality, is due to
the fact that Sri Krishna is an incomprehensible Personality in Whom all
the contradictory qualities such as unity (Ekatva) and diversity, fullness
and division, simultaneously exist.
A thorough and reliable account of His most charming Personality,
marvellous Career and rejuvenating Teachings, can be had from
Mahabharata, Harivamsa, Srimad Bhagavata and some other Puranas, like
Brahma Vaivarta Purana, etc.; of these, Srimad Bhagavata is the foremost
52
authority. Srimad Bhagavata, the epitomised quintessence of all the
Sastras, whose chief purpose is the glorification of Bhakti and Sri Krishna
Lila, declares Him as 'Absolute-Par-Excellence'. "When the world is
oppressed in every age by the tyrannical conquests of the enemies of
Indra, i.e., the demons, His partial Manifestations make this world happy
by destroying them. These Descents are the Partial Avataras of the
Supreme Lord - Sri Krishna, Who is Svayam Bhagavan Himself."31
Sri Krishna - His Avataras
After giving a long list of all the Avataras, such as (1) Chatuhsanas,
(2) The Divine Boar - Varah, (3) Narada, (4) Nara and Narayana, (5) Kapil,
(6) Dattatreya, (7) Yajna, (8) Rishabh, (9) Prithu, (10) The Divine Fish -
Matsya, (11) The Divine Tortoise - Kurma, (12) Dhanvantari, (13) Mohini,
(14) Nrisimha, (15) Vaman, (16) Parasuram (17) Vyas, (18) Rama, (19)
Balaram, (20) Sri Krishna (21) Buddha, and (22) Kalki, Who were merciful
enough to manifest Their appearances in different ages for the welfare of
humanity, Vyasadev emphatically distinguishes Sri Krishna as the
Supreme Godhead Himself. All the rest are only His partial
Manifestations and secondary incarnations, either in part (Amsa), or in
part of part (Kala).32 But Sri Krishna is not an Avatar; He is Avatari
Himself, the very Fountain-source of all the Avataras from Whom
the various Manifestations originate. He is the Eternal Reality
Who reveals Himself to us in the three aspects as 'Brahman',
'Paramatma' and 'Bhagavan'.
"The Tattva which the knowers of reality declare as 'Advaya-jnan' is
expressed by the designation of 'Brahman', 'Paramatma' and
'Bhagavan'."33
The above Sloka gives a beautiful exposition of the Absolute Reality
summarising all the philosophical conceptions of the various religions of
the world. All the notions of the world about the Absolute Truth find its
place in this exposition. The Ultimate Reality or Tattva is spoken of as
Advaya-jnan. Very often, the term 'Advaya-jnan' is confused with the
Nirguna Advaita Tattva or the Attributeless Brahman of the monistic
school. The word "Advaya', i.e., one without a second or Sole, is
used only in the sense that there is no other second entity equal
or superior to that of the Supreme Lord. The word 'Advaya' never
31 ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam

indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
32 bhāgastvardhaṁ tadardhañca aṁśitya 'bhidhīyate
tadadhaṁ kulamākhyātaṁ kalā tasyārdha mucyate
tadadhaṁ śaktī rakhyātā āveśaḥ syāktadardhakaḥ
evaṁ catuḥ ṣaṣṭibhāgair avatārāḥ parātmanaḥ
(śrī-kṛṣṇa-yāmala)
33 vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam
brahmeti paramātmeti bhagavān iti śabdyate
53
denies the existence of other entities, as many often misunderstand.
Though the Reality is termed by the word 'Indivisible Knowledge', It
reveals Itself to Its different votaries in different ways, according to the
particular capacity of realisation they possess, viz., these three aspects as
'Brahman', 'Paramatma' and 'Bhagavan'. These Revelations are not to be
confused as entirely independent objects, but as aspects of the One and
the Same Reality. The above described variation in their realisation is due
to the difference in their angle of vision, caused by the divergent methods
adopted by the votaries and by the degree of surrender they offer to the
Supreme Reality.
Sri Krishna - Brahman
The first of these three Aspects of Revelation, viz. Brahman is in fact

the unqualified (Nirvisesh) and imperfect (Asamyak) Manifestation of
Bhagavan, Who is the most perfect Person, in Whom all the qualities are
most perfectly developed. Bhagavan is abundantly qualified with an
infinite number of most auspicious and perfect Attributes. In Bhagavan we
experience a full display of all the Saktis or energies; but in Brahman they
remain only in a potential state. Brahman in other words is the
philosophical Absolute in which the various attributes and powers remain
undifferentiated. Hence, the Attributeless Brahman of the Upanishads is an
incomplete or Imperfect Manifestation (Asamyak Avirbhav) of the Absolute
Divinity. Brahma Samhita describes this Aspect of the Supreme Divinity as
His Bodily Effulgence. "I worship Govinda, the Primeval Lord, Whose
effulgence is the source of the non-differentiated Brahman mentioned in
the Upanishads, being differentiated from the infinity of glories of the
mundane universe, and Who appears as the Indivisible, Infinite and
Limitless truth."34
Srimad Bhagavad-Gita adds to the same issue thus: "I am indeed the
Mainstay of Brahman and the very ground of immortality. I am also the
basis of the eternal religion and of perpetual Divine Bliss." 35 Brahman is
the ultimate goal of all Jnanis.
Sri Krishna - Paramatma
Paramatma, the second Aspect of Divine manifestation, is more

qualified than Brahman, the first one. But when compared with Bhagavan,
this Aspect is only a Partial (Amsik) Manifestation, having relation chiefly
to Maya Sakti and Jiva Sakti. Paramatma remains as the Immanent Lord,
both in the unconscious material universe, as well as in the conscious Jiva
34 yasya prabhā prabhavato jagad aṇḍa koṭi
koṭiṣv aśeṣa vasudhādi vibhūti bhinnam
tad brahma niṣkalam anantam aśeṣa bhūtaṁ
govindam ādi puruṣaṁ tam ahaṁ bhajāmi
(brahṁa-samhitā 5.40)
35 brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca
śāśvatasya ca dharmasya sukhasyaikāntikasya ca
54
souls who are numerically infinite. It is Paramatma Who looks after the
functions of creation, preservation, and dissolution of the infinite number
of worlds, in various aspects, and He is the regulator of both the individual
Jiva and the collective world. Paramatma is the ultimate goal of all the
Ashtanga Yogis.
Sri Krishna - Bhagavan
Bhagavan represents the highest, in the long list of the countless

Divine Manifestations. He is realised as a Person with Whom are
associated distinctive features, potencies, attributes, abodes, and
entourage in the company of His internal energy. In Bhagavan there is a
direct and full display of His Antaranga Svarup Sakti. The other two Saktis,
Bahiranga Maya Sakti and the Tatastha Jiva Sakti, are displayed indirectly,
through the medium of His Partial Aspect Paramatma. Bhagavan is the
possessor of all Saktis - the Sarva Saktiman, the Summum bonum of
Bhaktas. The word 'Bhagavan' is defined thus:
"He is a Person in Whom the six Divine Qualities of; Aisvarya -
majesty, or special power to attract, and bring under control all sentient
and insentient like; Virya - prowess or an unusual and miraculous influence
resembling precious gems, magic spells, etc., that could win over any
power on the face of the earth; Yasas - name and fame or an incomparable
reputation arising from various excellent qualities of body, mind, and
speech; Sri - prosperity, all kinds of wealth; Jnan - knowledge, such as
omniscience; and Vairagya - dispassion or non-attachment to the objects
of the material world, in short, absolute freedom from Bahiranga Maya
Sakti, are developed in the fullest degree. Bhagavan is entirely free, from
any influence of the material attributes, such as Sattva, Rajas and Tamas.
These Gunas or attributes are due to the influence of His Bahiranga Maya
Sakti. Since she, being subservient to Him, is unable to exercise any
influence on her Lord, as such, Bhagavan is above all these material
attributes. The various qualities that the Sastras attribute to Him are all of
Divine Essence."36
"The nature of the Attributes of Sri Hari is such that it compels even
great sages, who delight in themselves, and who are dispassionate to the
core, to render loving selfless services to the Lord."37
The principles and virtues described in the three Aspects, viz.
Brahman, Paramatma, and Bhagavan, can be realised in their most perfect
and infinite development in the Personality of Bhagavan Sri Krishna.
Hence, Srimad Bhagavata, Sri Brahma Samhita, Srimad Bhagavad-Gita,
and a host of Sastras unanimously and unambiguously declare Sri Krishna
as the Absolute Godhead, in Whom all other Aspects are fully identified.
36 aiśvaryasya samagrasya viryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoścaiva ṣaṇṇāṁ bhaga itīṅganā
(viṣṇu purāṇa)
37 ātmārāmāś ca munayo nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ
55
"The Indivisible Knowledge alone is the Eternal Truth. It is the
Sublime Truth, beyond the jurisdiction of mundane qualities, the fullest
entity in Himself, all-pervading, and void of transformation (this illustrates
the unqualified Aspect, Brahman). The same Truth is immanent in all the
jivas and unaffected by the events of the world (this explains Paramatma -
the Partial Aspect). The most perfect status of Indivisible Knowledge is
Bhagavan. The wise call Him by the Name 'Vaasudev', He being the Son of
Sri Vasudev."38
Sri Krishna - The fountainhead of all potencies
Many hold the view that the Absolute Truth or Knowledge is an

abstract one, void of any Form, Power, Name, Attributes, Activities, etc.
This statement, though popular amongst the classes to a great extent, and
amongst the masses to some extent, is not well founded on the authority
of the sastras. It is merely one-sided interpretation of the texts of the
Sastras. Puranas declare Him as Infinitely Powerful. His energies are
inscrutable and beyond the reach of human thought and reason, and they
are capable of performing most impossible effects. These energies are not
concocted things or imaginary objects. They are of the essence of the
Lord. They are inseparable entities; but the Lord in His infinite power
transcends all of them.
"Saktis of Sri Vishnu are of three kinds. They are (1) Para Sakti (Chit
Sakti), (2) Kshetrajna (Jiva Sakti), and (3) Avidya (Maya Sakti).”39
The Para Sakti is otherwise known as svarup or Antaranga Sakti;
Maya Sakti is understood otherwise as Bahiranga Sakti, and the Jiva Sakti
as Tatastha or Marginal Sakti.
The Svarup Sakti is again classified in three different aspects as
Sandhini, Samvit and Hladini Saktis. In her Sat aspect, she is Sandhini. This
Sandhini Sakti is the energy of the existence of all. In her Chit aspect, she
is known as Samvit, the energy of self-enlightening knowledge. This is the
energy that helps the promotion of knowledge. In her Ananda aspect, she
is Hladini, the delight imparting energy. It is by the influence of this energy
that delight is experienced. Svarup Sakti is concerned directly with all the
activities and expansions in the Divine Realm. Maya Sakti causes the
creation, sustenance, and dissolution of phenomenal world, and Jiva Sakti
is bringing out infinite number of Jivas, which are the expressions of the
Tatastha or Jiva Sakti of Bhagavan.
Of these three Saktis, the Hladini Sakti is the most important. She
transcends the other two. Sri Radhika, Who is the eternal consort and the
38 jñānaṁ viśuddhaṁ paramārtham ekam
anantaraṁ tv abahir brahma satyam
pratyak praśāntaṁ bhagavac-chabda-saṁjñaṁ
yad vāsudevaṁ kavayo vadanti
39 viṣṇu-śaktiḥ parā proktā kṣetra-jñākhya tathā parā
avidyā-karma-saṁjñānyā tṛtiyā śaktir-iṣyate
(viṣṇu purāṇa 6.9.60)
56
most favourite of all the devotees of Bhagavan Sri Krishna, is represented
as the highest Manifestation of the Hladini Sakti.40 Sri Radhika has attained
the most sublime stage of Mahabhava,41 which is unattainable to any other
devotee. Application of material attributes of Sri Radhika, the Invariable
Embodiment of Prema Bhakti, is the outcome of sheer ignorance, absence
of proper understanding of Her Real Personality. Without the least
distinction of any classification of sex, Sri Radha and Sri Krishna as Sakti
and Saktiman (Possessor of Sakti) are identical. Sakti is inseparable from
her Possessor, as noted in the case of fire and its burning capacity. In fact,
Sakti and Saktiman are not altogether two different Personalities. They are
One and the Same Indivisible Truth manifested as the Divine Couple out of
the inconceivable potency of the Lord, for giving fillip to the
Transcendental Sportive Activities.
"The chief of the gopis is Sri Radha, the Consort of Sri Krishna, in
Glory and on Earth. ’Radha' means adoration or Love - Devotion. Sri Radha
is the Embodied Manifestation of Sri Krishna's Love-Principle, the Energy of
His Soul, the Principle of Sri Krishna which sets His Love in motion. Radha
is inside of Krishna as His Principle of Love-Energy, and She is
outside of Krishna as the Embodiment of that Principle. Radha is
the first Active Principle of Nature, the Active Love-Principle,
which unconsciously gives birth to creation and pervades it as the
purest spiritual energy. Like Krishna, She is above and out of
reach of the creative Cardinal Attributes. Krishna is the Soul.
Radha is the Heart-Soul and Her eight other companions are the
eight chief devotional aspects, and the other Gopies the
inclinations and minor attributes of Her Ensouled mind. Radha and
Her chief companions are Krishna's chief companions in Golok. They came
with Him in glory and were born in Vrindavan as Gopis. Other Gopis who
were in the Rasa dance, were manifestations of Vedic hymns and truths
which are entities in nature, the form-centres of Nature's purest
sentiments and conceptions. Other Gopis were manifestations of
goddesses, the Presiding Deities of Nature's spiritual forces and attributes,
while others were manifestations of some of the highest illuminated male
saints (Rishis) who had prayed for ages and ages, in every birth, to serve
the Lord personally with the tender devotion of a loving woman. The love
of these Gopis for Sri Krishna was absolutely selfless. They loved Him for
the sake of the spontaneous, causeless love they felt for Him and Which
His Personality inspired in them, for Sri Krishna was that causeless Love
Itself. The Rasa dance represented the vibrations of the Soul-absorbed
Mind, vibrations which filled the universe with the nectar of Bliss, and
40 govindā-nandinī rādhā, govinda-mohinī

govinda-sarvasva, sarva-kāntā-śiromani
(śrī caitanya-caritāmṛta, ādi 4.82)
41 mahābhāva-svarūpā śrī-rādhā-thākurānī
sarva-guna-khani krsna-kāntā-śiromani
tayor apy ubhayor madhye rādhikā sarvathādhikā
mahābhāva-svarūpeyaṁ gunair ativarīyasī
(ujjvala-nīlamaṇi 69,70)
57
destroyed its Karma of a whole Kalpa, the Karma which formed its
Prarabdha for the time."
"Sri Krishna danced separately with each Gopi. Each Gopi has Her
Own Krishna beside Her. One Krishna became as many as there were
Gopis and yet It was the Selfsame Krishna. One soul played like so many
Souls with so many hearts and yet the hearts saw but One Soul. Each Gopi
saw Her Own Krishna and was unconscious of any other, as she danced
absorbed in that Sri Krishna; round and round, arms round necks, eyes
into eyes, all forgetting, the world forgot, round and round in the whirl of
ecstasy, afloat on the waves of Love, that is Bliss - round and round, the
Lover and the Loved, the Little Soul twining round the Great Soul, the
Great Soul pouring Its Nectar into the Little Soul."*
"Ignorant writers and prudish religionists of the West have dared to
call this Gopi Lila of Sri Krishna as shocking to all religious sense, in the
face of the fact that three hundred and odd millions of Hindus of the
present day and myriads of millions of Hindus of the past, whose giant
intellect and all-towering height of spirituality the world of today are
beginning to wonder at - call this Lila the most Transcendental of all the
Divine Deeds that have ever been performed on the face of the globe.
According to these little critics of the greatest Avatar of the
Supreme Deity, that Supreme Deity cannot possess any other
sentiments of love than those of a Father and a Saviour, that God
ought not to feel or show the love of a husband for his wife or of a
lover for his lady-love. If this be the fact, will they answer the
question as to whence has man got these sentiments, if not from
his Maker, of Whom he is but an imperfect image? Whence has he
got them if not from the Source of Creation itself of which he is
such a tiny part and product? This denial to God of the possession
of a lover's sentiment implies an impertinence, which God alone,
out of His infinite affection for His creatures, can pardon. It only
betrays the dense ignorance of these critics in regard to the
origin and laws of creation and of the relations of creation with its
Creator."*
"Nature (creation) is the materialised Will-force of God. The Will-
force of God is a reflection of God Himself - the objectified phases of the
semblance of manifoldness of the Absolute One. God is the Husband
and the Energy of His Will, Nature, is His Wife. God is the Lover
and Nature is His Lady-Love. By His All-Pervading essence, the
only support and sustenance of Nature, He clasps His Lady-Love
to His bosom and dances with Her to the intricate steps of the
music of Her Laws. This is the Rasa dance in the aggregate, the
Rasa dance that is being performed every moment within Nature,
though hidden from our outlooking physical vision. What is true of
the Great Universe is also true of its miniature man. Within our heart of
heart is the forest of Vrindavan, in which the microscopic blue river of Love
- Yamuna flows, lapping with thrills of joy the bank of the bowery lawn
58
where Sri Krishna - our Soul - with His Gopis - an ensouled mental
aspirations - is performing His ever-favourite, never-ending Rasa dance.
And we are unconscious of it all, because our mind's outer ken is
employed outside of us with outer objects. If we can withdraw the mind's
vision from outwards and direct it into the depth of our heart, then will
belief come in the Rasa dance of Krishna with its practical realisation. We
are then of Vraja and each of us of the enlightened inner eye, a dancing
Gopi - male or female, whatever we may be externally, it matters not. We
are all Gopies, human-male or human-female. We are all spiritually
feminine, for Sri Krishna alone is the One Male and we, particles of Nature,
are all female. We are all the lady-loves, the brides and wives of our One
Husband, Lover and Beloved - Sri Krishna. In the working out of the ever-
beneficial laws of Inner Nature - the laws that throb for the weal of
mankind - this innermost performance of Nature's constant Rasa dance
with Her Lord is reflected for a time upon Her outer surface to fill outer
Nature and mankind with the ecstasy of its supermost spirituality, the
blessing of the Absolute Love."
The conception of all these inherent Saktis establishes beyond any
doubt that the Absolute Truth known by the word 'Bhagavan' is a Perfect
Person. He is not a Formless Entity as many depict. He is a Person in
Whom infinite attributes and energies inseparably exist. In many places of
our Sastras, words such as Ananda Ghan, Rasa Ghan, etc., are freely used
in association with the Personality of Bhagavan. The importance of these
words can never be ignored. They make us understand that Bhagavan is a
Person possessing a Murti or a Form of His Own. Since we are in the habit
of measuring every object that is placed before us, and our experience of
Divine Objects are insignificantly poor, our ideas of this Personality of the
Lord are mostly erroneous. The very idea of a Murti or Form of the Lord
throws us in a whirlpool of thoughts and confusions suggestive of
materialistic speculations. Almost all these efforts end like those of
'attempting to milk rams'. This Form of the Lord is not to be understood as
something gross, like that of the material body of human beings. The Body
of Bhagavan is non-phenomenal. This Body consists entirely of pure
Existence, Knowledge and Bliss; as such It is always spoken of as
'Satchidananda Vigrah'. This Body is not essentially different from His
being. In Bhagavan there is no such difference of an organic body and a
soul, as in the case of human beings. His Being and His Body are One and
the Same. The Sastras declare that the Body of the Lord is like that of a
human being. The similarity that they speak is only in respect of the form
and not of the ingredients. The Sastras in certain places speak of Him as
Formless. This statement is only to deny the presence of a material body
or material senses in Him. The same Sastras too, dilate on the beauty of
Lord's Form to a great length taking minutely each and every limb one
after another. Do they expound contradictory theories and increase
confusions in the minds of ignorant men? No, never. They with all
emphasis, establish the existence of the self-existing natural Form of the
Lord which is of a purely Divine stuff. The Lord is not subject to any
change as we notice in the case of material objects; but due to His
inconceivable power He is capable of adopting any type or any number of
59
Forms as He pleases. The Ascension and Descension of Bhagavan is
merely actuated by His free will. This Divine Form of the Lord is no doubt
unthinkable to the materially minded. It is a matter of realisation and not
one of argument. Persons who are guided by dry empirical reasonings fail
to understand this conception of a Transcendental Personality. These
barren intellectualists, sublimely unconscious of their own limitations, of
their profound incapacity and unwillingness to fathom even the simplest
problem presented to them, talk nowadays as if they are gifted with an
inexhaustible fund of impenetrating reason. They boldly come forward
with their assertion that they can accept nothing, let it be of any source,
that is not passed through the crucible of their reason, and acknowledge
no scriptures however authentic they may be, or the sound sayings of
eminent saints. Someone has spoken of this mistaken notion in the
following Sloka very impressively.
"Gems lie littered at the feet and glass adorns a crown. None but the
ignorant confounds the two and thinks the glass to be a gem and the
gems, glass. To a wise person glass will always be glass and a gem always
a gem."42
Between the sound reasonings based on practical realisations found
in the infallible Sastras of our noble religion - Sanatan Dharma, and the
conclusions of barren empiricists guided by the understandings and
experiences of the deceptive senses of man, who is liable to fall a victim to
manifold errors, the relation has all along been that of the gem and the
glass, deceptive to the ignorant but clear to any one not blinded by vain
and unwarranted pretensions. The conclusions of empiric wisdom,
however convincing they be on the surface, are only mere expressions of
half-truths and untruths.
These empiric scholars are under the impression that when the
Absolute wishes to make His Manifestation into this world, He does so by
Himself entering into a body made of flesh, blood and bones. For the sake
of understanding they thus use the word incarnation for such Divine
Manifestations. This conclusion is entirely baseless and is due to the
absence of a proper conception regarding the Nature and Potentialities of
Divine Lord. In Srimad Bhagavad Gita, Sri Krishna Himself throws proper
light on this issue.
"Persons actuated by extreme ignorance disregard My Human form
as they are utterly oblivious of My true Supreme Nature and of the fact
that I am the Supreme Lord of the universe."43
A great saint of the modern age from Bengal has interpreted the
above Sloka in a simple and inspiring manner, the free rendering of which
is as follows:
42 maṇirluṭhāti pādeṣu kāco mukuṭa śobhanaḥ

mohācca vibhrameccittaṁ kācaḥ kāco maṇirmaniḥ
43 avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto mama bhūta-maheśvaram
60
"My Real and Eternal Form which is grossly misunderstood by
persons under the influence of sheer ignorance is invariably of Sat
(existence), Chit (knowledge), and Ananda (bliss). My energies do
function in accordance with My Own Will and Grace. But I remain
unconcerned with all their actions. Whenever I wish I make Myself
visible to the mundane world. This act is carried out through the
operation of My internal potency and mainly guided by My own
compassion to the fallen souls. My energy, being subservient to
Me, cannot have any influence over Me. I am fully beyond the ken
of any material nature or law. I am Omnipotent and Self-Effulgent.
My Own Will is the cause of My coming to the world. No other
power is capable of inducing Me for such a Manifestation. Those
who are quite ignorant of My eternal nature and Personality
associate Me with various mundane attributes. My Supreme
Personality resembles a human form, but it is wholly non-
phenomenal. It is a most Beautiful Form of Eternal Adolescence
and of a Medium Stature. These ignorant persons suppose this
Eternal Form of Mine to be a mortal one, subject to the influence
of Maya or My illusory potency."
The scriptures describe the Form of the Lord sometimes as two-
handed and sometimes as four-handed, etc., and as possessing various
limbs and organs like head, eyes, feet, etc. In fact, the various Forms
manifested by the Lord are all eternal and co-exist in Him. Of all the Forms
manifested by the Lord, the two-handed one with a wonderful flute
in His hands is the best and most beautiful.
nanu ca satyam ananta-koṭi-brahmāṇḍa-vyāpī saccid-ānanda-vigrahaḥ

kāraṇārṇava-śāyī mahā-puruṣaḥ sva-prakṛtyā jagat sṛjatīti yaḥ prasiddhaḥ,
sa eva hi bhavān, kintu vasudeva-sūnos taveyaṁ mānuṣī tanur ity etad-
aṁśenaiva kecit tava nikarṣaṁ vadantīty ata āha avajānantīti, mama
mānuṣyās tanor asyā paraṁ bhāvaṁ kāraṇārṇava-śāyi-mahā-
puruṣādibhyo 'py utkṛṣṭaṁ svarūpam ajānanta eva te, kīdṛśam ? bhūtaṁ
satyaṁ yad brahma tac ca tan maheśvaraṁ ceti, tan maheśvara-padaṁ
satyāntara-vyāvartakam atra jñeyam "yukte kṣmādāvṛte bhūtam" iti
amaraḥ, "tam ekaṁ govindaṁ sac-cid-ānanda-vigrahaṁ vṛndāvana-sura-
bhūruha-bhāvanāsīnaṁ satataṁ sa-marud-gaṇo 'haṁ paramayā stutyā
toṣayāmi iti śruteḥ" "narākṛti para-brahma" iti smṛteś ca, mamāsyā
mānuṣyās tanoḥ saccid-ānanda-mayatvaṁ mad-abhijṇa-bhaktair ucyata
eva, tathā sarva-brahmāṇḍa-vyāpitvaṁ ca bālye yan-mātrā śrī-yaśodayā
dṛṣṭam eva, yad vā mānuṣīṁ tanum eva viśinaṣṭi param utkṛṣṭaṁ bhāvaṁ
sattāṁ viśuddhaṁ sattvaṁ saccidānanda-svarūpam ity arthaḥ, "bhāvaḥ
sattā svabhāvābhiprāyaḥ" ity amaraḥ, paraṁ bhāvam api viśinaṣṭi mama
bhūta-maheśvaraṁ mama sṛjyāni bhūtāni ye brahmādyās teṣām api
mahāntam īśvaram, tasmāt jīvasyeva mama parameśvarasya tanur na
bhinnā, tanur evāham, aham eva tanuḥ sākṣād brahmaiva "śābdaṁ
brahma dadhad vapuḥ" iti mad-abhijña-śukokter iti bhavādṛśais tu
viśvasyatām iti bhāvaḥ
(sārārtha varṣiṇī)
61
Sri Krishna - His Divine Attributes
The various Attributes of Bhagavan explained in the Sastras are not

imposed upon Him from outside. They are on the other hand invariable
aspects of His Own Self and as such they are all His inherent Attributes.
These Attributes can be summarised thus: (1) Capacity to pervade in and
over all objects and places, (2) capacity for self-manifestation, (3) capacity
to be above the gross and subtle bodies, (4) capacity for not being subject
to transformations or changes, such as birth, existence, growth,
transformation, decay and destruction, (5) capacity to be invisible to
mortal eyes, and (6) capacity to be above mundane influence in matters
such as birth, form and action.
From the innumerable unambiguous texts of the various Sastras one
can without any difficulty understand the true Nature and Personality of
Bhagavan and how He is fully identified with the Personality of Sri Krishna,
Who is not merely an Avatar alone, as many understand, but the Avatari
Himself - the Absolute-Par-Excellence. To deal with all these minute details
in course of this brief narration is impossible.
"Sri Krishna Who is known as Govinda is the Supreme Godhead. He
has a Body formed of All-Existence, Knowledge and Bliss. He is the
Beginningless and yet Origin of all and He is the Cause of all causes."44
The Manifestations or the Avataras of Sri Krishna are innumerable
like the waves of an ocean. They are mainly grouped under six heads, (1)
Purushavataras, (2) Gunavataras, (3) Lilavataras, (4) Manvantaravataras,
(5) Yugavataras, and (6) Saktyavesavataras.
Though categorically there is no difference between the various
Avataras of the Lord, yet Sri Krishna is superior to all the others,
inasmuch as there are certain special qualities noticed in Him
which are in excess over those mentioned in His Avataras of the
above six categories.
This difference is not to be treated from a material point of
superiority and inferiority complexes. Any such discrimination of mundane
nature would be a blasphemous commission of a grave offence against the
Lord. The consequences of such offences are nothing but total doom.
The qualities of the Supreme Lord Sri Krishna are innumerable.
These qualities as experienced and expressed by his favourite devotees
are summarised into sixty-four.45
Sri Krishna stands distinguished from other Avataras by
virtue of His Madhurya or Sweetness.
44 īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ sarva-kāraṇa-kāraṇam
45 ayaṁ netā su-ramyāṅgaḥ sarva-sal-lakṣaṇānvitaḥ
ruciras tejasā yukto balīyān vayasānvitaḥ
(śrī bhakti-rasāmṛta-sindhu 2.123-44, 2.1.45-217)
62
Sri Krishna - His Lila Madhurya
He is an Ocean of Transcendental Pastimes in which inexhaustible

waves of Lilas keep the devotees drowned in extreme wonder and
enchantment. The marvellous raptures those sports create in the hearts of
the devotees are beyond the capacity of expression. There is no
vocabulary in human, celestial or in any other language that can do full
justice to this soul-captivating Sportive Activities of the Lord. Uddhav
speaks thus in Brihad Vaman Purana: "Let the most delightful Sportive
Deeds of Sri Narayana, the Lord of Lakshmi, and His innumerable
(1) suramyāṅga: Possessing a charming body, (2) sarva sallakṣaṇānvitaḥ:

Possessed of all the excellent characteristics, (3) ruciraḥ: Radiant, (4) tejasa
yuktaḥ: Heroic and shining, (5) balīyan: Strong, (6) vayasanvitaḥ: Youthfull, (7)
vividhādbhutabhaṣāvit: Acquainted with many and strange languages, (8)
satyavākyaḥ: Truthful, (9) priyaṁvadaḥ: Capable of pleasant speech, (10)
vavadūkaḥ: Eloquent, (11) supaṇiḍatyaḥ: Learned and wise, (12) buddhiman:
Intelligent, (13) prathibhanvitaḥ: Possessed of genius, (14) vidagdhaḥ: Crafty,
(15) caturaḥ: Ingenious, (16) dakṣah: Dexterous and quick, (17) kṛtajñaḥ:
Grateful, (18) sudṛḍhavrataḥ: Resolute, (19) deśakalasupatrajñaḥ: Possessing a
knowledge of fit time, place and object or considerate to circumstances, place,
time and person, (20) śāstracakṣuḥ: Acting according to the Sastra, adept in
Sastric lore, (21) śuciḥ: Pure and purifying, (22) vaśī: Self-controlled, (23) sthiraḥ:
Steadfast, (24) dantaḥ: Capable of tolerating unbearable suffering, (25)
kṣamaśīlaḥ: Forgiving, (26) gambhīraḥ: Profound, (27) dhṛtimān: Contended and
placid, (28) samaḥ: Equable, (29) badānyaḥ: Liberal in gift, (30) dharmikaḥ:
Dutiful, (31) śūraḥ: Brave, (32) karuṇaḥ: Compassionate, (33) mānyamānakṛt:
Respectfull, (34) dakṣiṇaḥ: Amiable and well-behaved, (35) vinayī: Humble, (36)
hṛīman: Modest, (37) śaraṇāgata-pālakaḥ: Protector of devotees, (38) sukhī:
Happy, (39) bhaktasuhṛt: Friend of the devotee, (40) premavaśyaḥ: Controllable
by love, (41) sarvaśubhaṅkaraḥ: Beneficient to all, (42) pratapī: Subjugator of
enemies, (43) kīrtimān: Famous, (44) rakta-lokaḥ: Popular, (45)
sādhusamāśrayaḥ: Partial to the good, refuge to the good and virtuous, (46)
nārīgaṇa manoharī: Enchanter of women, (47) sarvārādhyaḥ: Pre-eminently
adorable, worshipped by all, (48) samṛddhimān: Prosperous, (49) varīyān: The
Preeminent, (50) īśvaraḥ: Independent and supreme.
The above fifty qualities are present in the human beings to a very limited
extent.
(51) sadāsvalapasaṁprāptaḥ: Unconditioned, (52) sarvajñāḥ: Omniscient,
(53) nityanūtanaḥ: Ever-new, (54) saccidānanda sā andrāṅgaḥ: Having self-
existent, self-conscious, blissful compact form, (55) sarvasiddhi niṣevitaḥ:
Possessed of all powers and perfection.
The above fifty-five qualities are present in Brahma, Siva, etc., in a greater
degree than in human beings, but to a far lesser extent than in Bhagavan
Himself.
(56) avicintya mahā śaktiḥ: Possessed of infinite and indescribable powers,
(57) koṭibrāhmaṇaḍavigraḥ: Holder of infinite universes and possessing crores of
Forms in the universe, (58) avatārāvalībījam: The seed of all descents, (59)
hatārigatīdāyakaḥ: Giver of salvation or Mukti to enemies killed, (60) ātmārāma
gaṇakarṣaṁ: Embodiment of attraction to multitudes of liberated souls.
All the above sixty qualities are present in a perfect form in Sri Narayana
and other important Avataras of the Lord.
63
Manifestations appear in my heart, but the wonderful Rasa dance which
enchants even the heart of my Master Sri Krishna, the Lord of Dvaraka, is
indeed marvellously bewitching to me."46
Sri Krishna manifests His Sports in His three Eternal Abodes of
Dvaraka, Mathura, and Vrindavan. Sri Krishna's Manifestation is full in
Dvaraka, fuller in Mathura, and fullest in Vrindavan, from the point of
Madhurya rasasvada. Leaving Vrindavan, He never resides in any other
place. Vrindavan is the most favourite Sporting Land of Sri Krishna.47
Sri Krishna - His Prema Madhurya
"Sri Krishna being All-Love, He knows nothing but Love,

gives and accepts nothing but Love, acts nothing but Love,
breathes nothing but Love, speaks nothing but Love, Sri Krishna
is Love itself, the Love that destroys all distance, the Love that
draws the Lover and the Loved closest to each other. It knows no
ceremony, knows no formal respect. It knows no motive. Love is its own
cause, motive, and satisfaction. Divinity demands our reverence and
inspires us with awe. Despite its strong attraction we can but adore it from
a distance, we cannot approach it too near. But Love draws us to its
bosom and holds us close. Love is a master and Love is a slave. It
knows no barrier, sees no faults - nay, sees virtue in faults. It
responds to its own clear call or vibrates to the voice of its own inspiration
and blesses its own creation with greater gifts of its own wealth. In the
four kinds of Bhakti, viz., Dasya, Sakhya, Vatsalya, and Madhurya, the last,
i.e., the feeling of a loving wife to her lord sums up the essence of all the
foregoing three feelings. It is the highest and tenderest feeling of
devotion. The true wife is the servant, friend, mother, and lover of
(61) sarvādbhuta ca matkāra līlākallolavāridhiḥ: An ocean of most

wonderful and captivating pastimes, (62) atulyamadhura prema maṇiḍata prīya
maṇḍalaḥ: Ever encircled by a host of devotees proficient in their incomparable,
confidential loving service to Him, (63) trijagan mānasākarṣi muralī kalakūjitaḥ:
Wonderful Flutist Who attracts the mind of the inhabitants of all the three worlds,
by the melodious music of His Flute, (64) asamānordhvarūpa śrīvismāpi ta
carācaraḥ: Unequally sweet and marvellously Beautiful Form that not
only attracts both movables and immovables but also enchants Him.
All the above sixty-four Divine Qualities are present in their most
perfectly developed condition in Sri Krishna. The Divine Qualities of Sri
Krishna, as we have already read, are infinite in number. They are never
exhausted and none can comprehend the limit of such virtues. These Qualities
or Gunas are not Prakrita or phenomenal.
46 parisphuratu sundaraṁ caritram atra lakṣmī-pates
tathā bhuvana-nandinas tad-avatāra-vṛndasya ca
harer api camatkṛti-prakara-vardhanaḥ kintu me
bibharti hṛdi vismayaṁ kam api rāsa-līlā-rasaḥ
(bṛhad-vāmana-purāṇa; śrī bhakti-rasāmṛta-sindhu 2.1.210)
47 trailokye pṛthivi dhanya yatra vṛndāvanaṁ purī
tathāpi gopikāḥ pārtha yatra rādhābhidhā mama
(ādi purāṇa)
64
her husband. She is slave, equal, and superior by virtue of her all-
surrendering love. Every form of pure love is self-surrender. The
love that knows no surrender or sacrifice is a mockery. It mocks
itself more than its object, for sacrifice is its chief test and best
expression. Love that only loves if loved, is pure selfishness. It is self-
deception. But the Love that loves for its own sake and is the
fullest satisfaction in itself, the love that loves whoever or
whatever its object loves, is the Love Absolute that Sri Krishna is.
The human soul that develops it, binds Sri Krishna thereby and
holds Him its prisoner for good. When that Love develops the
tenderness of a Loving wife it captivates the Heart of hearts and
entrances the Soul of souls - Sri Krishna."
"Those Sadhus who have fixed their hearts and minds in Me and who
share others' woe as if it were their own, win Me over through loving
devotion like a chaste and virtuous wife loyally devoted to her equally
dutiful and devoted husband."47.1 The tie of relationship that is
existing between a paramour and his sweetheart goes a step
further than the one that is explained in the above para. It
trespasses all the social barriers, conventional formalities,
obligatory responsibilities, reverence, conservatism, and the like,
and wends its way straight to an unfathomably deep pool of free
and refined love. This feeling finds a beautiful expression in the
following Sloka: "A married woman, having her husband, who loves her
paramour, though engrossed in her household duties enjoys in the heart of
her heart the raptures of ever new union with the latter." 47.2 The intensity
of feelings for her paramour knows no limits, because it is something
inexplicable that she has fallen in love with in her paramour and that too
when the object of her carnal love, i.e., her husband is living by her side.
She loves the paramour in spite of herself. The course of illicit love is very
strange. Love is said to be blind, but illicit love is definitely blind. Its ways
are crooked. She always feels in her heart thus: "How much more
beneficial would it have been if this thorn of her husband were removed to
pave the way for her paramour in the house, so that she could serve him
with her mind, soul, and body." In majority of cases, to an unbiased
person, it is seen that the paramour is far inferior to her husband in such
points as looks, physique, wealth, etc.; but she is under the uncontrollable
spell of that blind and intense carnal love which considers no risk too great
for meeting the object of her love, because the chances of meeting are
few and far between. So every meeting becomes a novelty to her, as it
involves many escapades, escalades and even hair-breadth escapes to
surmount. All the incidents of her meeting with him remain fresh in her
memory for a longer time than in the case of her first meeting with her
husband. The intensity of the feeling of love though it is illicit, is
47.1 mayi nirbaddha-hṛdayāḥ sādhavaḥ sama-darśanāḥ

vaśe kurvanti māṁ bhaktyā sat-striyaḥ sat-patiṁ yathā
47.2 para-vyasaninī nārī vyagrāpi grha-karmasu
tad evāsvādayaty antar nava-saṅga-rasāyanam
(śrī caitanya-caritāmṛta, M. 1.211)
65
uncontrollable. Similarly a devotee practising the loving devotion
to Sri Krishna though apparently engrossed in worldly activities, is
secretly in the innermost recess of his heart harbouring an
intense feeling of Divine Love to Sri Krishna and continues to
taste the ever new luscious sweetness of ever fresh intercourse or
communion with his Beloved Sri Krishna without any external
show of the same.
He is always surrounded by a host of loving devotees, the depth of
whose feelings fail to find an analogy elsewhere. "O most loving One!
When You go away in the daytime to the pasture lands of Vraja, we are
utterly deprived of Your sight. To us those moments of separation are
more than an aeon, and when once again after Your return at the end of
the day we see You and satiate our yearning by feasting upon Your
bewitching Face, beautified with the flowing curls of hair, we cannot hear
to lose sight of You even for a fraction of a second. Our impatience
reaches its climax and we take the creator Brahma to be a dull-witted
person for providing us with eyelids that deprive us of Your sight by their
constant twinklings."48
"O Destroyer of the demon Agha! By Your charming company many
of those memorable moonlit nights rolled on as the twinkling of an eye;
but alas! Now afflicted as we are by the pangs of Your separation, even a
fraction of a moment appears as more than an age."49
Sri Krishna - His Venu Madhurya
The soul-maddening powers of the wonderful Flute of Sri Krishna are

the popular subject that is much discussed in diverse ways. Who in India
has never heard of the enchanting results of this mysterious instrument?
"When Sri Krishna plays on the Flute in His original, varied, and soul-
captivating tunes, great gods like Indra, Siva, Brahma, and many others
like Skanda, Katyayani, Ganes, etc., listen to them with their heads and
hearts full of reverence. Though, they are all experts - nay, even founders
in various tunes, rhythm, etc., they get confused over the new types of
tunes and their melodies."50
48 aṭati yad bhavān ahni kānanaṁ
truṭi yugāyate tvām apaśyatām
kuṭila-kuntalaṁ śrī-mukhaṁ ca te
jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām
49 brahma-rātri-tatir apy agha-śatro
sā kṣaṇārdhavad agāt tava saṅge
hā kṣaṇārdham api vallavikānāṁ
brahma-rātri-tativad virahe ’bhūt
(śrī bhakti-rasāmṛta-sindhu 2.1.212)
50 savanaśas tad upadhārya sureśāḥ
śakra-śarva-parameṣṭhi-purogāḥ
kavaya ānata-kandhara-cittāḥ
kaśmalaṁ yayur aniścita-tattvāḥ
66
To speak on the glories of this enchanting and favourite instrument
of Sri Krishna is like a pigmy's attempts aspiring after the moon. The
melodious sound of this Flute wrought inexpressible and unimaginable
wonders in the hearts of sages like Sanak, Sanandan, etc. Their meditation
was greatly disturbed, their minds being completely captured by the
sound. The movements of the clouds high up in the sky became arrested;
Narada with his celebrated 'Tumbury' was overtaken repeatedly by
ineffable joy and never-ending surprise. Brahma was astounded beyond
measure for words to express; it swelled eagerness in the heart of the King
Bali with accompanying restlessness, and the great Lord Anantadev shook
His Head with immeasurable joy; such are the astounding effects of this
instrument that penetrated and spread in all the ten directions. How
tremendous was its influence in the hearts of the milk-maids of Vraja who
dedicated their hearts unconditionally to Sri Krishna and got utterly
confused even in their routine activities; who without the least hesitation
abandoned their nearest of kith and kin, social rules and even care of their
own bodies extremely dear to them? What a marvellous attainment? Even
the movements of the sun and moon and even the timewheel too stopped.
Rivers started flowing upwards, movables turned to immovables and vice
versa. Birds, beasts, etc., all lost their consciousness. All conscious
became unconscious and the unconscious conscious ones.
Sri Krishna - His Rupa Madhurya
"The Divine Form which Bhagavan Sri Krishna manifested in this

world through the medium of His Yoga Maya and for the purpose of
making everyone understand the miraculous capacity of His internal
energy which is capable of bringing out the appearance of such
extraordinarily Beautiful Forms, and which is at the same time most
suitable for His Pastimes like that of human beings. This Form is so
bewitching not only to the world but even to Sri Krishna Himself that He is
enchanted with the same. It is the pinnacle of excellence and perfection, a
charming ornament of ornaments, a miracle of matchless beauty."51
"Which woman in all the three worlds, o Beloved Lord Sri Krishna,
who, after being captivated by the over-melodious and ravishing tunes of
Your wonderful Flute, would not deviate from the laid-out moral codes of
her religion? By beholding Your most Beautiful Form that enchants the
51 yan martya-līlaupayikaṁ sva-yoga-

māyā-balaṁ darśayatā gṛhītam
vismāpanaṁ svasya ca saubhagarddheḥ
paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam
krsna-mādhuryera eka svābhāvika bala
śravane, darśane ākarsaye sarva-mana
āpanā āsvādite krsna karena yatana
krsna-ādi nara-nārī karaye cañcala
67
hearts of all beings in the three worlds, cows, beasts, birds and even trees
stand surcharged with incomparable joy."52
Sri Krishna seeing His reflection (Image) on the wall bedecked with
gems, was stunned with Its all-alluring grandeur and soliloquised thus:
"This ravishing flood of exquisite sweetness, never comprehended by Me
anywhere before, overpowers Me! Alas! I too being covetous of relishing
His sweetness like Sri Radhika, ardently desire to enjoy Him."53
"Indeed, how sweet is this Form of Sri Krishna?! O His Face, how to
express?! It surpasses all conceptions of beauty and the sweet fragrance
flowing from His Body is exceptionally bewitching. His sweet and gentle
smile is marvellously fascinating and abundantly sweet."54
From what has been so far explained above, it goes without saying
that Sri Krishna is unparalleled in Beauty. Even Cupid feels alarmed at
such a matchless complexion. This Enchanter of Vrindavan is always in the
charming dawn of eternal Youth. He is ever in the charming Youth as is
seen in the commencement of the fifteenth year. Each limb of His is
capable of performing the function of all other limbs, and the most
fascinating 'Triple Bent Stature' of His, with His Flute of marvellous Powers,
is His Eternal Form.55
Sri Krishna, as we have already understood, distinguishes Himself as
superior to all of His other Manifestations with respect to the four special
52 ka stry anga te kala-padayata-venu-gita-

sammohitarya-caritan na calet tri-lokyam
trailokya-saubhagam idam ca nirikshya rupam
yad go-dvija-druma-mrigah pulakany abibhran
53 kasyānubhāvo 'sya na deva vidmahe
tavāṅghri-renu-sparaśādhikāraḥ
yad-vāñchayā śrīr lalanācarat tapo
vihāya kāmān su-ciraṁ dhrta-vratā
āpana-mādhurye hare āpanāra mana
āpanā āpani cāhe karite āliṅgana
54 madhuraṁ madhuraṁ vapur asya vibhor
madhuraṁ madhuraṁ vadanaṁ madhuram
madhu gandhi mṛdu smitam etad aho
madhuraṁ madhuraṁ madhuraṁ madhuram
(śrī kṛṣṇa-karṇāmṛta 92)
55 advaitam acyutam anādim ananta rūpam
ādyaṁ purāṇa puruṣaṁ nava yauvanaṁ ca
vedeṣu durlabham adurlabham ātma bhaktau
ālola candraka lasad vanamālya vaṁśī
ratnāṅgadaṁ praṇaya keli kalā vilāsam
śyāmaṁ tri bhaṅga lalitaṁ niyata prakāśaṁ
68
qualifications described above. These four qualifications are absent in all
other Descents of the Lord that are so far made known to us.
Who would not be tempted to behold with his eyes such a charming
Figure? Certainly every man and woman may long for it. But how? He is
not visible to the material eyes which are running hither and thither to
enjoy the various forms of this world. His beauty can be experienced
by a fortunate person who possesses a pair of eyes saturated with
loving devotion.
"I worship Govinda - the Primeval Lord, Who is Syamasundar - Sri
Krishna Himself with inconceivable innumerable Attributes, Whom the
pure devotees see in their hearts with the eyes of devotion tinged with the
salve of love."56
In addition, Sri Krishna is an embodiment of all the mellow qualities
(Rasas) which are described as twelve in number.57 Of these, five are the
important ones, and the remaining seven are the secondary ones. The
unique position of Sri Krishna is such that any devotee with any of the
above Rasas can worship Him to His entire satisfaction. The other
Manifestations of the Lord do not possess this capacity. They can be
approached only with specific and limited types of these Rasas. Sri
Ramachandra too, is accessible to be worshipped by more Rasas in excess
of these qualities in respect of other Manifestations of the Lord. But in the
forms of worship of all these Descents of the Lord, the one feeling that
predominantly works throughout is awe and reverence. As such, the
perfect and well developed form of worship actuated by spontaneous love
or Prem is unobserved in the case of the service of other Avataras. The
solitary exception of this loving service can be noticed only in the
Personality of Sri Krishna. In Him we notice a rare and marvellous
combination of all Attributes and Rasas.
"When Sri Krishna with His elder Brother Balaram entered into the
arena of Kamsa, though He was of extremely tender age, obviously having
a very delicate Body and an inexpressibly sweet complexion, He appeared
as a thunderbolt to the two wrestlers Mushtik and Chanur, both of whom
possessed bodies like mountains, with incontestable Herculean strength
and intensely hard limbs; to all the persons assembled there, especially of
Mathura, He appeared as the Gem amongst men; the young womenfolk
viewed Him as the veritable Cupid Himself in visible Form; to the cowherds
or Gopas He appeared as their Kith and Kin; as an uncompromising
Chastiser to the wicked rulers, who are the oppressors of good-natured,
56 premāñjana cchurita bhakti vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya guṇa svarūpaṁ
57 mukhyas tu pañcadhā śāntaḥ prītaḥ preyāṁś ca vatsalaḥ
madhuraś cety amī jñeyā yathā-pūrvam anuttamāḥ
hāsyo ’dbhutas tathā vīraḥ karuṇo raudra ity api
bhayānakaḥ sa bībhatsa iti gauṇaś ca saptadhā
(śrī bhakti-rasāmṛta-sindhu 2.5.115-116)
69
innocent and devoted persons; as a Child, an object of compassion to His
parents like Nanda, Vasudev, Devaki, etc., as the cruel death itself to
Kamsa; as an ordinary human being to the ignorant and offenders, like the
faithful servants, priests, etc. of the wicked Kamsa; as the Supreme Reality
to sages like Sanak, etc., and as the Absolute Godhead, the veritable
Object of their worship to the people of the Vrishni race."58
Mankind with their limited capacity and understanding are
absolutely at a loss to gauge His innumerable Glories which are enigmatic
puzzles even to great gods and sages.
"I offer my innumerable prostrations to the Supreme Lord, Whom
Brahma, Varuna, Indra, Rudra, Marutas extol by singing His Divine praises,
Whom the Vedas with Upanishads and other complementary texts always
eulogise, Whose excellences are sung by the followers of Sama Veda,
Whom the Yogis behold in their minds lost in complete contemplation, and
the limit and extent of whose Glories are incomprehensible even to gods
and Asuras."59
"I offer my prostrated obeisances to Sri Krishna of the most
wonderful and incomprehensible sportive energy, by Whose mere Will a
vast ocean turns into a tract of land and a piece of ordinary land to an
ocean, atomic and microscopic particles of dust metamorphose into a
huge mountain and mountains to atoms, a weak blade of grass to a
mighty thunderbolt and a thunderbolt to a light blade of grass, a blazing
fire as cooling as that of a frozen block of ice and cold ice gains the
capacity of burning objects."60
"On the strength of these six virtues, such as (1) filial affection, (2)
affording shelter to the helpless, (3) saving the distressed, (4) extreme
munificence, (5) the capacity to destroy sins, and (6) offering innumerable
other auspicious attainments, that Sri Krishna alone, the Supreme Lord of
all the worlds, ought to be worshipped by us, as the great devotees like
Prahlada, Vibhishana, Gajendra, Draupadi, Ahalya, and Dhruv furnish
testimony by their individual instances."61
"What wonder is there, if the importance of the sacred river Ganges -
the great renowned ancient pilgrimage and the Feetwash of Bhagavan, is
58 mallānām aśanir nṛṇāṁ nara-varaḥ strīṇāṁ smaro mūrtimān
gopānāṁ sva-jano 'satāṁ kṣiti-bhujāṁ śāstā sva-pitroḥ śiśuḥ
mṛtyur bhoja-pater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ
vṛṣṇīnāṁ para-devateti vidito raṅgaṁ gataḥ sāgrajaḥ
59 yaṁ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair
vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāma-gāḥ
dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino
yasyāntaṁ na viduḥ surāsura-gaṇā devāya tasmai namaḥ
60 ambhobhiḥ sthalatāṁ sthalaṁ jaladhitāṁ dhūlīlavaḥ śailatāṁ
śailī mṛt-kaṇatāṁ tṛṇaṁ kuliśatāṁ vajraṁ tṛṇa-kṣīṇatām
vahniḥ śītalatāṁ himaṁ vahanatām āyāti yasyecchayā
līlā-durlalitādbhuta-vyasaninaṁ kṛṣṇāya tasmai namaḥ
(padyāvalī 6)
70
rendered insignificant by the growing marvellous Glories of Sri Krishna, the
greatest of the Holy Personages, Who, now appearing in the clan of the
Yadus, is shining with unprecedented brilliance. Because of this, the
importance of the sacred places of pilgrimages and Shrines has been
greatly lowered. It is a wonder of wonders that both His foes like Kamsa,
etc., and His most favourite loving devotees like Vraja-Devis, attained His
Real Self; the former by merging in His glow and the latter by enjoying the
company of His Ravishing Svarup. What a shocking surprise is that the
great Lakshmi, for attaining a particle of whose grace even gods like
Brahma, etc. make repeated efforts, failed to enjoy the company of Sri
Krishna, like the Gopis in getting access to the celebrated Rasa dance?
What a marvellous achievement! Yes, the two syllables 'Kri' and 'Shna' are
far superior to the Names of His Partial Manifestations like Narayana, etc.,
and perform wonders over their recorded efficacies - the very hearing or
chanting of Which saves mankind from all that is inauspicious, and Which
excels all other Names in Its capacity to impart the most sublime
munificence - Krishna Prem. The establishment of respective duties in the
various clans of Rishis, which delivers mankind all over the earth from all
the evils and maintains the entire universe also, is solely credited to none
else than Sri Krishna alone. Hence, is it any wonder then for Him to
destroy the burden of sins of the earth by His weapon, the wheel of time?
Not at all. Ridding the earth of her load of sins, by which people are
astonished, for Sri Krishna is no feat at all. It is a mere child's play to
Him."62
Even the sands on the sea-beach or the stars in the galaxy may
possibly be counted; but certainly it is impossible to recount the
innumerable Glories of Sri Krishna. The great Anantadev with His thousand
mouths speaking for countless number of years frankly accepts His defeat
to do full justice in touching even a portion of His Deeds. When such is the
case, how could we, human beings, victims of countless inabilities and
shortcomings, groping in darkness and lying in the midst of all
unfavourable surroundings, beset with endless obstacles, speak of the
Divine Excellences of Sri Krishna? It is His Mercy alone that enables us to
speak even this much about Him. Our knowledge about Him mainly
depends upon the degree of Mercy that we have attained from Him. Just
as different birds flying in the vast sky feel satisfied in the belief that they
have reached the highest position, even so, human beings too feel
contented, while giving vent to certain expressions on Sri Krishna and His
unfathomable Excellences according to their limited capacity.
61 vātsalyād abhaya-pradāna-samayād ārtārti-nirvāpaṇād

audāryād agha-śoṣaṇād agaṇita-śreyaḥ-pada-prāpaṇāt
sevyaḥ śrī-patir eva sarva-jagatām ete yataḥ sākṣiṇaḥ
prahlādaś ca vibhīṣaṇaś ca karirāṭ pāñcalya-halyā dhruvaḥ
(padyāvalī 7)
62 tīrthaṁ cakre nṛponaṁ yad ajani yaduṣu svaḥ-sarit pāda-śaucaṁ
vidviṭ-snigdhāḥ svarūpaṁ yayur ajita-para śrīr yad-arthe 'nya-yatnaḥ
yan-nāmāmaṅgala-ghnaṁ śrutam atha gaditaṁ yat-kṛto gotra-dharmaḥ
kṛṣṇasyaitan na citraṁ kṣiti-bhara-haraṇaṁ kāla-cakrāyudhasya
71
Sri Krishna - The Name excels all other Names
Just as Sri Krishna stands distinguished in matters of Beauty,

Sweetness, Revealing Capacity, Depth of Love, and Sportive Deeds, even
so, His name occupies a higher position over all other Names of the Lord.
The Names of Bhagavan are infinite in number. None can limit the same.
Yet, by His Mercy, the 'thousand Names' are manifested in this world. In
the words of the great Siva: "One single Name 'Rama' is equivalent to the
utterance of one thousand other Names of Sri Vishnu. Then again, a
single utterance of the word 'Krishna' once, grandly accomplishes
the result for which the sacred thousand Names (Sahasranama)
have to he repeated thrice."63
"'Kri' and 'Shna' these two syllables, ah! What a marvellous fountain
of ineffable joy! Really it is a vain attempt to measure the fund of
incomparable Bliss It contains. How can I express Its astounding
experiences? Its inexpressible sweetness; It is unimaginable! When It
dances wildly on the tongue, It suddenly creates a longing to possess an
infinite number of tongues at one time; when It just enters into the cavities
of the ears, lo! It brings in automatically a burning desire to have
thousands of ears. No sooner it becomes the bosom companion on the
arena of consciousness, then It overcomes the actions of all the senses
and impels them all in Its Own service. It is beyond my comprehension to
gauge what kind of intensely mysterious sweetness the twin syllables 'Kri-
shna' are imbibed with!"64
"How blessed is the Sahasraksha (Indra) to have been gifted with
thousand eyes to enjoy the Divine Beauty of Sri Krishna! Cursed be that
Brahma for giving man only two eyes and that too with eyelashes, which
bar his continuous vision of Him. How fortunate he would have been, if all
his sense-organs had been endowed with the power of vision?! Lo! What
ecstatic states of mind people are driven to in their yearning to have His
fullest vision?!"65
63 śrīrāma rāma rāmeti rame rāme manorame

sahasranāma bhiṣtulyaṁ rāma nāma varānane
(padma purāṇa; śrī rāma-aṣṭottara-śata-nāma 9; viśvāmitra-saṁhitā)
sahasra-nāmnāṁ puṇyānāṁ trir-āvṛtyā tu yat phalam
ekāvṛttyā tu kṛṣṇasya nāmaikam tat prayaccati
(brahmāṇda purāṇa, śrī kṛṣṇa-aṣṭottara-śata-nāma; śrī hari-bhakti-vilāsa
2.11.488)
64 tuṇḍe tāṇḍavini ratiṁ vitanute tuṇḍāvali-labdhaye
karṇa-kroda-kaḍambini ghaṭayate karṇārbudebhyaḥ spṛhām
cetaḥ-prāṅgaṇa-saṅgini vijayate sarvendriyānāṁ kṛtiṁ
no jāne janitā kiyabdhir amṛtaiḥ kṛṣṇeti varṇa-dvayi
(vidagdha-mādhava 1.15)
65 yad-darśane pakṣma-kṛtaṁ śapanti
vidhiṁ sahasrākṣam api stuvanti
vañchanti dṛktvaṁ sakalendriyānāṁ
kāṁ kāṁ daśāṁ vā na bhajanti lokāḥ
(bṛhad-bhāgavatāmṛta 2.5.110)
72
"Let me have hundreds of millions eyes to enjoy Your Beauty, a like
number of ears to hear Your melodious voice, an equal number of noses to
inhale the floods of Your fragrance, millions and millions of tongues to
relish Your innate sweetness and billions and billions of hearts to hug
You."66
From the above facts relating to the Svarup of Sri Krishna, the
sublime position He occupies, and the special capacity of His Name,
particularly 'Krishna',67 I hope much of our doubts of Mayadevi's
acceptance of Sri Krishna-Nama-Mantra are answered.
66 netrārbudasyaiva bhavantu karṇa-

nāsā-rasajñā-hṛdayārbudaṁ vā
saundarya-sausvarya-sugandha-pūra-
mādhurya-saṁśleṣa-rasānubhūtyai
(śrī anurāga-valli 7)
67 kaḥ pareta-nagarī-purandaraḥ ko
bhaved atha tadīya-kiṅkaraḥ
kṛṣṇa-nāma jagad-eka-maṅgalaṁ
kaṇṭha-pīṭha murarī karoti cet
(padyāvalī 21)
brahmāṇḍānāṁ koṭi-saṅkhyādhikānām
aiśvaryaṁ yac cetanā vā yad aṁśaḥ
āvirbhūtaṁ tan-mahaḥ kṛṣṇa-nāma
tan me sādhyaṁ sādhanaṁ jīvanaṁ ca
(padyāvalī 23)
73
SPIRITUAL MASTER AND SELF-SURRENDER
THE Advent of Sri Krishna Chaitanya Mahaprabhu into this world is a

most marked event even to great celestials. Gods like Brahma, Siva, etc.
and sages of repute like Sanak, Sanandan, Sanatan, Sanatkumar, etc.
greedy of tasting the highest and rarest Transcendental Bliss are born in
the material world and having been blessed with the Divine Name,
they dance, sing and lose themselves on the wavelets of Divine
Bliss. Exalted devotees like Narada, Prahlada, etc. are no exception.
Assuming human forms, they too are drinking the ambrosia flowing from
the never-ending fountain of the Transcendental Name. Lakshmi and other
consorts of Sri Vishnu too, were born in this mortal world in human forms,
tempted by the same desire and are having a taste of it. What to speak
of all other persons? Sri Krishna Himself is enjoying the sweetness
of His Name! As such, why wonder at the request of Mayadevi?
Guru and his function
There are many who preach against the idea of accepting a spiritual
guide. These people go round in different parts of the country and deliver
vehement speeches criticising the whole principle. The duty of a Guru is to
enlighten the ignorant people, by removing their misunderstandings in
spiritual matters and throw sufficient light so that they may not be misled
by pseudo-propagandist. The Guru by his special mercy and influence
helps the worthy disciple to change his aversion to Godhead into active
conversion towards Him and His service.
A few, who are liberal amongst them and of a slightly milder nature,
style themselves as moderate and come forward with different views.
These people agree to the principles of service of the Supreme Lord. They,
with all emphasis protest against the idea of submitting to another. They
do not subscribe to the thoughts of another person, however great he may
be in this world, to take control of their modes of life and dictate terms to
them. They opine that there is no other suggestion more humiliating to a
man than asking him to submit unconditionally to another man whom they
believe to be of their stuff.
Spiritual preceptor - Indispensable
There is nothing in this world, spiritual or material, which a human

being can understand without the help of a guide. The importance of a
guide is conspicuously felt in every field of knowledge. The imperative
need of such a person can never be overlooked, even in acquiring the
knowledge of those objects that are opened to the analytic and synthetic
researches of human ability, not to speak of God, who is far above the
reach of human intelligence. When the very understanding of the secrets
74
about objects lying within the inspection of tangible senses, is utterly
impossible, without the expert guidance of external help, how can we
succeed in getting a conception of One, Who is declared 'Transcendental'
by the best of the brains and our sacred Sastras, without any help?
Let us try to follow what Bhagavan Sri Krishna has mentioned in the
Gita, "Learn that Divine Truth with a submissive spirit, sincere inquiries
and obedient services from those great persons who are not only erudite
scholars, but Absolute-realised souls."68
Personality of Guru
The Position of both the Guru and disciple is explicitly expressed in

this Sloka. The Guru, as some of the arrogant elements of society take, is
not an ordinary man like any of us, not even a mere bookworm or a
scholar of certain Sanskrit work, an adept in verbal jugglery. He is an
Absolute-realised person who is competent enough to make others to
realise the Eternal Truth. He who has not realised it cannot be a spiritual
preceptor. He is the one well-wisher without a second to the fallen
humanity, who helps us to concentrate our diverse activities towards the
Supreme Godhead. He is an embodiment of kindness who, with his
prevailing spiritual influence, dispels all the darkness, which is the result of
extreme ignorance on this relative plane, and opens our eyes by imparting
to us genuine Divine Knowledge. He is an honest and perfect guide on our
spiritual voyage, who leads us like an expert helmsman to the ever safe
heaven on Transcendental Bliss, free from the onslaughts of any mighty
rough wind or gale. He is a true messenger of the All-Loving-Godhead, yes.
His transcendental mediator who is eager to establish a real tie of loving
relationship between the Lord and those fortunate human souls who
sincerely seek it. He is a pioneer of true love, a loving agent, an
establisher of all relations of love, a trustworthy and expert destroyer of all
our non-loving principles. If we can cultivate a devotional aptitude towards
this representative of the All-Merciful Lord, we are definitely sure to reach
our final goal. He saves us from all our changing views and wrong
mentalities. The status that a real Guru occupies is too high; none holds
such a lofty position as he. He is greater than Godhead in this respect as
he can impart the Lord and His service to any one whom he favours. The
Sastras even declare that "the displeasure of Godhead when directed
towards any individual is not harmful provided he is backed by the divine
master, whereas, one who is denounced by the spiritual preceptor finds no
shelter in the infinite number of worlds."69 Bhagavan remains silent and
adamant to such a Person who disregards the spiritual preceptor, His
loving agent. Without the mercy of an eternally liberated person, a
conditioned soul can never free himself from the fettered state. One, who
68 tad viddhi praṇipātena paripraśnena sevayā
upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ
(Bhagavad-gītā 4.34)
69 harau ruṣṭe gurustrātā gurau ruṣṭe na kaṣcana
tasmāt sarvaprayatnena gurumeva prasādayet
(āditya purāṇa)
75
is already in fetters, cannot help another similarly fettered person. A free
person could set another bound one free. Bhagavan while conversing to
His old classmate and friend Sudama at Dvaraka said thus: "O friend! I am
the Supreme Lord and I reside in the heart of every person as the
Indwelling Witness. I am not so much pleased with the performance of the
daily obligatory sacrifices of Brahmacharis, the procreation, maintenance
and the observance of prescribed duties by the householders, severe
austerities of the Vanaprasthis and the practices of The Sanyasis in
solitude, as with the loving services rendered to a spiritual preceptor."70
Bhagavan mentions in another place, "One must worship the Gum

first before he starts with My worship: such a person alone succeeds in this
efforts. Any violation of this procedure results in utter failure."71 The
Supreme Lord favours the individual Jiva through His medium, the Guru.
Guru or spiritual masters are of three types.(1) Diksha Guru (one who
imparts the initiation or Mantra), (2) Siksha Guru (one who imparts
spiritual enlightenment), and (3) Chaitya Guru (indwelling guide, who
inspires and directs from within).
"O Lord! The great sages who are blessed with the benefits of your
various favours, can never feel themselves convinced of adequately
discharging their deep indebtedness to Thee, even if they are provided
with a long life as that of Brahma. In Manifold ways Thou hast extended
Thy Mercy to them. Thou dost destroy all their evil propensities and
worldly attachments, as the spiritual preceptor in living form, appearing as
Diksha and Siksha Gurus, and as Chaitya Guru, guide from within and lead
to the attainment of Divine Love."72
All these three Gurus belong to the same category. They are all
transcendental personages. They are always engaged in the uninterrupted
realisations of the Transcendental Activities of the Lord. Amongst the two
visible forms of Guru, one becomes our Diksha Guru. He imparts Mantras
and initiation to us. Diksha Guru is always one, but Siksha Guru may be
one or more. Father is one, but uncles can be many. To certain individuals,
both Diksha Guru and Siksha Guru may be one and the same.
"Hence, those persons who are interested in the attainment of their
eternal welfare, must submissively approach a Guru who is an erudite
70 nāham ijyā-prayātibhyāṁ tapasopaśamena vā

tuṣyeyaṁ sarva-bhūtātmā guru-śuśrūṣayā yathā
71 prathamaṁ tu guruṁ pūjya tataś caiva mamārcanam
kurvan siddhim avāpnoti hy anyathā niṣphalaṁ bhavet
(śrī hari-bhakti-vilāsa 1.4.344)
72 naivopayanty apacitiṁ kavayas taveśa
brahmāyusāpi kṛtam ṛddha-mudaḥ smarantaḥ
yo 'ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann
ācārya-caittya-vapuṣā sva-gatiṁ vyanakti
76
scholar in all the ultimate lore of Sastras and who is favoured with the full
realisations of the Absolute, and seek enlightenment from him." 73
"Fully believing in the transcendental nature of the spiritual
preceptor as eternally identical with the Supreme Lord Sri Hari and
accepting him as one's eternal benefactor, he should constantly and with
single-minded devotion please him and receive from him enlightenment
on the details of Bhagavata Dharma, by observing which Bhagavan is so
pleased as to give Himself up to the devotee.“74
The real import of the sastras, in spite of vast literary achievements,
remains a hidden truth. "The Sastras unfold their real meaning only to
those persons who have equal devotion to the Supreme Lord and His
representative, the spiritual preceptor."75
From all these valuable instructions of the Sastras, a wise person can
feel the imperative necessity of accepting the spiritual preceptor and
rendering whole-hearted services to him. Those who ignore the spiritual
preceptor are under the evil dictations of their deceptive minds. Their
condition is vividly described in Srimad Bhagavata thus: - "O Lord! Those
unfortunate persons, who, avoiding taking shelter at the feet of the
spiritual master, make a vainglorious attempt to control their restless
mind, mad like an unbridled horse, which appears impossible even to
great Yogis, who have a perfect control over their senses and breathing
functions, meet with a disappointing failure. They find themselves
helplessly placed in the midst of a series of difficulties and obstacles. Their
condition is like that of those merchants who start their voyage without a
pilot and who are caught in the deep rough sea, their vessel being
mercilessly tossed by a strong gale."76
True disciple - His qualifications
The above are some of the ideas about the genuine Guru according
to the Sastras. Here are some about the disciple. The disciple should not,
at any cost, be like a modern student who attends an educational
institution either for securing a mere degree or diploma with the object of
drawing salaries in three digits or four, after getting through the
73 tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamaṁ

śabde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam
74 tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ
amāyayānuvṛttyā yais tuṣyed ātmātma-do hariḥ
75 yasya deve parā bhaktir yathā deve tathā gurau
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ
(śvetāśvatara upaniṣada 6.23)
76 vijita-hṛṣīka-vāyubhir adānta-manas tura-gaṁ
ya iha yatanti yantum ati-lolam upāya-khidaḥ
vyasana-śatānvitāḥ samavahāya guroś caraṇaṁ
vaṇija ivāja santy akṛta-karṇa-dharā jaladhau
77
departmental competitive tests or to gather some general knowledge to
carry on one's family trade, or to have some status in society, etc. He
must be a sincere seeker after Truth prepared to undergo any amount of
hardships and sacrifices for achieving his goal. If the would-be disciple is
an easy-going careless and indifferent person, his attempt to meet a
spiritual master and the further developments on their meeting, would be
met by a severe disappointment. As already stated a worthy disciple
should approach a true spiritual preceptor with due submission. In the
mundane world too, none tolerates a haughty approach. A haughty man
fails to enlist the sympathy even of his co-workers, not to speak of
superiors. An appeal from an arrogant heart is never met with success. For
favour of spiritual enlightenment, a disciple must approach an Absolute-
realised person fully equipped with three qualifications viz. (1) Complete
surrender. The disciple must unconditionally resign all his material ego
arising from birth, age, wealth or popularity, material learning and pride or
personal appearance. He should never make attempts to measure the
spiritual master after accepting him. (2) Sincere inquiry after Truth.
Unnecessary questions, either for showing of one's intelligence or for
testing the ability of the master are to be always avoided. Questions even
for satisfying one's curiosity are also most certainly to be dropped.
Questions that are of vital importance and immediate benefit for one's
spiritual uplift, are alone to be placed before the master. A disciple should
under no circumstances argue with his spiritual master, and try to conquer
him with one's own imperfect notions and views, gathered from this
defective world through the assistance of the deceptive senses; on the
contrary, he should wait with eagerness and submission for his Guru's
spontaneous expositions. His explanations are entirely based on his
continuous and undisturbed realisations of Godhead and His various
Pastimes. And (3) Loving services. Without the least hesitation, a disciple
should be prepared to render loving services of any nature, be it menial or
dignified. The inspiring examples of Sri Krishna, Sri Rama, etc. and the
ideal lives of world teachers are living monuments that illustrate the above
ideal.
Sri Krishna and His Divine Descents like Rama, etc. do not require
the least outside help in any matter. In fact, no one could have the fitness
to be a preceptor to Them; yet, for the benefit on the world, to enlighten
the fallen humanity, they set ideals before the people. Did not Sri Krishna
go to the forest with an axe in His Hand, cut firewood, make them into
bundles and carry them on His Own head for the service of the great
Sandipani whom He accepted as His preceptor? Did not Sri Rama and Sri
Lakshmana spend sleepless nights with bows and arrows in Their Hands,
sometimes sitting on piled heaps of rocks and sometimes resting on bare
earth for satisfying Their master? Are we to read those soul-stirring events
as mere stories that do not concern us? Do we not require to grasp the
meaning underlying such actions and translate the same in our lives too?
78
The act of submission
Saranagati or the act of self-surrender to the Supreme Lord is an

essential requisite that an aspirant in the path of religious pursuit can
never ignore. The Proud man, urged by his false ego, ignores the
fundamental principles of human life, viz., a virtuous life, full of faith and
love to his ever loving lord. But, providentially a day will come, when he
must feel the necessity of this fundamental principle, realising the utter
vanity of the worldly pleasures. The unfortunate man, falling a victim to
evil influences of the sense-ridden ego, may revolt against his own Lord,
the only benefactor of humanity; he may conquer worlds, he may be the
architect of nations, he may build vast empires or he may do many other
wonders which no ordinary man can ever even imagine; yet he is utterly
helpless in crossing this unfathomable ocean of worldliness. At every
moment, he is being violently tossed by the roaring waves of this ocean of
never-ending sufferings. All his false hopes are frustrated, his confidence
in the efficacy of his own actions betrays him finally. He sees all around
him threatening temptations, horrors and sweeping currents of cares,
calamities, anxieties, and worries. He feels his helplessness and sincerely
longs to come out of this terrible predicament. He gains more experiences
in this transitory world of fleeting pleasures; he becomes wiser than ever
before. He recollects wise saying and comes round to the above
fundamental principle. He surrenders himself to the Supreme Lord. Did not
Bhagavan Sri Krishna in unambiguous words, emphasise the imperative
necessity of surrender?
"Discard all human element in religion addressed to embodied
Atman, such as social duties, like Nitya, Naimittik and Kamya Karma; your
confidence in your physical strength, your mental eligibility, your moral
achievements, your social duties, reliance on your elders, wealth,
properties, etc., and surrender to Me. I am here to shoulder all your
responsibilities. I can save you from all your sins consequent on your
nonobservance of edicts addressed to embodied souls. You need not worry
even for a fraction of a moment. None else can do this deed for you. I
assure you, I am the Supreme Lord; I am the only Saviour of humanity.
Why do you depend upon others and other courses? They cannot help you.
They too are in the same plight as you are. As such, how can they lend
their helping hands to you? Why do you hope to cross an ocean by
catching hold a dog's tail? This is a tumultuous ocean of roaring waves,
infested by various ferocious animals who are waiting with wide open jaws.
They will swallow you within no time. Your efforts, however well designed,
and however equipped they may be, in your light, can never lead you
safely to the other shore. If you disobey Me and enter into its rough
waters, you will be caught in a short while in its terrible eddies,
surrounded by wild beasts that can easily swallow even elephants. Hence,
the safest course for you is to come to Me. I am here with My boat. You
need not have any fear whatsoever. You are once and for all saved for
eternity. You do not repent for the failures in fulfilling the different duties
you had to perform. All those duties are intended only to please Me finally.
If I am favourably disposed to you, there is nothing else that you should
79
gain in the infinite number of worlds. You can be sure that you have
achieved everything. This is the final attainment of all fortunate souls-My
Love. Go on, do not waste time, make haste and be free from all the
worries that you are subject to, from time immemorial."77
"Should the duties like meditation, etc. that I am performing,
conform to the duties enjoined according to the code for one's own Asram
of be exclusively by themselves? The answer is this :- "Discarding all
codes of conduct, prescribed for the Varnas (classes), as enjoined
by the Varnasram Dharmas, take absolute shelter in Me alone."
The word 'Parityajya', should not be interpreted as "discarding the worldly
ties and attachments to become a hermit "; because Arjun being a
77 sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ
(bhagavad-gītā 18.66)
nanu tad-dhyānādikaṁ yat karomi tat kiṁ svāśrama-dharmānuṣṭhāna-
pūrvakaṁ vā, kevalaṁ vā ? tatrāha sarva-dharmān varṇāśrama-dharmān sarvān
eva parityajya ekaṁ mām eva śaraṇaṁ vraja | parityajya sannyasyeti na
vyākhyeyam arjunasya kṣatriyatvena sannyāsādhikārāt na cārjunaṁ
lakṣīkṛtyānya-jana-samudāyam evopadideśa bhagavān iti vācyam |
lakṣyabhūtam arjunaṁ prati upadeśaṁ yojayitum aucitye saty evānyasyāpi
upadeṣṭavyatvaṁ sambhaven na, tv anyathā na ca parityjyety asya phala-tyāga
eva tātparyam iti vyākhyeyam asya vākyasya –
devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam
martyo yadā tyakta-samasta-karmā niveditātmā vicikīrṣito me
tadāmṛtatvaṁ pratipadyamāno mayātma-bhūyāya ca kalpate vai
tāvat karmāṇi kurvīta na nirvidyeta yāvatā
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate
ājñāyaiva guṇān doṣān mayādiṣṭān api svakān
dharmān santyajya yaḥ sarvān māṁ bhajet sa ca sattamaḥ
ity ādibhir bhagavad-vākyaiḥsahaikārthasyāvaśya-vyākhyeyatvāt | atra ca
pari-śabda-prayogāc ca | ata ekaṁ māṁ śaraṇaṁ vraja, na tu dharma-jñāna-
yoga-devatāntarādikam ity arthaḥ | pūrvaṁ hi mad-anya-bhaktau sarva-
śreṣṭhāyāṁ tavādhikāro nāstīty atas tvaṁ yat karoṣi yad aśnāsītyādi-bruvāṇena
mayā karma-miśrāyāṁ bhaktau tavādhikāra uktaḥ | samprati tv atikṛpayā
tubhyam ananya-bhaktau evādhikāras tasyā ananya-bhakter yādṛcchika-mad-
aikāntika-bhakta-kṛpaika-labhyatva-lakṣaṇaṁ niyamaṁ sva-kṛtam api bhīṣma-
yuddhe sva-pratijñām ivāpanīya datta iti bhāvaḥ | na ca mad-ājñayā nitya-
naimittika-karma-tyāge tava prayavāya-śaṅkā sambhavet | veda-rūpeṇa mayaiva
nitya-karmānuṣṭhānam ādiṣṭam adhunā tu svarūpeṇaiva tat-tyāga ādiśyate ity
ataḥ kathaṁ te nitya-karmākaraṇe pāpāni sambhavanti ? pratyuta ataḥ paraṁ
nitya-karmaṇi kṛta eva pāpāni bhaviṣyanti sākṣān mad-ājñā-laṅghanād ity
avadheyam |
nanu yo hi yac-charaṇo bhavati, sa hi mūlya-krītaḥ paśur iva tad-adhīnaḥ |
sa taṁ yat kārayati, tad eva karoti | yatra sthāpayati tatraiva tiṣṭhati | yad
bhojayati, tad eva bhuṅkte iti śaraṇāpatti-lakṣaṇasya dharmasya tattvam | yad
uktaṁ vāyu-purāṇe –
80
Kshatriya, is debarred from being a Sanyasi. This should not also be taken
to mean that Bhagavan Sri Krishna, having Arjun in view intended to
convey His directive to the rest of the people. When it was proper for Him
to give advice to Arjun only, others could adjunctively be included but not
vice versa. The word 'Parityajya' should not be taken to mean "discarding
only the fruits of one's actions" This is illustrated thus: - "O king! That
person who, discarding his duties enjoined by the Varnasram
Dharma, takes sole refuge in Sri Mukunda - the Fittest Person
amongst all yielding protection, is neither a slave nor a debtor to
his ancestors, well-wishers, other animate beings, the sages, or
the other gods." " When a mortal, who has cast aside all his
worldly duties and dedicated his self to Me, in his desire to seek
Me, attains immortality, then indeed he becomes fit to realise Me-
the Self-Produced One." “Man should continue to perform his worldly
duties, so long as he does not free himself, from the attachment thereof,
nor is able to develop an attachment to the hearing, etc., of My
Narratives.” "That person who, knowing the merits and demerits of
My directives, though given by Me, solely serves Me, leaving aside
all the moral and religious codes of his own Dharma, is the most
virtuous of the virtuous." All these words of Sri Krishna convey the
same meaning, because of the prefix 'pari' meaning 'all-around', "Hence,
the words 'take refuge in Me alone', imperatively means that you should
ānukūlyasya saṅkalpaḥ prātikūlyasya varjanaṁ
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā
niḥkṣepanam akārpaṇyaṁ ṣaḍ-vidhā śaraṇāgatiḥ || iti |
bhakti-śāstra-vihitā svābhīṣṭa-devāya rocamānā pravṛttir ānukūlyaṁ tad-
viparītaṁ prātikūlyam | goptṛtve iti sa eva mama rakṣako nānya iti yat |
rakṣiṣyatīti sva-rakṣaṇa-prātikūlya-vastuṣūpasthiteṣv api sa māṁ rakṣiṣyaty eveti
draupadī-gajendrādīnām iva viśvāsaḥ | niḥkṣepanaṁ svīya-sthūla-sūkṣma-deha-
sahitasya eva svasya śrī-kṛṣṇārtha eva viniyogaḥ | akārpaṇyaṁ nānyatra kvāpi
sva-dainya-jñāpanam iti ṣaṇṇāṁ vastūnāṁ vidhātr-anuṣṭhānaṁ yasyāṁ sā
śaraṇāgatir iti |
tad adyārabhya yady ahaṁ tvāṁ śaraṇaṁ gata eva varte tarhi tva-uktaṁ
bhadram abhadraṁ vā yad bhavet tad eva mama kartavyam | tatra yadi tvaṁ
māṁ dharmam eva kārayasi tadā na kācic cintā | yadi tv īśvaratvāt svairācāras
tvaṁ mām adharmam eva kārayasi, tadā kā gatis tatrāha aham iti |
prācīnārvācīnāni yāvanti vartante yāvanti vā ahaṁ kārayiṣyāmi tebhyaḥ
sarvebhya eva pāpebhyo mokṣayiṣyāmi | nāham anya-śaraṇya iva tatrāsamartha
iti bhāvaḥ |
tvām alambyaiva śāstram idaṁ loka-mātram evopadiṣṭavān asmi | mā
śucaḥ svārthaṁ parārthaṁ vā śokaṁ mā kārṣīḥ | yuṣmad-ādikaṁ sarva eva
lokaḥ sva-para-dharmān sarvān eva parityajya mac-cintanādi-paro māṁ śaraṇam
āpadya sukhenaiva vartatām | tasya pāpa-mocana-bhāraḥ saṁsāra-mocana-
bhāro’pi mayāṅgīkṛta eva |
ananyāś cintayanto māṁ ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham
hanta etāvān bhāro mayā sva-prabhau nikṣipta ity api śokaṁ mākārṣīr
bhakta-vatsalasya mama na tatrāyāsa-leśo’pīti nātaḥ param adhikam
upadeṣṭavyam astīti śāstraṁ samāptīkṛtam
(sarartha varśini)
81
not take recourse to Dharma, knowledge, Yoga, worship of their gods, etc.
" In the beginning, I told you that you are entitled to devotion blended with
religious rites, thinking that you have no claim to the highest form of My
Bhakti-Ananya Bhakti (whole and sole devotion to Sri Krishna and no one
else), as the sole resort. Now out of My sheer unlimited kindness to you,
you have attained the right to My highest form of Bhakti-Ananya Bhakti,
which accidentally and inexplicably (yaadricchikayaa), is obtainable only
by the grace of My ardent devotees, who have solely dedicated
themselves to Me alone, the peculiarity of which (Ananya Bhakti), is that I
break My Own vows to fulfil those of My Bhaktas as will be indicated to you
by the breaking of My own vow to fulfil Bhishmas's at the time of your
battle with him. By My commands, you should not entertain any fear of
obstacles that might befall you for the relinquishment of these daily
routine religious rites. These daily routine rites were directed to be
practised by Me alone, assuming the form of Vedas; but its discardment
also, is ordered by My Own Self, i.e. Sri Krishna Himself. Hence,
how can there be any possibility of a sin arising for not performing these
routine rites? On the contrary, if you still persist in performing your
daily routine religious rites, you would be committing sins, for
disobeying the direct commands given (in Person) by My Own
Self. Verily, he, who has totally dedicated himself to any protector,
becomes entirely dependent on the latter like a beast, purchased for a
price, doing what he is impelled to do, standing where he is asked to
stand, and eating whatever he is provided with. These are all the
principles of the codes of self-dedication. It is said in Vayu Purana :- "(1)
Full acceptance of all that is favourable, (2) total rejection
(abstinence) of everything that is unfavourable, (3) a firm faith
that he will be protected, (4) the choice of the Lord, (5)
consigning everything to His care, and (6) giving up of meanness
are the six ways of Saranagati. The word 'Anukulyam' means, the
conduct that is one of continued advance agreeable to one's chosen God
or Deity, befitting the devotional code; 'Pralikulyam' is the exact opposite
of that; 'Bhatritva' is the implicit faith that He alone is my Protector and no
one else,' ' Visvas' (faith) is that unflinching faith that He will protect me
even in the midst of adverse circumstances as those of Draupadi,
Gajendra, etc., 'Nikshepanam' is the utility of everything belonging both to
the mortal frame and the subtle body only in the service of one's own Sri
Krishna; 'Akarpanyam' (or the giving up of meanness) is the non-display of
one's meanness elsewhere; these six qualities constitute Saranagati, or
complete self-surrender to the Supreme Creator. Therefore, from now
onwards I take absolute refuge in you. Hence, as befitting You, I must do
my duty allotted to me, whether good or bad (auspicious or inauspicious).
If you ask me to do only the routine religious rites, there will be no
anxiety; but because of Your Self-Willed Nature, arising from Your
Overlordship, if You compel me to practise unrighteousness (Adharma),
then what will be my fate? The answer to this (doubt) is given in the line
'Ahamtvam sarvapapebhyo mokshayishyami ma suchah'. I shall liberate
you from all, both ancient (all existing accumulated sins of all past births),
and future sins (those I may cause you to perform according to you). The
sense is that I shall not be wanting in My ability to protect you like other
82
protectors. It is on your account alone, that I am teaching these scriptural
injunctions to the shale world. Grieve not. Do not grieve either for your
own interest (Benefit) or for the benefits of another. May all people like
you, by completely discarding all their own codes of conduct and
those of other Dharmas meditating, performing Kirtan, etc., and
taking absolute shelter in Me, live happily, because I have, an
oath, shouldered the full responsibility of liberating them, from all
their sins, of freeing them from their worldly bondage, and the
charge of their attaining Me. What more? "I have taken upon
myself even to feed them. It is already said, "I bear the
responsibility of looking to the welfare of those, who, being fully
engrossed in Me alone, and without seeking any other protector,
worship Me wholeheartedly and zealously.“ Do not grieve saying,
"Alas! I have thrust so many burdens on my own Lord." Meditation on the
Lord, Who is kind to His devotees, and faithful to His word, can be easily
(without any effort) accomplished. Is there anything further and higher
than this that yet remains to be told?77.1
"O Uddhav! For the reason already explained to you, take absolute
shelter in Me-Sri Krishna (pointing to Himself with His Own Finger)
alone-the Soul of all beings, with your heart and soul, discarding
everything that the Srutis and Smritis expect one to perform and
to reject, and giving up the attachment to and the discontinuance
of worldly affairs and clean forgetting everything that you have so
far heard, and giving up entirely any inclination to hear whatever
yet remains to be heard. Be fearless as I am your Protector."78
Surrender to Bhagavan is the safest path. All our Sastras repeatedly
insist on this course. Any observance devoid of the spirit of surrender fails
to invoke Divine Mercy. Surrender, pure and genuine moves the Heart of
the Supreme Lord. It melts Him and He flies to the rescue of a surrendered
devotee. How Many illustrations are there in the lives of many great saints
77.1 dharmān anyān parityajya mām ekaṁ bhaja viśvasan
yādrśī yādrśī śraddhā siddhir bhavati tādrśī
kurvan nirantaraṁ karma loko 'yam anuvartate
tenaiva karmanā dhyāyan māṁ parāṁ bhaktim icchati
78 tasmāt tvam uddhavotsṛjya codanāṁ praticodanām
pravṛttiṁ ca nivṛttiṁ ca śrotavyaṁ śrutam eva ca
mām ekam eva śaraṇam ātmānaṁ sarva-dehinām
yāhi sarvātma-bhāvena mayā syā hy akuto-bhayaḥ
codanāṁ vidhiṁ praticodanāṁ pratiṣedhaṁ ca | vihitaṁ karma niṣiddhaṁ
ca karma tyaktvā ity arthaḥ | tarhi kiṁ sannyāsaṁ kurve ? na, pravṛttaṁ
gṛhasthānāṁ dharmaṁ ca nivṛttaṁ sannyāsināṁ dharmaṁ ca tyaktvā tatrāpi
śrotavyaṁ śrutaṁ ca tyaktvā iti bhāvi-dharma-śravaṇam anākāṅkṣya bhūta-
śravaṇaṁ ca vismṛtyety arthaḥ | sarvātma-bhāvena sarvopāya ātmano manaso
bhāvo dāsya-sakhyādis tenaikam eva mām ālambanīkṛtya śaraṇaṁ yāhi |
mayaiva akutobhayaḥ syā iti | tava nāsti karmādhikāro nāpi jñānādhikāras tad
api taṁ tam ātmany āropya pratyavāya-bhayaṁ saṁsāra-bhayaṁ ca manyase
cet tadā tad-bhaya-dvayāt trātā ahaṁ vidyamāna evāsmīty arthaḥ
(sarartha darśini)
83
that establish this fact with all emphasis! The incidents of Gajendra,
Draupadi, and the lives of a host of devotees, ancient and modem are
glorious examples that prove this idea in facts and figures. Words cannot
adequately express the astounding effects of surrender.
Activities favourable to devotional progress
The course of Saranagati has got six-fold features as its special

characteristics.79 The scripture explains it thus: A strong resolve to accept
those activities that are congenial to the growth of Bhakti. An aspirant who
is sincerely longing for advancement in the devotional path should
practise with utmost care only such observances as are favourable to his
rapid progress. The extremely turbulent senses, with all their evil
propensities and madness, are to be engaged in the service of the Lord.
Each activity of the aspirant of devotion, such as taking food, association,
movements, etc., should be regulated fully under this principle. Such
activities are of six kinds.80
1. A genuine enthusiasm in observing the devotional activities is one
of the invariable virtues necessary to strengthen our devotion towards
Bhagavan. One who is indifferent to his real uplift and hence reluctant to
practise all that is conducive to the rise of Bhakti, meets with hordes of
tremendous difficulties in his path. Enthusiasm in the observance of
prescribed religious practices is a very congenial factor in building up
Bhakti towards the Lord. In the absence of genuine enthusiasm, lethargy,
indifference, desperation and such other despicable qualities dominate
over us. Laziness is the worst enemy to religious progress. If an aspirant
allows this evil the slightest scope, it will take undue advantage of him and
ruin him totally. Reluctance and lack of endeavour in observing devotional
practices make us victims to this evil agent. 'Oak is not felled with one
blow', is a very wise proverb. Lack of confidence in himself, and
consequently, his efforts create desperation in him. An aspirant in the path
of devotion should never fail a victim to this discouraging factor.
He must rise above this. "Persons who are given to various desires are
asked to follow the path of Karma by Bhagavan Sri Krishna. Those who
have a spirit of renunciation in the daily, and occasional activities
prescribed by the Sastras, should necessarily follow the path of
knowledge. Due to some unknown divine virtues, in the past, those
persons, who have ingrained in them a strong faith in the Glories and
Deeds of Bhagavan, should invariably follow the path of devotion or
Bhakti."81 They too may be indifferent to the observance of the daily and
79 ānukūlyasya saṇkalpāḥ prātikūlyasya-varjanam
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā
ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ
(vaiṣṇava-tantra śrī hari-bhakti-vilāsa 2.11.676)
80 utsāhān niścayād dhairyāt tat-tat-karma-pravartanāt
saṇga-tyāgāt sato vṛtteḥ śaḍbhir bhaktiḥ prasidhyati
(upadeśāmṛta 3)
81 nirviṇṇānāṁ jñāna-yogo nyāsinām iha karmasu
teṣv anirviṇṇa-cittānāṁ karma-yogas tu kāminām
84
occasional duties, but they adopt those principles that are favourable to
the growth of devotion. Those who are eligible for the path of Bhakti, are
not extremely attached to the fruits of their actions. Without the physical
body the practice of devotional activities in the mortal plane is
impossibility. As such, however unwelcome they may be, a certain amount
of activity is unavoidable in the material world. Sincere aspirants after
devotion should work for their livelihood, though with reluctance, and
worship the Supreme Lord Sri Krishna with intense Bhakti to Him. They are
extremely unattached to the various types of worldly actions, and with
passage of time, become more devoted to the devotional practices of the
Lord. The Merciful Lord, manifesting Himself in their hearts, destroys all
their evil propensities. By the continuous remembrance of the Lord. their
hearts become purified. They are freed for ever from the evil
consequences of bondage. Their doubts too are removed. They become
eligible to realise the Supreme Lord. Other efforts are not successful in
bringing their results, if the votaries of those methods lack in the quality of
dependence on the Supreme Lord. Their inability to destroy the terrible
consequences of Karma must not dissuade them from their efforts. Hence,
from the very beginning of an aspirant's devotional activities, keen
enthusiasm should be preserved even at the cost of all comforts, and this
is the very life of firm faith, a prerequisite for obtaining Bhakti.
2. Those treading the path of devotion must have settled convictions
regarding the path they are pursuing and the final attainment. Till we are
confident of the method and the results it would offer, we are under the
influence of doubts. If an aspirant falls a prey to doubts, he is lost.
"He who is ignorant of the true knowledge of relationship and lacks
badly in faith for the performance of Nishkam Karma, is overcome by the
feeling of hesitation, and meets with destruction. To a sceptic, there is no
shining future. He never succeeds in attaining happiness either in this
world or in the next."82 Hence, strong belief in the statement of the
scriptures, without the least possible doubt in it, is indispensably
necessary for the growth of devotion.
3. Patience is another essential and favourable quality that is
needed for every aspirant after devotion. 'Patience and perseverance will
overcome mountains'. We are severely disappointed and non-plussed due
to want of patience. Those who lack this quality are undone; they do not
prosper in any line. By the influence of patience, an aspirant for devotion
gains perfect control over himself, and finally the entire world bows to
him.
Souls under the thraldom of Maya are the slaves of six-fold passions.
Those who can effectively succeed in conquering all these six passions can
yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān

na nirviṇṇo nāti-sakto bhakti-yogo 'sya siddhi-daḥ
82 ajñaś cāśraddadhānaś ca saṁśayātmā vinaśyati
nāyaṁ loko 'sti na paro na sukhaṁ saṁśayātmanaḥ
(bhagavad-gītā 4.40)
85
master the whole world.83 These impulses are (1) an uncontrollable
tendency for idle gossip, (2) various undesirable speculations of the
wavering mind, (3) proneness to uncontrollable anger, (4) unusual desire
for satisfying the tongue with delicious varieties of food, (5) longing for
excessive eating, and (6) sexual appetite. These six impulses are highly
detrimental to the development of devotion. Hence, with utmost patience,
they are to be abandoned in the daily life of one aspiring after Bhakti. As
long as the human body continues to exist till death, a sincere aspirant
should make all earnest efforts to check the inimical incitements by
engaging them in the service of the Lord.
All aspirants in the various religious paths are after some gains.
Those who are observing the fruitive activities, long for the attainment of
paradise and its varieties of pleasures unavailable in the same measure in
this world.
People who are following the path of knowledge, do so tempted by a
strong desire for eternal liberation for themselves. Similarly, those who are
pursuing the path of Bhakti or devotion, constantly covet to render full
satisfaction to the senses of the Lord. Delay in the achievement of one's
goal, often causes ground for utter despair resulting finally in a downfall
from his cherished goal. In order to avoid this evil consequence, an
aspirant in devotional path, must be wholly wedded to this quality of
patience. The Supreme Lord is an Ocean of Mercy. Either this day or some
other day in this very life, if not, certainly in some other birth, He will
shower His Mercy upon him. He never forsakes him who solely depends
upon Him. "I will cling to His Lotus Feet with all hopes and never give Him
up under any severe test." Such a firm determination helps the aspirant to
achieve a glorious success. 'Patience is the best remedy for grief'. It is the
plaster for all sores. Therefore, in all sincerity one must cultivate this
virtue of 'Patience' in him.
4. In observing the prescribed devotional acts the Sastras lay down a
series of activities for awakening and promoting devotional feelings in us.
These activities must occupy the highest place in our daily performances.
The sixty-four principles (see footnote 159) on Sadhan Bhakti are all
favourable activities that help us in our goal. Sri Krishna advises Uddhav in
the eleventh canto of Srimad Bhagavata thus: "Faith in listening to My
Nectarine Narratives, constantly repeating them, great attachment in
performing My worship, singing hymns in My praise with a devotional
fervour, natural regard for rendering service to Me, prostrated obeisances
with all the Indriyas, special liking for the service of My devotees, feeling
My presence in each and every created being, engaging fully one's
Indriyas in My service, singing My Glories, dedicating one's heart to me,
renunciation of all desires, sacrificing one's wealth, comforts, and
pleasures for My service, consecration of all things that are worth desiring,
83 vāco vegaṁ manasaḥ krodha-vegaṁ

jihvā-vegam udaropastha-vegam
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt
(upadeśāmṛta 1)
86
performances of religious sacrifices, muttering of Mantras, observance of
religious vows, and practice of austerities for My pleasure. O Uddhav! By
observing these, loving devotion to Me, is kindled in the hearts of those
souls who have surrendered themselves unconditionally to Me."84
5. All evil associations must be strictly eschewed. 'Man is known by
the company he keeps'. Association exerts a tremendous influence on the
building up of one's character, both in material and spiritual fields.
Association is twofold- (1) Company of others, and (2) having attachment
to other objects or persons. The first one is again of a twofold nature, (a)
keeping company with non-devotees and persons addicted to women, and
(b) having association with women. The second, too, is twofold, (a)
attachment to bad instincts, and (b) attachment to wealth, properties,
house, ornaments, relations, etc. All these associations, either in the form
of company or in the nature of attachments, are detrimental towards
devotional progress. Sri Krishna explains their evil consequences in Gita
thus:-
"Association with the objects of the world awakens passions in man;
passions when obstructed give birth to anger; anger leads to delusion;
delusion is followed by loss of memory; when a man is deprived of sound
memory, he loses his intelligence which consequently brings total
destruction to him."85
Fallen souls are weaklings in all respects. If they are left at the
mercy of their material senses; their destruction is inevitable. 'Birds of the
same feather flock together'. Material senses will slowly drag the man to
similar sense-objects. Their association, gradually gives birth to
attachment with those objects. The more he gets attached to these
objects, the less he becomes interested in his spiritual goal. Thus in course
of a short span of time, his condition gets deplorable and at the end he
meets with a lamentable downfall. Householder devotees, who practise
devotion, while leading a household life according to the injunctions of the
Sastras, must associate with their wedded wives, in accordance with the
rules and regulations laid-out in the scriptures. Both the husband and wife
84 śraddhāmṛta-kathāyāṁ me śaśvan mad-anukīrtanam

pariniṣṭhā ca pūjāyāṁ stutibhiḥ stavanaṁ mama
ādaraḥ paricaryāyāṁ sarvāṅgair abhivandanam
mad-bhakta-pūjābhyadhikā sarva-bhūteṣu man-matiḥ
mad-artheṣv aṅga-ceṣṭā ca vacasā mad-guṇeraṇam
mayy arpaṇaṁ ca manasaḥ sarva-kāma-vivarjanam
mad-arthe 'rtha-parityāgo bhogasya ca sukhasya ca
iṣṭaṁ dattaṁ hutaṁ japtaṁ mad-arthaṁ yad vrataṁ tapaḥ
evaṁ dharmair manuṣyāṇām uddhavātma-nivedinām
mayi sañjāyate bhaktiḥ ko 'nyo 'rtho 'syāvaśiṣyate
85 dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ kāmāt krodho 'bhijāyate
krodhād bhavati saṁmohaḥ saṁmohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati
(bhagavad-gītā 2.62-63)
87
with the assistance of the other members of the family, such as daughters,
sons, brothers, sisters, etc., must make sincere efforts to engage
themselves fully in the service of the Lord. In such a family life, there
would not be any fear of evil association or formation of worldly
attachments. For householders or renounced persons, association with
undesirable people, is unwholesome and objectionable. Attachment or
addiction to one's previous evil instincts is to be totally abandoned. By its
association with us for the last so many births, it becomes, more or less
our inherent nature. It does considerable harm to our eternal welfare.
Attachment to material objects and persons, such as wealth,
properties, houses, lands, ornaments, clothings, children, wives, brothers,
sisters, their persons, etc., is like a highwayman who robs us of our
spiritual wealth gathered while on the royal path to devotion. Addiction to
intoxicants and stimulants too come under the same category. Eating
objectionable foods like flesh, fish, egg, etc., are also not favourable to our
goal. Humanity is saved from all these evils by the marvellous efficacy of
'Sadhu Sanga' or association with Bhaktas.
6. Following the course practised by the devotees is the well-known
effective and favourable way that helps the striver in his efforts for
developing Bhakti. Sadhus, whose mode of conduct we are expected to
follow for our spiritual benefit, are of two kinds. (1) Householder devotees
who lead an exemplary life while living in the family fold, and (2) those
who give up all their family connections and exclusively devote
themselves to the service of Godhead. Because of the difference in the
station of life and responsibilities, certain traits of the two classes of
devotees show slight variation. Yet, there are common principles as well.
Scriptures describe a series of rules for regulating our conduct. The main
object of all these rules and regulations laid-out in the Sastras, is to bring
us back to a perfect life of faith in and love for Godhead from an
uncivilised, and irreligious barbaric living. Those who lead a householder's
life, are expected to earn their livelihood and maintain their families by
virtuous means, engaging themselves in the service of Bhagavan, Bhaktas
and the chanting of the Holy Name. Entertaining guests is an important
duty that every householder should unfailingly and ungrudgingly practise.
They must be frank in their behaviour and sympathetic in their attitude.
They should never be given to foul ways of earning their livelihood and
barbarous living. They should be kind even to subhuman beings. Avoiding
all pseudo-types of asceticism, they must lead the life of a genuine
devotee. Pseudo-asceticism consists in abandoning all objects of the world
intended for the service of the Lord, with a feeling of contempt, imposing
material attributes on them. Whereas, genuine asceticism is that which
utilises, every objects of the world in the service of the Lord, without
having the least attachment to any of them. A follower of genuine
asceticism leads a well regulated life, earns by virtuous ways means for
meeting his legitimate necessities. He is neither for excessive enjoyment
nor for renunciation. He is the upholder of the idea of proper utility of all
objects. He never runs mad after selfish and unnatural wants. Though in
the midst of family surroundings, he is a true devotee in spirit engaged in
the service of the Lord.
88
That striver who has given up all his family connections for
exclusively engaging himself in the service of the Lord, i.e. Sanyasi must
lead a very simple life. Constantly chanting the Holy Name forms an
important item of his daily duty. Avoiding all worldly gossips at all times,
delicious varieties of food, and showy dress he must, in all humility, utter
the Holy Name. He should maintain his body and meet its bare necessities
by alms from those who are faithful to Godhead and Sastras. Discarding all
sense of pride and wandering from place to place undergoing all suffering
in this ocean of worldliness he must render the maximum help to other
souls, who are averse to Godhead.
Unfavourable acts that arrest devotional progress
All should discard harmful activities that stand in the way of

attaining Bhakti. Souls imprisoned in the physical and subtle bodies and
guided by selfish desires are wandering in this world from time
immemorial. They take births in different species according to their
actions. They gather a variety of experiences in this world, both good and
bad. If these experiences make them wise and persuade them to give up
their leanings for enjoyment or freedom in any form-well-they have
succeeded in their life's mission. The purpose of their human birth is
fulfilled. If not, they are to rotate along with the world of worldliness
ceaselessly. These latter displease the Lord and hence His love is not had.
Without the least hesitation, we must refrain from these acts that are
detrimental to the progress of devotion. Such undesirable agents are
grouped under six heads.86
1. A tendency to hoard anything more than the legitimate necessity
is an impediment that we must all sincerely avoid in our daily activity. The
enjoyment of the world through the sense-organs, i.e. eyes, ears, nose,
tongue, and the skin, plays an important role in which every fettered soul
is hopelessly engrossed in this world. Without a certain amount of
indulgence in the workings of the senses, it is impossible for human beings
to survive here. Devoid of these activities human life something that
cannot exist. As soon as we give up all activities of the senses, we cease
to exist. Activities are the inherent nature of man. Man cannot continue in
this world without performing actions. Actionless life is nothing but death
itself When these actions are done with selfish purposes, independent of
any devotion to Bhagavan, they are the cause of our bondage and the
repeated cycle of births and deaths. Those very actions when done with a
motive of pleasing the Lord, save us from the cyclic effects of this world.
As such, all our daily activities are to be regulated in a favourably co-
ordinated way, so that we may attain the Lord while performing them
properly.
2. Over-zealousness in trifling acquirements is a weakness of many
aspirants to devotion, who fall a prey to this false zeal. They put in
86 atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ

jana-saṅgaś ca laulyaṁ ca ṣaḍbhir bhaktir vinaśyati
(upadeśāmṛta 2)
89
innumerable tireless efforts in gathering knowledge, fame, etc. Unalloyed
devotion to the Supreme Lord is the wealth of all wealths. Unconditional
surrender and loyalty in words, deeds, and thoughts to Bhagavan form an
important characteristic of Bhakti. These are ingrained in the inherent
nature of unalloyed souls, as such, Bhakti is the natural function of all
Jivas. No doubt, in our conditioned state, a certain amount of practice is
unavoidable in awakening these dormant sterling qualities. All efforts
other than those needed for awakening Bhakti, are impediments to the
realisation of our highest goal. These efforts are commonly made in
gaining more knowledge and benefits in fruitive activities. The zeal for
gathering knowledge makes one go mad after the realisation of the
Attributeless Brahman and finally getting absorbed in it.
"The Supreme Lord Sri Krishna though unconquerable in all the three
worlds, is won over by those who discard all their vainglorious attempts to
realise the Divine Nature, Attributes, etc., of the Lord, through empiric
knowledge, submit to his Feet and survive by hearing the glorious
Narratives of Lord, spontaneously coming out from the mouths of great
saints living in places sanctified by them, receiving and revering the same
with body, mind, and words."87
3. Idle gossip is another uncongenial factor that stands in the way of
persons who are desirous of realising Bhakti. This is sure to bring
disappointment in the long run. This ugly habit, if not nipped in time,
brings in its trail so many difficulties. Unfortunately, as the Kali progresses,
this habit has become a serious disease amongst the people, which
starting as a sporadic one, slowly grows into endemic, then develops into
an epidemic, embracing a whole region, and finally becomes pandemic,
spreading throughout the world. Unnecessary indulgence in gossiping,
fruitless verbal jugglery, speaking ill of others, indulging in quarrels,
scrutinising the conducts and deeds of others, speaking falsehood,
disparaging holy persons, discussing worldly topics with excessive zeal,
etc., are all actions of the same category. These evil habits must be totally
eschewed.
4. Undue addiction to the observance of the rules of the Sastras or its total
neglect must be avoided . The entire teachings of the scriptures come
under two heads. (1) Commandments, (Positive assertions) and (2)
Prohibitions (negative assertions). The Sastras try to regulate our lives by
all these methods, directly and indirectly, and inspire genuine devotion in
us.
The highest stage of spiritual realisation is attained after a series of
graduated stages. In each of these stages, it is imperatively necessary for
the aspirant to practise certain observance pertaining to that particular
station in life. The strict performance of these prescribed duties, makes
him eligible for the next immediate stage. Failure in these observances,
87 jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām
90
brings him a downfall from the spiritual path. Addiction to the duties of a
stage which is already passed by the aspirant also stops his progress.
Hence each Sadhak should perform the duties allotted to the particular
phase of his development with sincerity and never be indifferent to it.
5. Evil company or association with persons who have not an iota of
Bhakti in them is another serious obstacle that brings ruin to an aspirant of
devotion. Mere conversation or sitting side by side, are not acts of
association. Any transaction or dealing with such persons in a spirit of too
much cordiality and interest result in the form of association.
The Sastras though they forbid us to associate with evil persons, in
any way, never encourage us to speak ill of any one including these evil
person, at any time. By speaking ill of others we degrade ourselves. The
Sastras recommend even imprisonment in a room surrounded by flames
as better than living with evil persons.
6. Fickle-mindedness and greed cause the downfall of the aspirant
and deter him from the pursuit of his goal. This waywardness is effected in
two ways by the unsteady position of the heart, and that of intelligence.
The affinity of the mind towards sense objects, creates in the heart both
attachment, and hatred. These changes in the mind and heart disturb the
tranquillity of an aspirant. Just as, a strong wind tosses a boat in the sea,
even so, these disturbances of the mind distract the aspirant from his
practices.
Firm confidence in the Lord
A firm confidence that the Supreme Lord will protect us in all

circumstances is needed. In fact, who is saving us from all the dangers and
calamities that are hovering around us every moment? In time of a severe
trial, all of our acquisitions or the nearest of relations fail. There is no
power anywhere in this universe that would do any harm to a person
whose Protector is the Supreme Lord. On the contrary, the entire
population and resources of the whole universe, cannot save him, if he is
disowned by the Lord. This firmness in his belief makes him steady ever
the more. This spirit of confidence saves him from the unsteady nature of
the mind. It laughs in time of dangers. It strengthens his weak enthusiasm.
It enables him to overcome his enemies within. It makes the life of a
striver light and easy, and his journey remarkably smooth and pleasant.
"The very Lord Sri Hari Who is solely responsible for the creation,
sustenance and dissolution of this world and Who is the Origin of all,
Whose Yoga Maya cannot he conceived even by the great masters of Yoga
and Who is Lord of all triple qualities, the same Lord of Pure Existence will
come to our rescue. Why should we unnecessarily worry over the same?"88
88 viśvasya yah sthiti-layodbhava-hetur ādyo

yogeśvarair api duratyaya-yogamāyaḥ
kṣemam vidhāsyati sa no bhagavāṁs tryadhīśas
tatrāsmadīya-vimṛśena kiyān ihārthaḥ
91
Choosing the Lord as protector
Those who are averse to the Lord, depend on their material

resources as the sole support of their life. They have their hopes well
established in their bank deposits, insurance premiums, debentures, gold,
silver, properties, animals, provident fund, pension, etc. How long can they
rely on these perishables? It is definitely sure that these would show their
real nature one day. They have never saved a single person, so far, from
the various worries he is subject to. In future also they will be incapable of
doing what they cannot do at present. They are dead matter; how can
they help human souls? Surrender to Bhagavan must be complete in
words, deeds, and thoughts. A surrendered person feels extremely
delighted by the effects of such an act. By words he expresses it to the
Lord, by the mind he feels what he speaks and with the body, he takes
shelter in holy places sanctified by the various pastimes of the Lord.
Success in our efforts in the devotional path, depends on this act of self-
surrender. Variation in the results of spiritual practices is mainly due to the
difference in the degree of surrender. Those who have fulfilled all the six
qualifications of Saranagati, perfectly in their lives, get immediate
response from the Lord. Failure in achieving our goal even after making
various efforts, is due to the absence of absolute Saranagati, without any
reservations. This indeed, is the very life of Saranagati. It is the one vital
force that makes all other qualities of Saranagati fully energetic. If we
have real confidence in Him as our Saviour, the rest of the duties
automatically accompany. If this substantial principle is absent, the
remaining functions are lifeless. This is like the main trunk of a tree to
which the other five principles are depending branches. This noble idea is
exemplified in the following Slokas:-
"O Protector of cows! O Ocean of Mercy! O Lord of Lakshmi! O
Destroyer of Kansa! O Embodiment of compassion with regard to
Gajendra! O Madhav! O younger brother of Balaram! O Preceptor of the
three worlds! O Lotus-eyed! O Lord of the Gopies! Protect me, I know
nobody besides Thee."89
"O Supreme Lord! For the innumerable Jivas living in the infinite
number of worlds Thou art alone the Father; Thou art alone the Mother;
Thou art alone the Beloved Son; Thou art alone the real Friend; Thou art
alone the real Benefactor; Thou art along the preceptor; and thou are the
Sole Refuge for all. I too belong to Thee, I am Thy servant, and Thou art
my Goal. I offer myself at Thy feet. It is evidently certain that I too am to
be protected by Thee alone."90
89 he gopālaka he kṛpā-jalanidhe he sindhu-kanyā-pate

he kaṁsāntaka he gajendra-karuṇā-pārīṇa he mādhava
he rāmānuja he jagat-traya-guro he puṇḍarīkākṣa māṁ
he gopījana-nātha pālaya paraṁ jānāmi na tvāṁ vinā
(śrī mukunda-mālā-stotra 44)
92
Self-dedication to the Lord
All the activities of a self-surrendered soul are guided by the Lord

Himself. Service of the Lord is his motto. A surrendered Sadhak feels that
he is neither the regulator, guide, nor the dictator of his own life and
activities. He loyally attributes these functions to the Supreme Lord. He is
thoroughly confident that the Lord is the Guiding Agent behind each and
every action of his. He becomes wholly subservient to the wishes of
Bhagavan. His individual ego is completely surrendered at the Feet of the
Lord. He has firm belief in all the wonderful powers of the Almighty Lord.
Being independent of the Lord is the cause of the Jivas being immersed in
sins. Submission to Him is the only remedy for it.
"Lord Kesav is never far from those who are totally free from
mundane vanities. But He is separated from those under the tutelage of
irrepressible arrogance by a multitude of mountains."91
When Vibhishana from the opposite camp came to take shelter at
the Feet of Sri Ramachandra, Sugriv informed Him, that the former should
not be welcomed, to which Sri Ramachandra replied as under:- "If anyone
(let him be even My enemy) having approached Me, says even once, "O
Lord! I am Thine", I always give him assurance of eternal protection,
because this is My avowed practice (creed), which even I cannot
transgress."92
Prayers with repentance
One practising surrender, while observing this last stage, is

thoroughly convinced of all his inabilities and shortcomings. Recollections
of the past deeds roll in his heart like waves on an ocean. He sees before
him a picture of a series of his unworthy acts. He sincerely repents for all
his past sinful deeds and evil propensities. He prays from the bottom of his
heart. He weeps continuously before the Lord. This qualification of
surrender is thus explained by a great saint in one of his devotional songs.
"My life is ever given to the commitment of sins. There is not even
an iota of piety in it. There is no estimate of my misdeeds towards others. I
have wounded their feelings oftentimes. I was an object of regular worry
to others and have given them considerable pains. I was never afraid of
committing the worst of sins for my own comforts. I was ever unkind and
90 pitā tvaṁ mātā tvaṁ dayita-tanayas tvaṁ priya-suhṛt
tvameva tvaṁ mitraṁ gurur api gatiś cāsi jagatām
tvadīyas tad-bhṛtyas tava parijanas tad-gatir ahaṁ
prapannaś caivaṁ sa tv aham api tavaivāsmi hi bhavāḥ
(stotra-ratna 57)
91 ahaṅkāra-nivṛttānāṁ keśavo na hi dūragaḥ
ahaṅkāra-yutānāṁ hi madhye parvata rāśayaḥ
(brahma-vaivarta purāṇa)
92 sakṛd eva prapanno yas tavāsmīti ca yācate
abhayaṁ sarvadā tasmai dadāmy-etad vrataṁ mama
(śrī rāmāyaṇa laṅka-kaṇḍa 18.33)
93
selfish in my attitude. It was a regular torture to me to see others in happy
circumstances. I freely spoke lies and it was a pleasure to me to see
others in sufferings. My heart was a repository of all evil desires. I was
always given to anger and pride. Infatuated by worldliness, I was full of all
the various vanities. Malice and pride were my ornaments which I
frequently wore. Being a prey to sleep and laziness, I was devoid of any
virtuous deeds, but over-zealous in evil deeds. All my actions were for
winning fame in the world; full of duplicity and actuated by greed, I was a
slave to lustful passions. I am a sinner who is abandoned by all virtuous
souls and a worst criminal, terribly disposed to committing crimes
constantly. There is not even a single virtuous deed to my credit and I am
miserably disposed to evil activities. As such I fell a deplorable prey to
multifarious sufferings. Now, old age has overcome me. I find not any help
coming forth from any quarter. My pride is humbled, all my hopes are
shattered. I am utterly helpless. O my Beloved Lord! I submit all my
grievances at Your Lotus Feet."93
Submission and total self-surrender
Submission differs from total self-surrender slightly, though usually

taken to be in the same category. Saranagati leads us to the realisation of
liberation and finally Divine Love. The various secrets and specialities in
the vast field of Divine Love, such as Sneh, Mana, Pranaya, Raga, Anurag,
Bhav, Mahabhav, Dasya, Sakhya, Vatsalya and Madhurya are realised only
by Atma Nivedan. Saranagati has no access to these specific realisations
lying deep down the lowest depths of the Ocean of Divine Love.
Atma Nivedan is complete surrender of one's body, mind, words,
deeds, thoughts, Atma, and all other things that he feels or claims as his
own with the knowledge of relationship and guided by predominant feeling
of rendering whole-hearted service to the Lord. Atma Nivedan has twofold
characteristic, i.e. (1) Complete indifference to making any effort for one's
own necessities of life, and (2) absolute dependence upon the Lord.
Saranagati is a mental attitude whereas, 'Atma Nivedan' is complete
surrender of even the soul at the Feet of the Lord. It is not attained by the
study of the Sastras or discussing philosophical problems frequently. It is
effected only by the Grace of the Lord's internal potency or Svarup Sakti.
To impress upon a huge audience the indispensable necessity of
surrender, quoting innumerable striking examples from different Sastras is
an easy achievement. To dilate on its marvellous benefits too is possible;
but to feel its necessity in the heart of hearts, and to live up to it,
constitute the most difficult problem that faces every man. Unless a man
gains sufficient experience in course of his worldly sojourn, and is
thoroughly convinced of his utter helplessness and the futility of his
dependence on earthly objects, his pitiable condition continues to remain
so for ever. As such, an inborn conviction that no other person except the
Supreme Lord, is capable of saving him from the endless sufferings, he is
93 āmāra jīvana sadā pāpe rata nāhika pūṇyera leśa

(śaraṇāgati 5)
94
at every moment subject to, is a favourable disposition in attaining this
virtue. Automatically, he gives up all other types of worship which lie was
hitherto pursuing and takes complete shelter in the Supreme Lord alone.
"The Kiratas, the Hunas, the Andhras, the Pulindas, the Pulkasas, the
Abhiras, the Kankas, the Yavans, the Khasas, and such others born of
sinful races, and others who by nature are given to the commitment of
sins, are all delivered of their previous sins by taking shelter at the feet of
those who depend upon the Lord. We offer our prostrated obeisances at
the Feet of such an All-Powerful Lord!"94
"O what a wonder! Even the wicked Putana, sister of the demon
Baka, who, prompted by a desire to kill Sri Krishna, suckled Him with the
most deadly poisonous breast-milk and got in return from Him attainment
of the position of a foster-mother. Hence, is there anyone else more
merciful than Sri Krishna to Whom we can offer ourselves for protection."95
"How could physical, mental, and other troubles arising from a divine
source or human medium or even from that of other inimical beings afflict
one who has taken refuge in Sri Hari."96
"For those self-controlled men, ever addicted to Truth and who
unconditionally surrender themselves at the Feet of Bhagavan Sri Hari,
Which destroy all the worldly sorrows, there is nothing that yet remains to
be attained in this world."97
"To those who have taken resort to the Boat of Sri Krishna's tender
Lotus Feet, of ever-sanctifying excellences which even great gods and
saints from time immemorial have adopted as their Sole Support, the Vast
sea of worldly existence appears as insignificant as a calf's footmark of
water. They cross this with the least difficulty. To them the attainment of
their Final Goal Vaikunth, is always free from any obstacles." 98
94 kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye 'nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ
95 aho bakī yaṁ stana-kāla-kūṭaṁ
jighāṁsayāpāyayad apy asādhvī
lebhe gatiṁ dhātry-ucitāṁ tato 'nyaṁ
kaṁ vā dayāluṁ śaraṇaṁ vrajema
96 śārīrā mānasā divyā vaiyāse ye ca mānuṣāḥ
bhautikāś ca kathaṁ kleśā bādhante hari-saṁśrayam
97 kiṁ durāpādanaṁ teṣāṁ puṁsām uddāma-cetasām
yair āśritas tīrtha-padaś caraṇo vyasnātyayaḥ
98 samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo murāreḥ
bhavām budhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām
95
"O Lord! Those who have taken shelter under the Dust of Your Lotus
Feet, never covet from You any reward, such as kingdom of heaven,
sovereignty over the earth, the high position of Brahma, rulership of the
uppermost heavens, attainment of supernatural Yogic powers, or even
Moksa itself which puts an end to the repeated cycle of births and
deaths."99
"O Lord! Truly You are the Beloved of devotees, ever truthful
friendly, and extremely grateful for the services rendered. Which wise
man, ignoring You (Sri Krishna) would take protection under any other god
or goddess? If anyone at any time has rendered any insignificant service
to You, You in exchange of such services grant all his desires. Even with
that You are not satisfied, You give away even Yourself Who are eternally
free from growth and decay."100
99 na nāka-pṛṣṭhaṁ na ca sārva-bhaumam
na pārameṣṭhyaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā
vañchanti yat-pāda-rajaḥ-prapannāḥ
100 kaḥ paṇḍitas tvad aparaṁ śaraṇaṁ samīyād
bhakta-priyād ṛta-giraḥ suhṛdaḥ kṛta-jñāt
sarvān dadāti suhṛdo bhajato 'bhikāmān
ātmānam apy upacayāpacayau na yasya
96
HARIDAS THAKUR AND THE KAZI
FOR sometime Thakur Haridas lived at Fulia, a village situated on the

banks of the river Ganges, midway between Ranaghat and Santipur, in the
district of Nadia, West Bengal. Fulia was very near to Santipur, where Sri
Advaita Acharya was residing. Haridas Thakur was delighted beyond
measure to have the company of Advaita Acharya. Saturated with
ineffable joy, he spent his days in chanting the Name of the Lord.
Unattached to the mundane objects and undisturbed by the ups and
downs of the transitory world, he was swimming in the Ocean of
Transcendental Bliss.
Thakur and the inhabitants of Fulia
Loudly uttering the Name 'Sri Krishna', Haridas Thakur frequently

roamed on the banks of the river Ganges with great joy. Having no
attachment to the fleeting pleasures of the world, he was the best of the
ascetics. He never refrained from uttering the Holy Name, even for a
moment. By the influence of the higher qualities of Bhakti, he experienced
various moods. He danced, sang, wept, laughed, rolled on the ground; in
short, he had all over his body signs of spiritual perturbations of Divine
Rapture, that a highly advanced devotee of Sri Krishna would experience.
The moment Haridas Thakur started dancing, all the above signs of loving
devotion made their appearance on his body. O! What a wonderful
overflow of spiritual bliss! It drenched every limb of his, the sight of which
transported even the worst of atheists with joy. These wonderful and
uncommon signs of devotion that were visible on the charming person of
Haridas Thakur impressed beyond measure even great gods like Siva and
Brahma, not to speak of others. All the Brahmin inhabitants of the village
were highly impressed by his marvellous achievements in the field of
devotion. Most of them accepted him as a great saint. Haridas Thakur
continued to stay there. After taking his bath in the Ganges and
incessantly chanting the holy Name loudly, he roamed about freely in all
the surrounding places near about.
This action of Thakur Haridas was not well appreciated by a certain
section of the Brahmins and more especially the Muslim population there.
They joined in opposition and took exception even to this most harmless
and highly beneficial action of Haridas Thakur. To the Hindus and the
Muslim opponents, it was a grave violation of the social custom. All these
people regarded religion as a bundle of narrow dogmas and queer
restrictions.
97
Complaint against Thakur
On the western side of Bhagirathi (Ganges) lay the township of

Ambua. A Nawab (Governor), a Powerful royal officer-in-charge of the
administration of the town and surrounding villages was having his
headquarters there. The Brahmin opponents of Haridas Thakur, who had in
them a deep rooted enmity towards the devotees of the Lord, conspired
with the local Muslims and came to a unanimous agreement to punish
Haridas Thakur for creating social disorder. The matter was reported to the
Kazi, the Muslim priest as well as the local administrator, who after making
a thorough investigation of the whole case, decided to bring the matter to
the notice of his superior officer, the Governor at Ambua. Accordingly, the
Kazi himself went to the Governor and apprised him of the whole case and
requested him to punish Haridas Thakur in a fitting manner for his guilt of
changing his religion from Islam to Hinduism.
The Governor too was not a broad-minded man. He was also a cruel-
hearted person. Forthwith he issued orders to arrest Haridas Thakur.
Within a short period, Haridas Thakur was produced before him. By the
causeless Mercy of Sri Krishna, Haridas Thakur was not afraid of death
even, not to speak of the Muslim Governor and his wicked advisers. The
virtuous and devoted inhabitants of Fulia felt immoderate sorrow at this
most unwise action of the Government authorities in imprisoning a great
saint, such as Haridas Thakur and depriving them of his happy and
inspiring company.
Thakur and the convicts
Without the least hesitation, the cruel Governor cast him into a
prison like an ordinary felon. There were at that time many others
imprisoned. As soon as the arrest of Thakur Haridas reached their ears,
they experienced a great joy from the bottom of their hearts. They
thought, that since Haridas Thakur being a devotee of the highest order,
his mere glimpse would bring to an end the miseries of their present
prisoner's life. Hence, all of them requested their warders to afford them
an opportunity to have a glance of the great devotee when he passed their
quarters. After a short period he came to the very place where all of them
were eagerly expecting him. Haridas Thakur was greatly moved in his
heart to see them all in such earnestness. His soft and compassionate
heart yielded to those convicts. He silently showered his blessings on
them. The personality of Haridas Thakur impressed them deeply. His
hands extended as far as his knees, a rare sign in any ordinary mortal; his
moonlike face with eyes similar to lotus petals added to the charm of his
matchless appearance. The very sight of the most handsome and revered
personality of Thakur Haridas made all the prisoners present there to bow
down with a natural impulse of regard and devotion. Their feelings had
their consequent results. Sincere longings even of a momentary nature
can never be a failure. The sweet wishes of Haridas Thakur were not in
vain. All of them felt in their hearts a flash of unparalleled joy which
brought in them a great change in the form of loving devotion to Sri
98
Krishna. Haridas Thakur noticing the circumstances in the midst of which
they were for the moment, blessed them smilingly thus: - "God bless you!
May you all continue to remain forever as you are at present." Those poor
prisoners felt utterly disappointed at the words of Haridas Thakur from
whom they were expecting a blessing that would surely save them from
the fetters of prison life. Yes, they totally failed to grasp his kind
intentions. They could not catch the meaning underlying the expression of
his. Finding that all of them were disheartened by misunderstanding his
words, he made haste to explain the hidden meaning of his expressions.
He said, "I suppose you all feel miserably disappointed over my words of
blessings which I used just now. You have utterly misunderstood the real
meaning of my words. I never bless anybody in a way that would bring
mishap to him. If you just try to think deeper, you will surely be convinced
of my intention. Do not feel sorry over my words. Let the minds of all of
you remain absorbed in Sri Krishna as is your state at present. This
attitude that you are fortunate to have in you now, is highly beneficial to
you. May you all from this moment jointly chant the Name of Sri Krishna
and think of Him constantly. At present, the minds of all of you are entirely
free from any evil thought of malice, oppression to other fellow beings and
such other vices. Meditate on Sri Krishna incessantly, taking His Name in
all humility. If you plunge into the material world once again, you are sure
to forget Him by the influence of evil company. True love for Sri Krishna is
unattainable by one who is deeply absorbed in worldliness or who is in the
company of the worldly-minded. Sri Krishna is farther than the farthest
star in the heavens to one who is madly hunting after life's transitory
pleasures. But to one who has completely surrendered his all to Him and
who seeks earnestly to love Him, 'He is closer to him than his very breath,
nearer than hands and feet'. A mind that is engrossed in enjoying
mundane objects is the worst impediment towards God-realisation. As long
as there is present in you an iota of desire to satisfy the cravings of your
material senses, so long the chances of attaining devotion to the Feet of
Sri Krishna remain slender.
The service of Sri Krishna and that of the objects of sense-
enjoyments are the extreme opposite poles. A 'forgotten soul’, who has in
him no leanings towards the service of the Supreme Lord, wastes his
valuable time on worldly topics. ‘Time and tide wait for no man’. With an
unimaginable speed, time fleets fast. If by the causeless Mercy of the
Supreme Lord, one is fortunate enough to get the company of pure
devotees at this stage, he will be extricated from this whirlpool of
worldliness, and a tendency to the service of Bhagavan will be infused in
him. "All those offences from which you are free at present, will once again
make you a target for their attacks when you mix with the people of this
world. That is the invariable nature of the world and its relationship.
Understand this as the substance of all that I wished to convey to you. You
could not grasp it, and you misunderstood me. I never desired that you
should continue to remain in this prison for life, nor did I bless you to that
purpose. Forget this transitory world and its fleeting pleasures and
constantly utter the Sweet Name of Sri Krishna. May you all be blessed
with unflinching devotion to Sri Krishna." After delivering a soul-stirring
99
sermon and showering his blessings on all those prisoners present there,
Haridas Thakur reached the Governor.
Thakur and the Governor
The Governor had taken Haridas Thakur to be an ordinary man; but

when he saw his impressive figure and striking personality, he had to
change his view. He offered him a seat with great respect. The Governor
asked him in a familiar tone, "Brother! What is wrong with you? How are
you given to this peculiar disposition? It goes without saying that of all the
communities in the world, the Muslim community is the best, you are
extremely fortunate to have taken birth in a noble community. Why then
are you given to the practices of Hindus who are socially our inferiors? You
have transgressed the religion of your race and adopted other methods of
conduct in your life. By such improper behaviour in the present life, how
can you expect deliverance in the next world? For the misdeeds you have
already committed out of ignorance, you are guilty of grave sins. 'It is no
use crying over spilt milk'. Try to free yourself from the sin that you have
incurred. I shall give you a bit of advice that would save you from your
present critical situation. Utter the 'Kalma' of our noble faith and get
reinitiated into our religion and that will be the end of the whole trouble. I
am of the firm opinion that it is the only solution to meet the situation."
Thakur's exposition of religious principles
On hearing the words of the Governor, infatuated by the deluding

energy (Maya) of Godhead, Haridas Thakur could not suppress laughter.
He was greatly astonished over the wonderful skill of Maya in deluding
unlucky souls about the true knowledge of the Lord and His eternal
religion. He burst out amidst laughter: "Wonderful is the illusory power of
Sri Vishnu!" And continued in sweet words, "Listen, dear sir! God is One for
all. He is the One Eternal Object of worship without a second, for all,
Hindus or Muslims. For young and old, Hindu and non-Hindu, for man and
woman, He and He alone is the Supreme Godhead. Those ignorant Hindus
and Muslims, who have no knowledge about the true nature of Godhead,
are solely responsible for these unpleasant rivalries in religion. They
create separate gods, lay the foundation for unnecessary foolish quarrels,
which lead to unfortunate developments of bitterness amongst the
members of both the sections. If you can forget all these petty, narrow,
bigoted, and fanatic feelings for a while and try to understand with an
impartial mind, the real Truth, by holding both the Puranas of the Hindus
and the Koran of the Muslims as sound authorities in judging such matters,
then and then alone we will be in a position to understand that they speak
of the same Truth. Both the Puranas and the Koran remarkably agree on
this issue. It is the self-same eternal entity, the Embodiment of Perfection,
the Indivisible Truth, the Supreme Lord, the Indestructible by nature that
resides in the hearts of one and all. The inhabitants of all the worlds
function in accordance with the guidance which the same Supreme Lord
instils in their minds. "O Arjun! The Supreme Lord is directing all Jivas like
100
toys wire-pulled by a machine from behind, by His external potency Maya
and dwells as the Indwelling Monitor in the hearts of all jivas."101
The Name and Glories of the same Lord are sung by all people in
every part of the world according to the declaration of their respective
scriptures. But, the same Godhead accepts the inner motives underlying
the actions of all persons. Any act of contempt against any of His
creatures is verily a contempt shown against Himself. Hence, it is not
advisable to show any hatred towards any of the creations of the Almighty
Lord. By forcibly making one denounce his natural feelings and thrusting
upon him the narrow views of another, great injustice is done to all other
religions of the world which, again, is a gross contempt of the Supreme
Lord, the One Object of worship of all these different schools of thoughts.
Often we confuse the words 'service' and 'contempt' of the Lord. People,
forgetting the love of Godhead, become the slaves to many creeds and
practices in this world. Arresting their present courses of action, which are
really detrimental to their everlasting good, is not to be confused as
contempt for any religion or disregard to Godhead Himself. On the
contrary, if instead of enlightening them with proper religious Truths and
turning their mental disposition towards the Eternal Service of the Lord,
any work is offered to them that engrosses them all the more in material
environments and finally ends in their total perdition, it is not a sign of any
kindness to them. In fact, it is a great injustice done to them. Such actions,
though they outwardly appear as kindness and sympathy, are to be
completely avoided.
Hence, I am acting in the way, the Lord has been pleased to guide
my mind. The progress of a soul in the service of the Lord, entirely
depends upon the causeless Mercy of the Lord Himself. We advance only
to that extent, to which He permits us to proceed. "Those who worship Me
with a loving heart, and are ever intent on communion with Me, are
endowed by Me with such unmixed love, born of pure intelligence, as
enables them to attain My Blissful Abode."102 If a Brahmin, discarding his
religion, embraces the faith of Islam, how do you account for it? How can
you check these happenings'? The deeds of every person are his own
concern. Influenced by certain instincts, beings perform actions in this
world. Those actions themselves, pay them in their own coin since actions
have always their reactions accompanying them. There is no further
necessity, of imposing special punishment on them. What is the good of
killing one, who has already committed suicide? 'As you sow, so you must
reap'. Good sir! Please judge my case now. If you still feel that I am guilty
of any offence, you can punish me.
101 īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā
102 teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te
101
Religious rivalry - Its basis
There was a big gathering present to hear this peculiar case. All the
Muslims gathered there, were highly satisfied by the genuine words of
Haridas Thakur. All religions of the world, have many ideas common in
them, that can impress the followers of any religion. When we undergo a
careful study of all religions, we come across two important aspects in
them, viz., the 'generic' and the 'specific'. The generic teachings of all
religions of the world are more or less of a similar nature. But, the entire
difference and rivalry arise when we expound religion in the 'specific way'.
The specific study of any religion, clearly deals with all the intrinsic, and
subtle problems in a profound sense. As Haridas Thakur did not go deeply
into the specific aspects of the belief he was following, he could easily
impress the common Truths of religion even upon the Muslim audience.
Sanatan Dharma - All-embracing religion
In fact, our noble religion 'Sanatan Dharma', inculcated by the

Supreme Lord Himself, on the strong foundations of the infallible
scriptures, has marvellous features in it. All the religions of the world, can
be easily and beautifully accommodated into it. The various view of the
different schools of thoughts, do find a meeting ground, in this eternal
religion, known as 'Hinduism'. It is splendidly rich in philosophical
achievements, and highly advanced theological realisations, which are
reinforced with inspiring rules of social and moral principles, in the day to
day life of mankind. This religion claims its origin in the Eternal Lord
Himself. "It is not founded by Rishis or Yogis, Jnanis or Karmis - no, not
even by celestial beings. Bhagavan Himself is its Founder."103 He
expresses in the Gita, "I am the One to be known in the Vedas and It is I
Who am the Author of the Vedanta and the Knower of it as well." 104 As it
originates from Bhagavan, it is known by the name 'Bhagavata Dharma'.
Its jurisdiction is very vast. It is a veritable repository of different creeds.
As such, it claims the widest range, beginning from the lowest stage, of
dedication of all actions, to the highest attainments of Transcendental
Love. It also provides its followers with realisations of all the different
aspects of the Absolute Reality.
Kazi's reaction on Thakur's exposition
Though Haridas Thakur, could win the hearts of all the persons
present there by his lucid exposition of Truth, he could not convince the
103 dharmaṁ tu sākṣād bhagavat-praṇītaṁ
na vai vidur ṛṣayo nāpi devāḥ
na siddhamukhyā asurā manuṣyāḥ
kuto nu vidyādhara-cāraṇādayaḥ
104 vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
102
sinful Kazi. He possessed an adamantine heart, with no particle of human
kindness in it. He said to the Governor, "Let him be punished. This wicked
person will mislead many others, and ruin their lives. Denouncing our
noble religion, the ideal that he has now set up, i.e., establishing the
prominence of Hindu religion, will unfailingly pave the path for many
others in the near future to follow in his footsteps. This will bring total
discredit upon the Muslim race. Hence, in order to remove such a slur on
our society, Haridas must be severely punished. If not, let Haridas Thakur
repent for his sinful deeds, accept his guilt, and follow the sublime Muslim
scriptures." Kazi is a religious authority, and hence, his words could not be
ignored. So, once again on the appeal of the Kazi, the Governor spoke to
Haridas Thakur. "Dear brother! Give up the practices of Hindus, and come
back once again to our fold, recite our own scriptures, and be relieved of
all these unnecessary worries. This is the only alternative for you now, if
not, all the Kazis together, will impose heavy punishment upon you. Once
again I warn you. In the long run, you will have to repeat our scriptures.
Why should you suffer unnecessarily?"
Thakur's firm determination
Haridas Thakur was more firm in his faith and convictions than all of
them put together in theirs. Neither the suggestions, nor the threatening
attempts of the Governor, or the Kazis could make any change in the firm
attitude of Thakur Haridas. He said, "None can go against the wishes of
the Almighty Lord. Whatever the Lord wills one to do, he does the same.
There is no power on the infinite number of worlds, that can revolt against
God's Will. Be rest assured, that the fruits of one's actions, are befittingly
rewarded by the ever just hands of God. The punishment for the various
offences committed by ourselves are awarded by the same Almighty Lord.
'Thy will be done'. "Even if my body is cut to pieces, and my soul leaves
the body, I will not give up chanting of Sri Hari Nama."105
What a brilliant example of firm determination, and a noble ideal of
extraordinary will power! For every aspirant marching towards God-
realisation, this example of Haridas Thakur, is like a guiding star. Anything
that is genuine tending to our eternal good, is often beset with obstacles
of obstinate nature. Unless the aspirant is firmly disposed to meet every
hindrance, that occurs in his path, his progress becomes impeded, and
disappointment only is in store for him. He must be prepared to face, any
of these emergencies, with a cool brain. A firm determination, coupled
with patience, that stands any test, can stem all the onslaughts, that are
aimed, against our attempts. There is a wise proverb, which is worth
recollecting always, 'Patience and perseverance will overcome mountains'.
These two qualifications aid his cause to a degree that is beyond words.
One of the four qualifications, mentioned by Sri Gauranga Mahaprabhu, for
the constant chanting of the Holy Name is endurance greater than that of
a tree. Let these words of Haridas Thakur, ring always in his ears. Let them
105 khaṇḍa khaṇḍa hai deha yāya yadi prāṇa
tabu āmi vadane nā chāḍi hari-nāma
(śrī caitanya-bhāgavata ādi 16.94)
103
be branded on his brain. Let them make deep and permanent impressions
in his weak heart, so that by following in his footsteps, and through his
causeless mercy, he also can get strength to face all such obstacles on his
religious path, with courage, and attain success in reaching his goal.
The cruel judgement
The words of Haridas Thakur, were like piercing shafts, released

from a powerful bow. Everyone, there, was taken by great surprise. The
Governor felt frustrated in dissuading Thakur Haridas. Noticing, the strong
resolve of Haridas Thakur, he asked the Kazis, "What is your next move?"
The wicked Kazis replied, "Let him be whipped in all the twenty-two streets
of the town. That alone would open his eyes. He will understand the result
of his sin, committed by taking the Name of Hindu God. Take out his life
and have no consideration for him. If he continues to survive even after
severe whippings, in all the twenty-two streets, then we shall believe the
statement of Haridas Thakur. If he succumbs to the whippings we are
satisfied that he is severely punished for his grave offence."
On the advice of the Kazis, the Governor ordered his men in a loud
voice. "Whip him in all the twenty-two streets of the town. Execute your
work, in such a way, that he should not survive. Being born as a Muslim,
he practises Hinduism. Deliverance from such a sin, is possible only, at the
heavy cost of his life itself." By the orders of the Kazis, and the Governor, a
group of wicked men - nay brutes - caught hold of Haridas Thakur. They
whipped him mercilessly, from street to street. Haridas Thakur meditated,
on the blessed Name 'Krishna' continuously.
Deeply absorbed in the incomparable joy of Sri Krishna-Nama,
Haridas Thakur did not feel, what was happening to him. He never felt any
physical pain at all. The good and pious people of the town, were shocked
at the sight of this heinous work. They felt greatly grieved at heart. But,
what could they do? Some said, "The whole country is doomed, on account
of this crime of torturing a saint, like Haridas Thakur." Some fired a round
of curses on the Ruler, whereas, some did not hesitate to organise even a
regular riot. Some fell at the feet, of those wicked ruffians, in charge of
whipping Haridas Thakur, and offered tempting bribes, thinking that, such
offers might soften their hearts, and make them desist from such severe
beatings. These actions of the people, did not melt the stony-hearts of
those cruel servants, of the wicked Governor. Without the least pity, they
executed the order entrusted to them. They appeared as it were a
separate creation, in whom the softness of the human hearts was utterly
absent. By the continued executions of such orders, they were rendered
absolutely devoid of any feelings in them. Above all, the strict orders of
their master, urged them still more to the work. By the causeless Mercy or
Sri Krishna, Haridas Thakur did not feel the slightest pain, in spite of such
inhuman punishment.
Just as in the days of yore, the various tortures perpetrated by the
Asuras, under the orders of Hiranyakasipu, on the person of the great
Prahlada, proved an utter failure, even so, the continuous and pernicious
104
whipping of those wicked ruffians, did not do any harm to Thakur Haridas.
This extraordinary endurance is the innate virtue of genuine Bhaktas. They
remain so much intoxicated in the eternal service of the Supreme Lord,
that they never feel the pains and sorrows of the various harassments
inflicted on them by the demoniac elements of the material world. As one
of the qualifications, for constantly chanting Sri Hari-Nama, we have
already seen, that Sri Chaitanya Mahaprabhu has asked us to be more
enduring than even a tree. If the devotees in daily life, get easily upset,
and intolerant by the external events, their progress towards the goal is
hampered. Often we see in this world, that the sincere exponents of Truth,
are persecuted for no faults of their own. They have to face oppositions
from a quantitative majority.
Thakur's compassion on the persecutors
It is not that only Haridas Thakur did not feel any mortal agony; but
even those who remember with faith the great saint in such straits, can
overcome their sufferings and calamities. Haridas Thakur was feeling
sorry, for those innocent persons, who were involved in this terrible crime.
He repeatedly prayed to Bhagavan Sri Krishna, to shower His blessings on
those innocent Jivas, and pardon them for all their offences. Such wishes,
for the welfare of even one's enemies, could never come out from a selfish
man of this world. None, except the magnanimous devotees of the Lord,
who are free from any prejudice can cherish such a wish. Men of the world
are addicted to selfish pursuits. They always try to keep the other Jivas, in
subjection to themselves, by exercising brute force over them. To achieve
their selfish purposes, even the worst of the tyrants, do not change their
cruel disposition. Even those, who appear to be apparently liberal, are
keeping appearances, for their own purposes, and for earning a reputation
in society.
All these people beat him severely, from street to street. They
whipped him with all the force they could muster to end his life. But to
their extreme surprise, there was not even the least change in Haridas
Thakur. He was oblivious of what was happening to his physical body, as
he remained lost in Divine Bliss. He looked as lively and cheerful as he was
ever. They wondered over this fact again and again. They could not get a
satisfactory clue to it. They thought with great astonishment amongst
themselves. "Is it possible for any human being to stand such heavy
beatings? Usually by the beating in two or three streets, men are killed.
Whereas, we have beaten him with extreme severity, in all the twenty -
two streets of the town. Let alone the idea of bringing death to him; it is
wonderful that he laughs very often. As the people remark, is he actually
some Pir (Muslim saint)?" Thus thinking, these wicked men said to Haridas
Thakur. "Well, Haridas! You will be the cause of our destruction. It is
indeed strange, that even such continuous, and vehement whippings,
have not resulted in your death! We have beaten you to our utmost
capacity. We are now completely exhausted, and there is not more
strength left in us. Still, we are threatened with a heavy punishment, if our
beatings do not cause your death. Our superior authorities would not trust
105
us. Kazis will certainly get enraged, and put us to death for our negligence
in executing their orders."
On hearing these pitiable expressions of those people, Haridas
Thakur said with a smile. "If by my survival any ill-luck befalls you even
after your continuous beating me for long, I am the last person to wish it.
Hence, in order to prevent such a calamity, and in your best interest, I
shall give up my life now itself. You need not have the least doubt about it;
you may witness it now." So saying, Haridas Thakur engaged himself in
deep concentration of the Supreme Lord. It did not take much time for him
to lose world-consciousness. Within the next few moments, the great
Haridas Thakur became absolutely motionless. There was no sign of life on
any part of the body. Those ruffians were greatly surprised at this sudden
change in Haridas Thakur. How could those unlucky sinners know about
the superhuman powers of Haridas Thakur? They took him to be dead.
They bore his body and laid it down at the door-steps of the Governor's
residence. The Governor immediately ordered them to remove his body for
burial.
Even to this order, as to the disposal of the body, the cruel Kazi had
his own opposition. He had his own explanation, which was purely based
on his religious belief. He said, "If his body is buried after death, he is sure
to attain salvation. In spite of his birth in a high family, and in a superior
faith he was used to mean acts. Hence, he must be properly made to pay
for the unpardonable sin he has committed." According to the religious
belief of this brute of a Kazi, if the body of such a person is buried, he
attains everlasting good, whereas, if it is thrown in the Ganges, he will
suffer endless miseries.
This evil-minded Kazi, who was supposed to be an authority in
matters concerning religion, had now exposed his heart to a greater
extent than before. He was determined to wreak vengeance on Haridas
Thakur even after his death. He wished him to take birth continuously
amongst the Hindus, and to suffer heavily in all his births, as a penalty for
taking the Name of Hindu God.
On the instructions of the Kazi, his employees lifted the body of
Haridas Thakur, to be thrown into the Ganges. During this time Haridas
Thakur, was deeply absorbed in the meditation of Sri Krishna, and tasting
the ineffable joy arising from it. His body became so heavy that they could
not move it, in spite of their great efforts. The Divine Lord, in Whose
contemplation Haridas Thakur remained thus absorbed, made a special
Descent into his body. The appearance of the All-Powerful Lord, the
Upholder of the infinite number of worlds, into the body of Thakur Haridas,
made it unbearably heavy. Haridas Thakur himself was floating in the
eddies of the Nectarine Ocean of Divine Bliss. He was totally absorbed in
his meditation, and as such, he was free from any gross feelings. He did
not know where he was, whether he was in the air, on the bare earth, or in
the flowing waters of the sacred Ganges. The devotion exhibited by the
great Prahlada in days of hoary antiquity, by meditation on Sri Krishna, is
the only illustration that can be adduced with reference to this particular
incident. Srimad Bhagavata states that Prahlada had in him a natural
106
instinct for devotion to Bhagavan Sri Vasudev. He never used to waste his
time in boyish games, as other boys of his age. By giving up all such
useless sports, he used to engage himself single-mindedly in the
meditation of Sri Krishna. By the effect of such meditation, he became
saturated with the incessant flow of the Lord's contemplation, and as a
result was absolutely unconscious of the physical world. His routine work,
such as taking food, walking, sleeping, drinking water, etc. went on
undisturbed like the movements of an automation.106 A similar incident
from the Ramayana can be narrated here. When Indrajita, the son of
Ravana, could not catch Hanuman, he aimed the infallible Brahmastra at
the latter by which he (Hanuman) fell down stunned and submitted himself
to the blow to show his due respect to it.107
In the same manner, Haridas Thakur, too, received the whippings of
these wicked people, for setting a living example of the highest order of
tolerance before the world. Haridas Thakur proves in action what he has
already once spoken to the Governor and Kazi with great emphasis. "If I
am to face Himalayan hardships and if my body is chopped off, and if life
itself departs from my body, yet, I will not give up the chanting of Sri Hari's
Name." The firm faith and the constant chanting of the Holy Name in the
face of all risks, sacrifices, and hardships are the important teachings that
Haridas Thakur, out of his overflowing kindness, leaves to the world.
Otherwise, is it possible for any one, in all the worlds, even in dream, to
harm Haridas Thakur, whose Protector is none else than Govinda, the
Supreme Lord Himself? All the suffering of humanity come to an end by
mere recollection of Thakur Haridas. Hence, how can anyone think of
offending him?
Even after a regular struggle to lift the body of Haridas Thakur, by
the strongest of the employees, they could not succeed. Later on, the Lord
willed Haridas Thakur to allow himself to be thrown by them in the sacred
Ganges. He floated in the flowing stream. By the Divine Will, he regained
his consciousness soon. Saturated with incomparable joy, he came ashore,
and chanting loudly as usual the Name of Sri Krishna, he came to Fulia
once again.
All the Muslim inhabitants of the place were highly impressed by the
marvellous powers of Haridas Thakur. They realised his greatness. They
were freed from all malice. Their hearts were purified. They regarded him
as a great Pir. They bowed down to him in all humility. By the
106 sa tat-kara-sparśa-dhutākhilāśubhaḥ
sapady abhivyakta-parātma-darśanaḥ
tat-pāda-padmaṁ hṛdi nirvṛto dadhau
hṛṣyat-tanuḥ klinna-hṛd-aśru-locanaḥ
astauṣīd dharim ekāgra manasā susamāhitaḥ
prema-gadgadayā vācā tan-nyasta-hṛdayekṣaṇaḥ
107 brahma astra te hi sāṁdhā kapi mana kīnha vicārā
jāṁ na brahma sara mānauṁ mahimā mihai apāra
(śrī rāma-carita-mānasa, pr.533, su. ka., dro. 9)
107
unaccountable mercy of Haridas Thakur, all the Muslims there got
deliverance.
Enemies of Thakur humbled
Haridas Thakur, who was all along in a mood of divine rapture, got
back to his external consciousness in a short while. On receipt of
information from the local public, the Governor himself hastened to the
presence of Haridas Thakur to have his sight. The merciful and great
Haridas Thakur did not look down upon the Governor and he had no idea
to avenge himself for all the atrocities perpetrated by the Governor. He
received the Governor with a merciful and smiling glance. This charming
and uncommon behaviour of Haridas Thakur penetrated deep into the
innermost chamber of the Governor's heart. It left a permanent impression
on him, unchangeable for lives to come. With all sense of reverence and
with folded hands, the Governor humbly uttered thus: -"Verily, indeed, I
am now thoroughly convinced that you are a Pir. You have really realised
the knowledge of the One and it is well proved beyond any doubt. The
large host of Yogis and Jnanis only made a false claim by their high
sounding words, but you have firmly attained it through incomparable joy
of Lord's meditation. I have come over here to obtain a sight of you. O
high-souled one! Forget and forgive all my offences. Everyone is equal in
your view; you have neither a friend nor a foe. There is none in all the
three worlds who can understand you in your essential nature. You may
freely move anywhere at your sweet will. You are at perfect liberty to do
so. You may continue to stay at your solitary cell on the banks of the
Ganges. Have your own choice, stay wherever you like, and do whatever
that pleases you. Nothing worldly can bind you."
The glory of Haridas Thakur is indescribable. Not to speak of those
good natured inhabitants, the hard-hearted and prejudiced Muslims
themselves forgot all their bitter feelings towards him by his mere sight.
What a miraculous change? With burning wrath they brought him to the
Governor to take out his very life, but lo! The marvel of marvels! His
extraordinary patience and implicit faith in Godhead brought about a
wonderful change in them, particularly in the Governor. He saw in Haridas
Thakur a true messenger of Godhead. The wicked man repented for all his
offences and without the least hesitation requested pardon for all his evil
deeds. All fell at his feet, recognising him as a great Pir. In spite of the
severe persecution, the magnanimous Thakur Haridas blessed all those
Muslims.
Thakur on his persecution
Thakur Haridas now returned peacefully to Fulia. Loudly chanting the

Name of Sri Hari, he arrived at the assembly of the Brahmins. They gave
him a hearty reception. They were extremely joyful to have once again
Thakur Haridas in their midst. They greeted the occasion with loud
shouting of Sri Hari-Nama with inexpressible delight. Haridas Thakur
danced with indescribable delight. Marvellous signs of spiritual
108
perturbations manifested on his body. Tears, shivering, laughter,
swooning, hair standing on end, etc., were distinctly visible on him.
Intoxicated with Divine Love he now and then fell and rolled on the
ground. Witnessing these wonderful signs of Transcendental Love, all
those assembled there were lost in an ocean of unbounded joy. After a
while Haridas Thakur slowly composed himself and took up his seat. All the
Brahmins sat around him with eagerness. Haridas Thakur was overcome
by a feeling of utter humility for which he justly repented and said thus: -
"O Brahmins! Please listen. I have reaped the consequences of my evil
actions, in the form of hearing the blasphemies against the Lord, Who out
of His causeless Mercy, punished me very lightly. I must consider myself
very fortunate indeed to be thus pardoned by Him with a very mild
punishment. One who hears the vilification of Sri Vishnu has to undergo
endless sufferings in the infernal hell known as the 'Kumbhipak'. I have
with my sinful ears heard much of impious talks. I have borne enough of
mental tortures as Punishment, lest I should repeat such conduct in
future."
By thus giving instructive piece of advice, Haridas Thakur consoled
all the Brahmins present there, and performed with great joy the chanting
of Sri Hari-Nama in their company. All those wicked people who had
persecuted him were ruined in a short time with all their families.
Thakur and the venomous serpent
Haridas Thakur lived in a solitary cell, on the banks of the river

Ganges, constantly uttering Sri 'Krishna', 'Krishna', he chanted three lacs
of the Holy Name daily. The cave was a veritable Vaikuntha itself to him. A
huge serpent also lived in the same cave. All the visitors to the cave
suspected its presence by the unusual burning sensation prevailing there.
No living being could stand the burning sensation, created by its poison.
Haridas Thakur had a good many visitors every day. None of them could
bear the influence of this poison, and remain there even for a short while.
But to their great surprise, they noticed Haridas Thakur quite ignorant of
this. All the Brahmins put together their heads and discussed among
themselves. "Why is there so much of burning sensation in this cave of
Haridas Thakur?" There lived at Fulia many physicians who were adepts in
the treatment of snakebites. On receiving information from others, they
came and diagnosed the real cause of the burning sensation. Till the
arrival of these physicians, none was in a position to locate definitely, the
origin of such a burning sensation. One of them said, "Just beneath this
cave there is an extremely poisonous serpent. I am sure, it is its burning
poisonous breath that is making impossible for any being to live in the
cave. May Haridas Thakur forthwith shift from here to some other place. It
is never advisable, to live in the company of a serpent, which is always
cruel by nature. Let us all go to him and earnestly request him, to leave
the cave without any further delay." As suggested by the physicians, all of
them approached Haridas Thakur, apprised him of all the facts, and
appealed to him to abandon it, and move to some other safer place.
109
On hearing the suggestions and requests of the Brahmins, and the
expert physicians, Haridas Thakur replied, "I have been here for many
days. So far I have neither felt in the cave, the presence of any poisonous
nor burning sensation. But I feel sorry that you feel it and its unbearable
burning. So I shall leave this place tomorrow, to some other place
according to your suggestion. To be frank with you, I personally do not feel
the least inconvenience. But since all of you are very interested in my
safety, I must certainly satisfy you. If really there dwells in the cave a huge
venomous serpent, as narrated by you all, and if it does not leave the
place by tomorrow, then by all means, I shall quit this cave. It is sure that,
either I, or the serpent, should leave this place tomorrow. Anyhow you
need not be anxious. Avoid all these fears and let us have our discourses
on Sri Krishna. "Let all the Brahmins met here, as well as the goddess
Ganga herself take me to be a devotee, with my mind fixed on the
Supreme Lord. Let the cheat of a Takshak bite me at his will, to fulfil the
curse of Sringi. I only request you to sing the Divine Glories and
Excellences of Bhagavan Sri Krishna."108
As they were thus engaged in discourses on the Transcendental
Sports and Qualities of Sri Krishna, a most wonderful event took place
there. On hearing the words that Haridas Thakur would leave the place, a
huge serpent came out of its hole. In the presence of all others, it slowly
went away elsewhere. All who sat there uttered the Name of Sri Krishna
out of great fear. On the departure of this dreadful serpent, all of them
were filled with boundless joy. They were now completely relieved of all
their anxieties and fears due to the presence of the serpent there. The
people assembled there could not at all feel any burning sensation.
Overwhelmed with wonder at the marvellous power of Haridas Thakur, the
Brahmins there, became very much devoted to him. People who are
wicked by nature and who feel great pleasure in harming other beings, are
apt to fall victims to the cruelty of snakes, etc., or the ferocious nature of
other wild animals. But even serpents, cruel by nature, do not harm
Mahabhagavatas like Haridas Thakur; why, they even readily obey all their
orders. This incident is an excellent example that illustrates our case. This
is actually a very insignificant proof of the powers present in Haridas
Thakur. By his mere kind glance the bondage of ignorance leaves the soul.
Even the Supreme Lord Sri Krishna never opposes the words of Haridas
Thakur
108 taṁ mopayātaṁ pratiyantu viprā

gaṅgā ca devī dhṛta-cittam īśe
dvijopasṛṣṭaḥ kuhakas takṣako vā
daśatv alaṁ gāyata viṣṇu-gāthāḥ
110
HARIDAS THAKUR AND THE SNAKE-
CHARMER
Thakur under divine rapture
ON another occasion the King of the serpents (Nagaraj) spoke about

the glories of Haridas Thakur. Once, a certain healer of snake-bites, was
giving an entertainment of a musical dance at the house of a wealthy man
of that village. At that time Thakur Haridas happened to arrive on the
scene and avoiding the huge crowd, he stood on one side and watched the
dance. By the efficacy of a Mantra, the King of serpents entered into the
body of the dancer. In truth it was the King of serpents who danced,
possessing the body of the snake-charmer, he was playing his part pretty
well. The dance that was performed by Sri Krishna in the lake of Kaliya,
was the subject of the pathetic song sung at a high pitch. By hearing the
Glories of his Lord, by the influence of the enhancing excitant (Uddipan),
Haridas Thakur, transported with Divine Ecstasy, fell down unconscious.
There was not the least sign of life anywhere on his body. Within a short
time he got back his consciousness. He thundered with incomparable joy
and danced in ecstasy in manifold ways. This attracted the attention of the
dancing snake-charmer. He suddenly stopped his dance, moved to one
side and stood quietly allowing the great Haridas Thakur, to have his
ecstatic dance undisturbed. Haridas Thakur rolled on the ground; all the
eight spiritual perturbations, such as tears, shivering, hair standing on
end, etc., manifested profusely on his body. On hearing of the
incomparable display of mercy by his Beloved Lord Sri Krishna, on the
cruel and wicked serpent Kaliya and on recollecting it he became
saturated with His presence; he wept ceaselessly. All the spectators
surrounding him, sang the Glories of the Lord. All this while, the snake-
charmer witnessed the dance of Haridas Thakur, with folded hands and
with all reverence. This divine spell of inspiration of Haridas Thakur lasted
for a short time. On its completion, the original dancer once again
continued his programme as usual. All the people, gathered there to
attend the performance, were highly impressed and extremely delighted
by witnessing the divine trance of Thakur Haridas. They, with excessive
joy besmeared their bodies with the holy feet-dust of Haridas Thakur.
Artificial display of trance
A hypocritical and ambitious Brahmin from amongst the spectators,

thought that he, being a Hindu, by imitating Thakur Haridas, would
command greater respect than the latter. So he started his silly game of
dancing in a mock fit of frenzy and fell down as if senseless, the snake-
111
charmer, noticing this cheat of a devotee, approached him and mercilessly
thrashed him. Unable to bear the severe beatings, the Brahmin ran for his
life and was not seen again. The snake-charmer restarted his joyous dance
to the astonishment of all the spectators, who humbly requested him to
explain to them the cause of his strange behaviour.
Thakur eulogised
On hearing the words of the spectators, the serpent through the

mouth of the snake-charmer replied thus - "You were all moved by the
devotional fervour of Thakur Haridas and began to admire this ardent
devotee. This hypocrite of a Brahmin, to gain the admiration of all of you
as a devotee, started aping Thakur Haridas, till I adequately punished him,
when he ran away to save his skin." Such sort of shameless deceivers
have no devotion to Sri Krishna. One may attain devotion to Sri Krishna
only when he is completely freed from all such insincere desires. The
dance of Haridas Thakur, which all of you have just now witnessed, is
capable of bringing to an end all worldly bondage. Sri Krishna Himself
dances, when Haridas Thakur dances and the entire universe is sanctified
by beholding his dance. He is worthy of his name 'Haridas - the servant of
Sri Hari'. Really the Beloved Supreme Lord Sri Krishna is constantly
sporting in his heart. He is ever-merciful to all living beings, and a true
benefactor of one and all. He appears with the Lord in every Manifestation
of His. He is an eternal associate of the Lord. Being an eternal associate,
he is ever free from all offences towards Bhagavan or His Bhaktas. He
does follow the wrong path even in his unguarded moments. If anyone as
a result of the accumulated heaps of meritorious deeds performed in
previous births, is fortunate enough to get his company even for a short
while, he undoubtedly attains eternal shelter at the Lotus Feet of Sri
Krishna. Even the great gods like Brahma, Siva, etc., derive extreme
delight in the company of such devotees and always desire their
association. In order to prove the utter uselessness of caste, creed,
lineage, etc., in the performance of the devotional services of Bhagavan,
he has taken birth in a family of low lineage, being directed by the Lord to
that effect. All the scriptures unanimously declare that a devotee of the
Lord, even if born in a family of a low caste, is still an object of worship.
Conversely, if even after being born of high lineage, one fails to worship
the Supreme Lord, he is unworthy of any attention being bestowed upon
him. His high birth leads him only to the vortex of hell.109
Like Prahlada in the clan of demons, and Hanuman amongst the
monkeys, Thakur Haridas took his birth amongst the Muslims. Ordinarily
men are always eager to get themselves purified by offerings to gods as
well as by having a dip in the sacred water of the river Ganges. But, even
those gods themselves long for the touch of Haridas Thakur. The holy
Ganges herself desires that Haridas Thakur should bathe in her sacred
water. Why a touch? The mere sight of Haridas destroys one's eternal
109 ya eṣāṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram
na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ
112
bondage. By the sight of even those who have taken shelter in Haridas
too, the bondage of worldliness is rooted out. You are all fortunate to enjoy
the company of the glorious Haridas. What I told you now, is only a minute
fraction of his greatness. I assure you in all sincerity that he who utters the
name of Haridas even once will definitely attain the eternal realm of Sri
Krishna." So saying the King of serpents concluded his narration; he
became silent. All those assembled there, were highly satisfied on hearing
this speech. Thus, the great serpent, a real devotee of Bhagavan Sri
Vishnu, proclaimed to the world the glories of Haridas Thakur. The
audience was convinced beyond a shadow of doubt about the high
position of Haridas Thakur. They loved him more than ever.
Navadvip and its religious bankruptcy
Thakur Haridas passed his days in chanting the Name of the Lord. Sri
Gauranga Mahaprabhu was still silent and had not yet manifested the
purpose of His Advent to the world. The world was badly in need of a
religious awakening. Nowhere could one see devotion to Sri Vishnu. There
was a small group of devotees living at Navadvip. These devotees were
the targets of so many unpleasant taunts and criticisms from the utterly
fallen materialists. In short, conditions all around, were pathetic and
pitiable. Noticing the lamentable plight of the people and their utter
indifference towards the path of devotion to Sri Vishnu, the magnanimous
Haridas Thakur was immoderately pained at heart. He chanted the Name
of the Lord loudly. Even to this, there was opposition from the atheistic
neighbours. These sinners could not bear the Name of Sri Hari, chanted by
others. The very ideal itself kindled burning wrath in them. A certain
wicked Brahmin belonging to the village Harinadi in the district of Jessore
in East Bengal, took serious objection to the procedure of Haridas Thakur.
He lost his temper and angrily asked Haridas Thakur. "Haridas! Why do
you behave like this? What makes you to utter the Name so loudly? Our
religion advocates only low muttering of the Name. What is your scriptural
authority to chant the Name so loudly? Who taught you to shout the Name
of the Lord like this? Well, here is an assembly of pandits (scholars in
Sastras). Let them judge your say on this matter."
The efficacies of loud chanting
"Well my friends! Haridas Thakur replied, "It needs no mention that

you all know the marvellous Efficacy and Glory of the Divine Name. I have
never read the Sastras with the object of collecting materials for arguing
with others. I have been only recapitulating what I have heard, from all
Sadhus like you, who have taken recourse to the Chanting of the Name
and I would, at any cost, continue the same in future as well. By taking the
Name aloud, the effect is increased a hundredfold. The Sastras do not
condemn it; on the contrary, they all emphatically praise the benefits
accruing from such a course. "By loud chanting the effect is
enhanced a hundredfold." "Meditation will succeed only when
performed by one alone and in a lonely place, whereas, Sankirtan
113
can be performed either in solitude, alone or in the company of
multitudes."110
To this statement of Haridas Thakur, the Brahmin retorted. "Why
should loud chanting of the Holy Name increase merit hundredfold? How
do you account for this?" Haridas Thakur replied, "Hear me, sir: The
Sastras, such as the Vedas, Srimad Bhagavata, etc., have answered this
fact unambiguously." Haridas Thakur was not a layman He had an
extraordinary command over all the Sastras. Absorbed in spiritual ecstasy,
he gave an inspiring exposition on the above theme. "Listen, O Brahmin!
By hearing once the Holy Name of Sri Krishna, subhuman being -
birds, insects, etc., attain the sacred realm Vaikunth." "For he
who utters Your Name purifies forthwith not only himself, but
even all others who listen to him. Hence, what doubt is there that
he who is blessed by the touch of your Lotus Feet can in all
respects liberate others?111
"Beasts, birds, insects, etc., are not endowed with the power
of speech. They too are the creations of the Supreme Lord. In
them also there exists a soul just as in the case of us, human
beings. They can be helped only by making them hear the Holy
Name. They attain final liberation only by this process. They are not
accessible to any other course of religious training. The muttering or
the inaudible repetition of the Name of Sri Krishna helps to attain
one's own spiritual progress, whereas, loud chanting helps the
good of many others who happen to hear such utterance from a
genuine Bhakta. Hence, the Sastras declare the effect to the
hundredfold and advocate and praise loud chanting of the Name.
"It is proper that chanting of Sri Hari-Nama aloud, should be hundred
times better than repeating It inaudibly, as the latter sanctifies the reciters
themselves, whereas, the former sanctifies all others who hear It."112
"Puranas praise a loud chanter of the Name a hundred times better
than the low mutterer. If one, who mutters the Holy Name within himself,
living in any lonely place, happens to hear other material sounds, he is
110 uccaiḥ sata-guṇaṁ bhavet
(śrī caitanya-bhāgavata ādi 16.274)
nāmā saṅkīrtana cedamuccaireva praśastam
(krama-sandarbha)
ekākītvena tu dhyānaṁ vivikte khalu sidhyati
saṅkīrtanaṁ vivikte’pi bahūnāṁ saṅgato’pi ca
dhyānantu ekākitvena tatra vivikte nirjanapradāśa eva siddhyati khalviti
evameva siddhyennānyatheti niścinoti | evaṁ bahuvighnasattayā tattadabhāve
sati tasyā siddhiruktā kīrtanantu sadaiva siddhyatītyāhuḥ saṅkīrtanamiti
111 yan-nāma gṛhṇann akhilān śrotṝn ātmānam eva ca
sadyaḥ punāti kiṁ bhūyas tasya spṛṣṭaḥ padā hi te
112 japato harināmāni sthāne śata guṇādhikaḥ
ātmānañca punātyuccair japan śrotṛn punāti ca
(nāradiya purāṇa; śrī caitanya-bhāgavata, ādi 16.283)
114
likely to be led away from his cherished goal and its ultimate realisation
may be put off. Being ignorant of the doctrine of name, dim reflection of
the Name (Namabhas), and offensive repetition of the Name
(Namaparadha) and their respective positions, a low mutterer of the Name
is always apt to commit a grave offence and thereby deprive himself of all
the real benefits of the chanting of the Name. Please hear with rapt
attention the real cause of this difference between both the types of
aspirants. The inaudible chanting of the Name, as I have already
mentioned, helps that particular individual alone, whereas, by the loud
performance of the Sankirtan of Sri Govinda, all the beings, human as well
as subhuman, are delivered from the clutches of Maya. Some are selfish in
maintaining only themselves, whereas, a few help thousands of others in
addition to themselves and their near ones to survive in this world. Of
these two sections of people whom do you prefer most? You know
yourselves. The same is applicable to the answer to your query." From
the above example we can understand that one who loudly chants
the Name of the Lord is not only unselfish, but at the same time, a
positively selfless and generous-hearted person. So it is obvious
that the loud chanting of the Holy Name is hundred times better
than muttering the same.
"The performance of the chant of the Name of Sri Hari with a
loud voice is alone the highest form of doing good to others.
Selfish persons adopt the method of mental recitations, meditations,
control of the breath, etc. The supreme goal of the individual soul is not
realised by such mundane endeavours. The all round good of the Jiva can
be achieved by the chant of the Holy Name and discourse on Sri Hari
incessantly - without stopping for a single moment."
The above reply of Haridas Thakur did not satisfy this stiff-necked
Brahmin to the slightest extent. It only provoked his anger. He burst out in
all fury. "Now, this Haridas has become the maker of our philosophy. In
India, we are having six famous philosophies founded by six different great
personalities, such as (1) Sankhya by Kapil, (2) Yoga by Patanjali, (3)
Vaiseshik by Kanada, (4) Nyaya by Gautam, (5) Purva-Mimamsa by Jaimini,
and (6) Uttar-Mimamsa or Vedanta Darsan by Krishna Dvaipayan
Vedavyas. This is an addition - the seventh one. Strange are the ways of
Kali! With the passage of time our Vedic religion will come to an end when
exponents like Haridas spring up. Who knows how many more such
philosophies we may have in future? The prediction of the Sastras that the
Sudras will expound Veda towards the end of this dark age, has even now
come true. We shall not have to wait for such a long time as the end of the
Yuga".113
"By expounding the Sastras thus, you go about from house to house
eating delicious food. If your explanation is not consonant with the
Sastras, I shall see that your nose and ears are cut off immediately."
113 "In this dark age, wealth is the criterion to judge the position of birth or
ancestry, moral character and qualities of a person, and in settling principles of
righteousness and justice, physical might would be the deciding factor." Bh.
12.2.2
115
Haridas Thakur did not respond to this expression of irrepressible
arrogance. He received it with a smile uttering the Name of Sri Hari.
Forthwith he left the scene loudly singing the Holy Name and without
giving any reply to this rank materialist, a pervert of the first magnitude.
The people of the assembly there, were also of the same fibre as of the
wicked Brahmin - a group of worst sinners. In a couple of days after this
incident, this wretched Brahmin had to reap the bitter consequences of his
action in the form of an attack of virulent small-pox which took away his
nose.
The soft-hearted and merciful Haridas Thakur felt deeply pained at
heart while brooding over the condition of the world. Frequently uttering
"By external marks alone, humanity would distinguish persons who belong
to the Asramas like Brahmacharya, Sanyas, etc., and even the change from one
particular Asram to the other too, is effected by the same process of outer signs
and dress; paying respects on occasions of mutual meetings too, are based on
the same standard. Financial bankruptcy would bring utter failure in deciding
matters of justice, and a flow of words is considered as a sign of wisdom and
learning." Bh.12.2.4
"Poverty alone is taken to judge a man, a vicious one, while an arrogant
pretender passes off as virtuous; marriages are conducted on mere verbal
agreements, and a mere bath is regarded as sanctify and piety in a man." Bh.
12.2.5
"The act of visiting any source of water situated at a long distance, would
be treated as pilgrimage to a holy water, rather than visiting spiritual preceptors;
careful hair dressing in fashionable ways is considered grace, filling one's own
belly is regarded as the sole purpose of life, audacious and vociferous
expressions are accepted as truthful sayings, maintenance of one's family is
hailed as great skill in action, and the purpose of performing religious functions
would be necessary only for attaining name and fame in the world." Bh.12.2.6
"Void of righteousness and any sense of honesty, businessmen, all born
with loathsome mentalities, carry out their transaction. Humanity even when
there is no alarming or calamitous conditions, take resort to courses of living
highly condemned by the righteous, taking them to be appropriate." Bh.12.3.35
"Even the best of masters, who are repositories of all virtues, are deserted
by their servants, when such masters are financially depressed. Masters too,
mercilessly abandon their good old servants of longstanding service and of good
heredity, if they become invalid or disabled or otherwise are in difficulty; likewise
people discard supporting their old cows, when they cease to yield milk." Bh.
12.3.36
"In the age of Kali men will be so lamentably degraded as to become
slaves of women. They will discard their parents, brothers, well-wishers, and
agnates on the advice of their sisters-in-law and brothers-in-law, due to centring
their affection on these relations of the women, contributing to their sexual
pleasures." Bh.12.3.37
"In this age of Kali people pickup unpleasant quarrels even for a single pie,
forsaking all friendliness, and never hesitate even to risk their own precious and
most affectionate lives, or to kill the nearest kith and kin." Bh.12.3.41
"People guided by selfish motives of gratifying their own sensual passions
and voracious appetites, unscrupulously desert their old parents, their wives of
noble ancestry, and their own children, and never care to protect them." Bh.
12.3.42
116
the Name 'Krishna' he heaved deep sighs of grief. He lost all his liking to
live in the midst of such a decaying society, and longed ardently the
company of some sincere devotee, and left for Navadvip.
Devotion to Bhagavan has become a disappointing subject which
most people dislike. Men and women appear artificial and lose themselves
totally, in what we call 'creature-comforts'. The nobler qualities of
humanity are not to be seen anywhere. They are replaced by irreligious
living, irreligious ideologies, selfishness, hatred, narrow sectarian bias, etc.
In this dark age, many of the Asurik persons, will be taking birth in
Brahmin houses, to bring chaos and destruction to the divine social order,
and to disturb the peace and happiness the really good few are enjoying.
"The demons under the protection of Kali age, taking birth in Brahmin
societies, would harass the few who are really versed in the scriptures."114
The above statement of the Sastras is not an exaggeration in the
least sense. What we experience in our noble land at present, is already
recorded earlier. If Brahmins, the highest according to the fourfold division
of caste, and hence guides of the other three castes, are to meet with
such a deplorable fall from the high status of morality, devotion, celibacy,
religious sacrifices, etc., what would be the condition of those who depend
upon them? If roots get rotten how can a tree survive? In fact, according to
the Sastras, these are the real untouchables. All the Dharma Sastras
strictly forbid us to have any relationship with them. Those who are very
proud of their seminal birth, and cherish in them an inborn hatred to
Bhaktas and Bhagavan, do not deserve any relationship whatsoever. If one
meets such a person, he should forthwith try to avoid them by all means.
Even to have a touch of such persons, will not only pollute one, but will
pave the way to unending miseries. In our present fettered state, we are
more prone to the influence of evil company than those of virtuous and
holy saints. When a mere touch of those persons, involves us in unhappy
"In this Kali Yuga, misguided by the false representations of disbelievers,
and deprived of proper understanding, men do not offer worship to the most
glorious Primeval Lord Sri Hari, Whose Lotus Feet are the object of devotion and
reverence, to gods like Brahma, Siva, etc." Bh.12.3.43
"People in this age, would never worship the Supreme Lord Sri Hari, Whose
Name even if unconsciously uttered by a man, at his last moments of life, when
he is bedridden, extremely afflicted, deprived of strength, and unable to move
the limbs even, makes one attain the highest goal, completely rid of all evil
bonds of Karma." Bh.12.3.44
"The Supreme Lord Sri Purushottam, by making His appearance in the
devotional heart of one who meditates on Him, completely wipes out all evils,
born during the courses of religious performances, due to defects of substance,
place, and body arising by the working of Kali." Bh.12.3.45
"Men are freed from all their sins, committed in innumerable births by
taking resort to listening, singing, meditating, worshipping, and reversing the
glorious and omnipresent Lord and his Transcendental Deeds. It is Sri Hari
present in everyone's heart that destroys all these sins." Bh.12.3.46
114 rākṣasāḥ kalim āśritya jāyante brahma-yoniṣu
utpannā brāhmaṇa-kule bādhante śrotriyān kṛśān
(varāha purāṇa; śrī caitanya-bhāgavata, ādi 16.301)
117
consequences, what to speak of bowing down to them or to have
exchange of ideas with them?
"Why should I speak any further on this subject? One should never
have any contact or discourse even by mistake with those Brahmins, who
are averse to Bhagavan Sri Vishnu."115
"Just as one avoids the company of a Chandal (living upon the flesh
of dogs), one must not even glance at a Brahmin who has no devotion to
Sri Vishnu. A devotee of Sri Vishnu even if he is outside the Varnas,
sanctifies the three worlds."116
In this phenomenal world, there is a twofold process of creation. The
difference in process corresponds to a variation of aptitude in the created
beings. Srimad Bhagavad-Gita says thus:-
"In this world there are two kinds of created entities, viz., Daiva, and
Asura."117 Sri Vyasadev supports the same statement in Padma Purana
with another equal version. There are two distinct classes of entities in the
phenomenal world, viz., Daiva, and Asura. The devotees of Sri Vishnu are
Daiva, while the Asuras have the opposite disposition.
One kind of creation concerns itself with Devas. There is a second
variety, which is constitutionally opposed to the Devas, who are possessed
of an enlightened disposition and polished behaviour. The functions
represented by the spiritual classification in Society, according to the
dispositions and activities (Varnasram), are in conformity with the Daiva
nature. These twofold creations have been prevailing since time
immemorial. Hiranyakasipu and Hiranyaksha, who lived in Satya Yuga, are
designated as Asuras by reason of their hostility to Sri Vishnu and
Vaishnavas. These two brothers were the sons of Kasyap Rishi, who was a
Brahmin. Although he was sprung from a Brahmin family, Hiranyakasipu
degenerated into an Asura, by reason of his hostility to Sri Vishnu and
Vaishnavas. On the other hand a Vaishnav or devotee of Sri Vishnu may
manifest his birth in an Asura family. The great Prahlada, the son of
Hiranyakasipu, is a vivid example of this. Visvasrava, in Treta Yuga, was
an eminent Brahmin Rishi. But, his son Ravana was a well-known Asura.
By reason of his antagonism to Sri Ramachandra, he turned out to be an
Asura.
In Srimad Bhagavata, the following regulation is stated as underlying
the institution of the Daiva classification by disposition and condition in
life. "The characteristics by which the status of a person in theistic society
is indicated have been already stated. If those characteristics are found in
a person, belonging by birth to a different class, he is to be spoken of as
115 kim atra bahunoktena brāhmaṇā ye hy avaiṣṇavāḥ
teṣāṁ sambhāṣaṇaṁ sparśaṁ pramādenāpi varjjayet
(padma purāṇa; śrī caitanya-bhāgavata, ādi 16.303)
116 śvapākam iva nekṣeta loke vipram avaisṇavam
vaiṣṇavo varṇa bāhyo ‘pi punāti bhuvana-trayam
(padma purāṇa; śrī caitanya-bhāgavata, ādi 16.304)
117 dvau bhūta-sargau loke ’smin daiva āsura eva ca
118
one of the class that corresponds to his natural disposition. Mere birth
alone is not sufficient for one to come under a particular class; conduct
also is necessary."118 Sri Sridhar Svami while commenting on this Sloka
mentions thus: - "In the classification, Brahmin, etc., the possession of
corresponding qualities, like equanimity, self-control, etc., is important and
not birth alone."
In other words, a person should be spoken of, as belonging to a
particular class of his individual disposition. This is the basic principle of
regulation of the institution of theistic society (Daiva Varnasram). Birth is
not the only determining principle of caste. The determination of the
respective classes, by the more important test of disposition, is the real
Vedic regulation. Even if a person born in any class other than Brahmin, is
found to possess qualities worthy of a genuine Brahmin, it is incumbent on
the Brahmins to admit that person, without any reservation, as a Brahmin,
by the test of disposition. If this is not done such abstention is sinful. Any
connection with a person of atheistical disposition, destroys all the merits,
that one has so far gathered by various good deeds.
118 yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet
119
HARIDAS THAKUR AT NAVADVIP
HARIDAS Thakur had a cordial reception at Navadvip. The group of

devotees there, were extremely delighted to have him in their midst. They
rejoiced in his company beyond expression. The joy of Advaita Acharya
outweighed that of all the rest. He treated Haridas Thakur as more than
his own self. All other devotees too had a special attraction for Haridas
Thakur. He also, in return was very obedient and devotional to them. In
the sweet company of all these devotees, mutually discussing on the
Excellences of the Supreme Lord daily, Haridas Thakur resided at
Navadvip as a favourite guest of Advaita Acharya. While at Santipur,
Haridas Thakur used to pay occasional visits to Navadvip, situated seventy
miles to the north of Calcutta on the banks of the river Bhagirathi. During
the time of Thakur Haridas, it was a progressive town, especially eminent
in learning. It was here that Sri Krishna Chaitanya Mahaprabhu, the
Embodiment of Transcendental Bliss, the Greatest Exponent of Prem
Bhakti and Nama-Sankirtan manifested his Advent towards the concluding
years of the 15th century.
The then condition of Navadvip
During the time of Haridas Thakur, the conditions prevailing in

Navadvip, that vast centre of education, were utterly disappointing. There
was a lamentable deterioration of religious ideas and ideals there. Sri
Vrindavandas Thakur in his celebrated work 'Sri Chaitanya Bhagavata’
describes the then condition thus: - "The world was utterly bereft on any
sign of religion. People appeared to be extremely busy in satisfying the
baser instincts of humanity. Even those who expounded Srimad Bhagavad-
Gita and Srimad Bhagavata, never observed or made mention of Bhakti or
Nama-Sankirtan, nor did they ask their faithful followers to practise them
in their lives."119
No sacred book of the Hindus is as popular as Srimad Bhagavad-
Gita. It is regarded as a standard book of religion not only by the Hindus in
India but even non-Hindus throughout the length and breadth of the globe.
Emanating directly from the Holy Mouth of Bhagavan Sri Krishna, it is a
synthesis of all the existing religious truths of the world, a reconciliation of
all the conflicting theories, true essence of all the Upanishads, a
benevolent guide and a loving companion to the travellers of life eternal. It
is a veritable reservoir of inspiring religious truths of practical value.
Unconditional surrender and love to Bhagavan form the substance
119 ati paramārtha-śunya sakala saṁsāra

tuccha-rasa viṣaye se ādara sabāra
gītā bhāgavata vā paḍāya ye-ye-jana
tā’rā o nā bale, nā balaya kṛṣṇa-saṅkīrtana
(śrī caitanya-bhāgavata ādi 16.7-8)
120
of the entire scripture. It is a pity - nay, utter ill-luck on the part of the
expounders of this book to twist precious Slokas to suit mere empiric
sense and thereby misguide the ignorant public.
Who has not in India heard about Srimad Bhagavata? It is accepted
as the greatest devotional work by all the sincere devotees of the Lord. It
is the most splendid and authoritative commentary of the Brahma Sutras
from the pen of the author himself the great sage Sri Krishna Dvaipayan
Vedavyas, an explanatory meaning of the great epic Mahabharata, a
marvellous exposition of the sacred Gayatri and an epitomised
quintessence of all the revealed scriptures. This great book has
exercised an enormous influence, on the life of numerous persons
in India, who pine for the development in them of unalloyed
devotion or Prem Bhakti in Bhagavan. This work is a perennial
ocean of loving devotion to Sri Krishna. It is equally disappointing,
that the dry intellectual exponents of Navadvip, did not spare this
favourite book of the loving devotees also, from their far-fetched habitual
twisting of words into peculiar ways giving forth queer meanings. We must
thank them, however, that they did not totally destroy it from the face of
the earth, for promoting their materialistic views.
The Bhaktas of Navadvip gathered in solitary places, and performed
Kirtan by clapping their hands. Even this unostentatious performance
could not escape the scathing criticism of the anti-Godly elements of the
town. They abused the devotees indiscriminately. “Why do these people
bawl out like this? I am Brahma, that ever pure, eternal existence. Why
should they make this difference as servant and master? For the purpose
of securing alms, they have adopted this method as the most convenient
procedure. Come on, let us break their houses and throw them out.” From
the few sentences stated above, one can have a vivid picture of the
disposition of most of the inhabitants of Navadvip during the time of
Thakur Haridas. They were in the terrible grip of a dangerous type of
atheism. The theoretical philosophy that they favoured, denounced
religion and its ideals as the worst possible hindrance to social unity. Every
activity was viewed from the point of economic value and satisfaction of
the material senses. Those few innocent devotees, the real benefactors of
humanity, were unfortunately the target of all their attacks and
humiliations.
Contemporary world
The state of affairs that is prevailing in our country at present, is not

much better than what it was in Navadvip a few centuries ago. A mild but
incomplete and superficial survey of the conditions then prevailing, may
be helpful to us to realise at firsthand, the current shaping of events in our
contemporary world. Though we boast in every field that we are living in a
far superior and civilised world, the fundamental problems of life remain
unsolved. Never before in the history of the world was humanity so badly
in need of peace as today. We have totally forgotten the noble ideals of
ancient heritage, and hence are being violently tossed about by the waves
121
of materialistic ideas and ideals, and are about to meet, with the worst
possible destruction. Our native-land which was once a veritable granary,
of all the noble qualities of humanity, is now converted into a hotbed of all
ugly vices. How to save ourselves from this deplorable plight? Unless we
make a desperate attempt to revive with full force our cultural civilisation,
our spiritual heritage, and take absolute shelter in the infallible Truths of
our noble religion, there is little hope of surviving this terrible catastrophe
that is facing us today. The glory of our motherland, India, lies not in its
high mountains or abysmal valleys, panoramic views or the splendidly rich
plantations. No, not even in the snowclad lofty peaks, vast plateaus or the
evergreen plains, neither in its industrial output nor in its economic
advancements, neither in its political freedom nor in a network of well laid
cement concrete roads, but in its unrivalled and inexhaustible spiritual
treasures. In this sacred land Bharatavarsha, every true Hindu claims
religion as his heritage, the alpha and omega of his life. Did not our elders
fulfil this virtue in their everyday life? The soil itself in India has got a
special feature. Yes, it is impregnated with a religious instinct.
"Religion, what treasure untold
Resides in that heavenly word
More precious than silver and gold
Or all that this earth can afford."
How impressive is the above poem! How inspiring! Religion is an
essential - nay, indispensable factor, a sine qua non of human
progress. It is the back-bone of man. He cannot escape it. The
innumerable complicated problems facing man at every moment is found
satisfactorily answered by religion alone. Man does not find help and
solace in any sphere of life other than religion. Man without religion or
belief in God is like a seed upon the wind, driven this way and that, finding
no place of lodgement for germinating. The various calamities that are
threatening us with destruction, moral and material and above all spiritual,
can easily be tackled by a religious renaissance.
"Materialistic outlook and the worship of mammon and the neglect of
God, are supposed to usher in this era when the lust of the flesh and the
lust of the eyes and pride of life degrade man." "What shall it profit a man
if he shall gain the whole world and lose his own soul? (Matthew, Gospel 1,
ch. 16, 26)". The above two statements from the Christian Scriptures too,
reinforce the views that we have pursued so far.
The cause of all the sufferings that humanity is subject to at present,
is due to his aversion to God. Someone has properly put it as follows: -
"From irreligion is the real nature of everything perverted. Sorrow springs
from irreligion only. When irreligion stalks the land, the seasons, the rains,
the air, the earth, and plant-life all become vitiated. Then and then only do
floods and droughts, pestilence and disease, rapine and bloodshed, sweep
the unfortunate land and leave it a prey to disaster and destruction."120
120 adharma mūlaṁ vaiguṇyaṁ vāyvādīnāṁ prajāyate
adharmāddhi bhavec choṣo jalānāṁ nānyathā kvacit
adharmā bhibhavāddoṣād vikṛtiṁ yānti sarvathā
ṝtur vṛṣṭis tathā vāyur bhūmi roṣadhire vaca
122
Is service of God a necessity?
The service of God is the inherent and natural function of

every pure soul inseparable from its very constitution. The dislike
to the service of God is due to our close association with worldliness which
clouds our natural disposition to serve our Maker. We are dynamic beings;
stagnancy is alien to us. Our true inclination is always Godward,
towards the realisation of the divine consciousness, within and
without. It is only this experience of the divine consciousness that
enhances the irresistible urge or bent of our mind, that long-
standing desire for Transcendental Bliss. If we follow this true inward
urge of the Jivatma, we become happy and perfect, failing which we get
caught in the whirlpool of worldliness, worries, and woes, from which there
is no escape. Service to God is the only noble virtue that unites us,
all beings together, inspiring in us the presence of the Divinity. It
reveals to us the true vision of life and enables us to experience
the manifestations of the divine mystery. We also realise the true
nature of all things around us, our own self, and its relation with all of
them. The want of this virtue converts us to isolated beings, guided by
selfishness, impelled by uncontrollable lust for power, which lashes out its
bitterness leading to utter destruction. The one contagion that has eaten
up the vitals of the present day world, is due to its aversion to the service
of God, which is the backbone of every well regulated society and the
bedrock of human solidarity.
Why does God create us?
Man is said to be an imperfect image of his Maker. The

human souls in their real nature, are infinitesimal parts of the
Supreme God - emanations of the Lord's marginal energy, like the
rays of the sun, which owe their existence entirely to the latter. But the
sun never owes its existence to the rays. A father finds expressions of
delight, playfulness, etc., in the children. He always takes care of their
well-being. They contribute towards maintaining a sprightly atmosphere in
the house. They do not challenge his delightful ways and fancies; on the
contrary, they submit and render whole-hearted services to him. Similarly
He removes the boredom of the world by mixing alternately in our
lives, happiness and sorrow, to bring out the beauty of happiness
against the background of the latter. Or else, all would get tired
of even enjoying happiness continuously. He thus maintains the
harmony and sprightliness in this world.
Is God so heartless?
This is a baseless charge on the over Merciful Lord. If it were so, the
condition of the world would be unimaginable and inhabitable. The cyclic
occurrences of the seasons, supply of ample provisions for meeting the
legitimate needs of humanity, unity, justice, etc., and over and above the
appearance of innumerable venerable saints, the favourites of the
123
Lord to show proper light to us - fallen children groping in
darkness and to lead us to life and light eternal, are nothing but
genuine expressions of His true compassion to us. It is He, Who
out of sheer Mercy, preserves us - ungrateful creatures, who
audaciously question His right to do as He thinks best. The
infallible scriptures too, that speak of the Eternal Truth and the
appearance of His Advent, as Plenary and Partial Aspects, are
nothing but the true expressions of His boundless Mercy to us.
The Mercy of the Divine Lord manifests Itself in many ways. If we
deeply and with an unbiased mind, study the world and its
everyday occurrences, we surely do feel the Merciful Hand of our
Maker, Who guides us - His children blind with lust of every kind.
He tends us, as no mother ever does, with the Milk of His Divine
Mercy and whenever we show signs of our dare-devilry, He mixes
it with small doses of bitter sufferings to remove our incurable
malady, and to redeem our erring souls. It is but quite natural
that He should be partial to His ardent devotees or Bhaktas, like the
father who likes his well-behaved children better than the erring ones, who
even receive punishment from him for their betterment. If the children are
not punished in time, the father will have to bear the opprobrium for the
neglect of his children and dereliction of duty towards them. 'Spare the rod
and spoil the child,' is a well known saying. He never fails to reward them
when they are reformed. The father never punishes his children just to
satisfy his sadistic or perverted tendencies. He is solely guided by the
necessity to reform them and their welfare. Similarly, the Lord too
punishes us and will desist from doing so the moment we show
the signs of reformation. On a careful scrutiny, a wise person will
take the events as the best display of impartial justice and
fairplay. He has endowed us with discretion. We make or mar our own
destinies. The Lord is always impartial. We cannot impute any
ulterior motives to His actions, which are guided solely by a spirit
of fair play. 'As we sow, so we reap.'
Where does God hide?
There are no hardships or restrictions too great to those who

genuinely feel in them an incessant and uncontrollable craving to the
realisation of the Lord. The obstructions on the onward march of certain
aspirants are due to their extreme attachment to transitory pleasures, and
transient objects of this world. As such, the Lord never imposes any
restrictions, on any particular group of people, nor relaxes them in the
case of others. The severity of the restrictions, and hardships felt by the
aspirant, depends upon the degree of his attachment, to transient
pleasures and worldly objects. Through the purificatory process of
hardships and restrictions we are rendered fully eligible to experience the
thrilling joy of seeing the Godhead, provided we sincerely practise loving
devotion to Him. He never hides anywhere. We live in a maze of doubts
and insincerity. We hide ourselves under a thick cloak of falsehood, like
the ostrich that burrows its head in the desert sand. We have to practise
124
loving devotion to Him and incessantly chant His Name and He is
as good as purchased. He has said in unequivocal words thus: - "I
neither stay in Vaikunth nor in the hearts of Yogis; but wherever
My devotees chant My Names, there I am, O Narada!"
Thakur joins the banner of Mahaprabhu
"Now we will revert to Haridas Thakur at Navadvip. When he paid

occasional visits to Navadvip from Santipur, he halted in the 'Tol' (a
school) of Sri Advaita Acharya situated in the neighbourhood of the house
of Sri Srivas Pandit, a great devotee of Sri Chaitanya Mahaprabhu. There,
Haridas Thakur got into touch with Srivas Pandit and others, and in their
company he used to spend his time performing Kirtan. At this time, Sri
Chaitanya Mahaprabhu was only a small Boy - a most wayward Boy, busy
in his boyish games and funs. The purpose of His Advent was dormant
deeply in Him. He had not shown any sign of manifesting charm and
extraordinary features were unaccountably astounding and inspiring to the
whole group of devotees - yes, even to the great Advaita Acharya. In
course of time, when Sri Chaitanya Mahaprabhu after receiving His
initiation at Gaya, changed altogether His whole outlook for a new one -
the field of devotional ecstasy, the devoted residents of Navadvip
including Advaita Acharya and Haridas Thakur felt highly encouraged and
greatly delighted. Within a short period, the whole group found in Him
their Saviour, and came under His banner, accepting Him as their
accredited Leader. The new cult of Sankirtan that Sri Krishna Chaitanya
Mahaprabhu inculcated among His devotees in the house of Srivas Pandit
daily, met with tremendous opposition from a section of the community.
They employed all their resources in stopping this, what seemed to them a
novel religion, which they thought was against the traditions of the Hindu
faith, and in harassing the devotees as well. With increasing vigour they
started agitations and planned secret plots to destroy the whole
movement out and out. They used filthy language and hurled abuses on
the devotees; they even threatened these innocent devotees with dire
consequences, including physical violence.
Sri Gauranga Mahaprabhu felt the gravity of the situation. He pitied
the deplorable decadence of the religious and moral principles in them,
and the rapid turn of events from bad to worse. He wished to help
humanity by popularising His Sankirtan principles throughout the length
and breadth of His vast native town. He wanted to organise regular
preaching from door to door and selected for this purpose from amongst
His large list of followers, Sri Nityananda Prabhu and Haridas Thakur. He
wanted them to convey His Message, "Say Krishna, serve Krishna and
practise Krishna"121 at every door and it was executed by them
faithfully. Haridas Thakur had gained the special favour of Sri Chaitanya
Mahaprabhu. He was now one of the most favourite followers of Sriman
Mahaprabhu
121 pratighare ghare giyā kara ei bhikṣā
bala kṛṣṇa, bhaja kṛṣṇa, kara kṛṣṇa śikṣā
(śrī caitanya-bhāgavata, m. 13.9)
125
Thakur - The noted Bhakta of Mahaprabhu
When Sriman Mahaprabhu at another time started a crusade against

the District Magistrate of Navadvip, Sirajuddin Maulana Chand Kazi, and
avowed opponent of Sankirtan, by taking out a huge procession through
the various streets of Navadvip, Haridas Thakur played a prominent part.
The whole procession consisting of hundreds of thousands of people was
divided into groups, and every group was having a party of Sankirtan to
lead. Thakur Haridas was a leader of one of those Sankirtan parties, and
he by his devotional dances and holy presence inspired every one of his
followers beyond words. In all important activities of Sri Chaitanya
Mahaprabhu during His stay at Navadvip till His acceptance of Sanyas,
there are not many incidents where we miss Haridas Thakur. He had a
significant role to play in almost all events.
Mahaprabhu on Thakur
On the day of the 'Grand Revelation' by Sri Gauranga Mahaprabhu at

the house of Srivas Pandit, Sriman Mahaprabhu Himself in the presence of
all other devotees proclaimed the glory of Haridas Thakur. He said,
"Haridas! Look here. You are dearer to Me than My Own Body. I
emphatically declare that there is no categorical difference between your
caste and Mine. People under the influence of extreme ignorance may
view things from merely the social aspect. They may attribute superiority
to My Brahmin Body over your Muslim one. I say, they are utterly under
the grip of sheer delusion. I assure you that there is not the least
difference between ourselves. The atheistical section of the Hindus, at
present consider their bodies as superior to those of Muslims. As a result
of this, the Hindus are puffed up with the pride of a superior caste, which
results in condemning even great devotees, who have taken birth in lower
communities as inferior. These people, unfortunately, are under an
erroneous notion. To a materialistic outlook, there would not be any
difference between the holy body of a devotee who is exclusively engaged
in the loving services of the Supreme Lord, and that of an ordinary man
engrossed in material pursuits. This is, without doubt, an offensive
attitude! Attributing superiority or inferiority to any, on grounds of seminal
birth alone, is not the proper method of deciding such issues."
"Just as bell-metal is converted into gold by the occult potency of the
touch-stone, even so, by the special influence of Bhakti, a material body is
completely spiritualised. In order to establish the unparalleled glory of
Bhakti, Bhagavan by His inconceivable potency, brings about the
destruction of the material body of a Bhakta and blesses him with a
spiritual body, and this is unnoticed by the materially minded people of
the world. But, since the process is a hidden secret to the materialists,
intellectualists, etc., they still hold the opinion that the devotees belong to
a particular caste possessing human bodies like them and subject to
126
various reaction of their own actions."122
"By recollecting all those atrocities inflicted upon you by those
sinners, My heart breaks. When I saw you being whipped in the streets
mercilessly by the employees of that wicked Kazi, I forthwith came down
with My Disc with the intention of chopping them off. But what could I do? I
was completely helpless, you prayed repeatedly for pardoning them. Even
at the risk of your own life and the worst physical mortifications, you
longed for the welfare of all those villains, your enemies. How could I
refuse your prayer? I was forced to withdraw My disc. In order to relieve
you from the severe pains of those whippings, I myself received them on
My Body. Here they are, Even now you can see those marks of the
beatings on My Body. I am not merely bluffing you. Your sorrows have
made Me to hurry up to your rescue. Advaita Acharya has truly recognised
your greatness. He has made Me a captive by his loving services."
Thakur sings the glories of the Lord
By hearing those words from the Holy Lips of Sri Chaitanya

Mahaprabhu, Haridas Thakur, transported with unbounded joy, fell down
unconscious. He remained thus senseless, for awhile lost in an ocean of
incomparable delight. Sriman Mahaprabhu woke him up from his spiritual
swoon. He asked Haridas Thakur to witness His Revelation to his heart's
entire satisfaction. Haridas Thakur could not see anything, he wept
profusely. He had all the signs of spiritual perturbations on his body. He
rolled on the ground; he heaved deep sighs; he swooned; why, he was
overcome with divine ecstasy. His feelings had become uncontrollable.
Composing himself in a short while, in all humility, and with folded hands,
he praised Sriman Mahaprabhu thus:-
"O Lord! O Master of the universe! O Saviour and protector of the
infinite number of worlds! Have mercy upon this sinner. You are my Sole
Support. Bereft of any qualities, a fallen outcaste as I am, how can I speak
of Your infinite Excellences? By my mere sight, people turned out sinners
and after my touch, a complete bath was indispensable. It is Your solemn
promise that You do not neglect even the lowest and smallest of Your
creations, who remember Your Holy Feet and do not spare even
sovereigns if they prove arrogant and ungodly. Out of Your causeless
Mercy You afford shelter to all those souls who remember You. But, how
unfortunate I am! I have not in me even that quality. Words fail me to
express the wonderful effect of remembering You. What a marvellous
122 yathā kāñcanatāṁ yāti kāṁsyaṁ rasa vidhānataḥ

tathā dīkṣā vidhānena dvijatvaṁ jāyate nṛṇām
(tattva-sāgara; śrī hari-bhakti-vilāsa 1.2.12)
dīksā-kāle bhakta kare ātma-samarpana
sei-kāle krsna tāre kare ātma-sama
kṛṣṇa-bhakti-sudhā-pānād deha-daihika-vismṛteḥ
teṣāṁ bhautika-dehe’pi sac-cid-ānanda-rūpatā
127
potency It possesses! What a tremendous force It carries! Did You not
rescue Draupadi from the terrible grip of the villain Duhsasan, who, under
the orders of his wicked brother, the arrogant Duryodhan, dragged her to
a huge assembly of many eminent men, heroes, princes, ministers, etc.,
and made a shameless and boastful attempt to remove her clothes? Ah!
How promptly and cleverly You dressed her in clothes when she wailed
aloud piteously and surrendered unconditionally! Lo! In spite of all his
efforts to undress her, he did not succeed in his efforts. Out of sheer
exhaustion and shame he was compelled to leave the assembly, hanging
his head down. "Hiranyakasipu did everything to kill his great son
Prahlada. He was poisoned, thrown in the midst of huge and extremely
venomous serpents, cast into burning fire, and into the sea that he might
get drowned, but what was the result? Who amongst us does not know the
final fate of Hiranyakasipu? By the efficacy of Your remembrance, the
great Prahlada could stand all these atrocities perpetrated on him, without
the least suffering.
"When once, in the midst of the wild forest, Yudhishthir remembered
You, for saving them from the wrath of the sage Durvasa and his large
retinue, You suddenly manifested Yourself there and saved the Pandavas
by Your Mercy. You assured Yudhishtir that You would feed all the Rishis
headed by Durvasa. Finally, by taking a small particle of some leafy
vegetable from the vessel already kept washed, You freed Pandavas from
all fear. The Rishis had to leave the place without a word, soon after their
bath. They found their stomachs full, even swelling beyond capacity.
"Innumerable are Your Glories and their astounding effects!
Constantly remembering You with unflinching love, is the highest of
religious methods that is accessible to one and all. There is no wonder that
by sporting in multifarious ways, You redeem all from the sufferings of the
world.
"The life of Ajamil of yore, is another inspiring illustration that adds
to the Glory of Your remembrance. Due to some unfortunate
circumstances, Ajamil, giving up all his virtuous traditions, turned out a
great sinner. He had not a single good deed to his credit, but, on the
contrary, he was a repository of all sinful acts. During the concluding
moments of his life, when the fearful messengers of death arrived to wrest
his soul from his material body for carrying it to the hideous hell, he
uttered the name of his last and affectionate son 'Narayana'; the whole
scene changed to a new one; and by the causeless efficacy of Your
remembrance he was saved from death. All his sufferings of that birth and
for births to come, came to an end. There is nothing surprising in this
action of Yours. All devotees are really eligible for the great treasure of
Your remembrance. In spite of knowing all these wonderful effects of Your
remembrance, I am such an unlucky and wretched person, that I am
utterly destitute of this great wealth. But my Lord! You are an Ocean of
Mercy, Overlooking all my defects, You are gracious to accept this
insignificant servant. Therein lies the real nature of Your unparalleled
magnanimity undeserving as I am in all respect, I have only one humble
prayer at Your Feet." Before he could conclude all his words, Sriman
128
Mahaprabhu assured him that He would do the maximum in granting all
his prayers. Sriman Mahaprabhu was immensely satisfied on hearing the
devotional expressions of Haridas Thakur on the Glory of His remembrance
and was looking ahead to confer upon him suitable boons. Thakur Haridas
continued his prayer. "My Lord! I am an unfortunate wretch, but my
demand is too high. It is like that of a dwarf aspiring after the moon. May I
be blessed with the sacred remnants of those who serve You with their -
body, heart, mind, and soul. May in every birth of mine, the same may be
the objects of my devotion. May the idea of accepting their leavings be my
duty - My religion. I have no desire for salvation or any other type of
attainment of fruits. But, let not my mind even for an insignificant fraction
of a moment, deviate from the above prayer of mine, i.e., for the sacred
remnants of all Your favourite servants. Let this sinful life of mine bereft of
your remembrance be sanctified by the holy leavings of Your genuine
devotees. In all the infinite number of worlds there is no higher position
than that of becoming a servant of all Thy servants. I am highly ambitious,
hence I prayed for the highest position which I do not, in fact deserve. It is
such a lofty position that even great gods are aspirants for it. Perhaps, my
prayer may be an offensive one, owing to my ineligibility for achieving
such a high attainment. O Lord! O Saviour of fallen souls! Please have the
mercy to forgive and forget all the offences of this ignorant and unworthy
servant committed consciously or unconsciously. O the Darling of Sachi! O
my Lord! Grant me this favour, make me a dog and keep me at the house
of Your devotee."
Mahaprabhu confers boons on Thakur
Sri Chaitanya Mahaprabhu was highly impressed and moved by this

prayer of matchless humility. He said, "Listen, listen to Me, My dear
Haridas! You are a jewel amongst the devotees. He who has gained your
company even for a single day or, with whom you had conversation even
for a fraction of a moment, would undoubtedly attain Me. I promise you
this. Whosoever respects you, respects Me as well. I always remain in your
body. It is My pride to have a servant of your mettle. You have for all time
to come imprisoned Me in your loving heart. I assure you that you need
not be afraid of any offence. Exempted from any offence either towards
Me or towards My devotees, you are free to carry your devotional
practices."
The boon conferred on Haridas Thakur was received by all other
devotees with great pleasure. Who can estimate the fortune of Haridas
Thakur? Neither high caste, nor birth in a great family nor the performance
of noble deeds, nor even the possession of enormous wealth, would help a
person to the attainment of the Lord. It is only an earnest longing, a
burning appetite for the inexhaustible wealth of Divine Love that will
enable one to have access to Sri Krishna.
"If the talent to be engrossed in the essence of devotion to
Sri Krishna can be had anywhere, then purchase it by all means.
For the price, too, is nothing but excessive passion for it, which
129
cannot be had even by pious deeds in crores of births."123
"O Krishna! People who are puffed up with the vanities of high
lineage, prosperity, scholasticism, and personal complexion are unfit to
chant Your Name; it is possible only to Your sincere devotees who never
identify themselves with any of the acquisitions in the world."124
"O beautiful one! We have nothing of our own and we are always the
beloved of the people who claim nothing for themselves as theirs. As such
wealthy persons generally never render any service to Me."125
"In course of this human life, if a person is not puffed up with pride
due to the acquisitions of birth in noble ancestry, actions, age, personal
complexion, learning, position, wealth, and such other laudable
qualifications, it is to be understood as due to My Grace."126
It is immaterial to worry about the birth of a devotee in any family.
He is above all such limitations. The Sastras without a single exception
declare it. "O Bhagavan! By listening to your Name and uttering Them by
bowing down to You or even by remembering You, a Svapach becomes
eligible to perform a Soma sacrifice. As such, what doubt is there
regarding the attainment of one's goal who is favoured with Your Darsan
(Presence)."127
"O what a wonder! There are no words that can adequately describe
the importance of a person who chants the Name of the Lord. He is an
object of veneration to all, on the tip of whose tongue Your Name has
appeared even once, be he a Svapach. Those who utter Your Name, have
performed in previous births all the rites befitting Brahmins, such as all
types of penance, sacrifices, bath in sacred rivers, the study of Vedas,
rules of right conduct and as they, observing them completely, now in this
birth, have taken resort to uttering Your Name."128
"O Bhagavan! There is nothing surprising in the statement that Your
Darsan frees mankind from all their sins; when by hearing Your Name,
123 kṛṣṇa-bhakti-rasa-bhāvita-matiḥ kriyatāṁ yadi kuto'pi labhyate

tatra laulyam api mūlyam ekalaṁ janma-koṭi-sukṛtair na labhyate
(padyāvalī 14)
124 janmaiśvarya-śruta-śrībhir edhamāna-madaḥ pumān
naivārhaty abhidhātuṁ vai tvām akiñcana-gocaram
125 niṣkiñcanā vayaṁ śaśvan niṣkiñcana-jana-priyāḥ
tasmāt prāyeṇa na hy āḍhyā māṁ bhajanti su-madhyame
126 janma-karma-vayo-rūpa vidyaiśvarya-dhanādibhiḥ
yady asya na bhavet stambhas tatrāyaṁ mad-anugrahaḥ
127 yan-nāmadheya-śravaṇānukīrtanād
yat-prahvaṇād yat-smaraṇād api kvacit
śvādo 'pi sadyaḥ savanāya kalpate
kutaḥ punas te bhagavan nu darśanāt
130
even once even a Chandal is delivered from the bondage of
worldliness."129
"I, the Soul of all souls and the Most Beloved of all saints, am
attainable only by single-minded devotion, born of firm faith. Unflinching
devotion to Me, purifies even the Chandalas from their low births."130
"O Lord! I feel that the various qualifications, such as wealth, noble
ancestry, beautiful complexion, severe austerities, vast learning, efficiency
of the sense-organs, celibacy, popularity, physical strength, prowess,
sharp intelligence, control of the external and internal senses, or even the
practice of the eight-fold principles of Yoga are utterly incompetent to
render satisfaction to the Supreme Lord."131
Prahlada was born as the son of demon Hiranyakasipu, Hanuman
took his birth amongst sub-human beings - monkeys, and not in a civilised
human society. But, both of them are revered as great devotees. Similarly,
Haridas Thakur, born in a Muslim community too deserves the same
adoration from all. Thakur Haridas preached the Holy Name of Sri Hari, in
different parts of Bengal. He halted at various places with different
devotees. He has left in all these places deep impressions, the influence of
which, one can experience even to this day.
After the acceptance of Sanyas, Sri Krishna Chaitanya Mahaprabhu
visited Santipur and halted at the residence of Advaita Acharya for a few
days. There, on consultation with all devotees and finally with the
permission of His mother Sachidevi, He determined to settle at Jagannatha
Puri for the rest of His career. Haridas Thakur did not receive the news
heartily. He wept bitterly, as diverse thoughts came to his mind. He
anticipated gloomy days awaiting him and said piteously, "You are leaving
for Nilachal. What about this unfortunate servant? How can I go over
there? I am unfit for the same. This wretch is utterly deprived of your
Darsan. Without seeing you, how can this sinner survive?" Sriman
Mahaprabhu consoled Haridas Thakur with the most pleasing words. He
128 aho bata śva-paco 'to garīyān

yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te
129 na hi bhagavann aghaṭitam idaṁ
tvad-darśanān nṛṇām akhila-pāpa-kṣayaḥ
yan-nāma sakṛc chravaṇāt
pukkaśo 'pi vimucyate saṁsārāt
130 bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām
bhaktiḥ punāti man-niṣṭhā śva-pākān api sambhavāt
131 manye dhanābhijana-rūpa-tapaḥ-śrutaujas-
tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ
nārādhanāya hi bhavanti parasya puṁso
bhaktyā tutoṣa bhagavān gaja-yūtha-pāya
131
said, "Haridas! Your unparalleled humility moves My heart passionately. I
shall certainly plead before Sri Jagannatha on your behalf. I am sure, Sri
Jagannatha will favour Me, and you will be taken there shortly."
Haridas Thakur had full belief in temples and the modes of worship
followed there. Sriman Mahaprabhu s decision to leave Navadvip, had
created a great fear in him. Devotees do not break the rules and
regulations laid out by Sastras, nor even social customs. No non-Hindu was
allowed to enter into the temple precincts. Hence, if Sri Chaitanya
Mahaprabhu decides to reside inside the temple area, he thought he was
undone. He would not have even a glance of Sriman Mahaprabhu. On
account of this his condition was for some time, like that of a fish out of
water or that of a bird with wings clipped off. Subsequently, when he came
to know that there was no such objection for a member of any caste to
reside in a certain sandy area, situated a little away from the said temple
limits, he felt relieved of a great anxiety, he had his hopes revived. Soon
after he received the news that Sri Chaitanya Mahaprabhu had decided to
stay at the residence of Sri Kasi Misra, the joy of Haridas Thakur knew no
bounds.
132
HARIDAS THAKUR AT PURI
Thakur - the inspiring ideal of humility
WITHIN a short period after Sriman Mahaprabhu settled at Nilachal,

Haridas Thakur reached that place in the company of other devotees from
Bengal. Sri Chaitanya Mahaprabhu had Strong affection for Haridas
Thakur. He was extremely delighted to hear the news of the arrival of
Haridas Thakur and other devotees. All devotees except Haridas Thakur
proceeded directly to Sriman Mahaprabhu. He received them all. But,
Haridas Thakur was conspicuous by his absence. Sriman Mahaprabhu was
very eager to meet Haridas Thakur and on inquiry, He received the
surprising news that Haridas Thakur was lying prostrate at a long distance
on the road itself. Sriman Mahaprabhu immediately sent for him, but
Haridas Thakur preferred to remain aloof. He said, "I am of a low caste, a
most unworthy person. I do not deserve to go to the temple limits. If I am
favoured with a small space somewhere inside the garden close by, I could
lead a lonely happy life by remaining there. I need not touch the Sevakas
of Sri Jagannatha and pollute them, and thereby stand in their way of
service of the Lord. Hence, I prefer to remain aloof; this is my humble
desire."
Temple and ritualistic worship
Sriman Mahaprabhu was very happy to hear this decision of Haridas

Thakur. Though there was none to stand in the way of Haridas Thakur
going to the temple or to any other sacred place, he was never a
supporter of entering the temple by his own initiative or by force,
disregarding all the social barriers. Such entry into the premises of the
temple is a deliberate denial of the importance of the temple as a place of
religious worship, and hence of its very sanctity itself. Such entry, would
not improve a man morally or spiritually. Temple is not a place where
every individual can exercise his whimsical fads or idiosyncratic rights. It is
not a place of exhibition or amusement or secular entertainment. It is
neither a place for satisfying the political or social ambitions of men. It is
invariably a place of religious worship that stands solely for the spiritual
amelioration of mankind, a place from where thousands and thousands get
spiritual inspiration. One should approach such a holy place with real
submissiveness, united to a God-fearing temperament and faith in Divine
Objects for purposes of prayer or worship and not for the satisfaction of
one's turbulent material senses or with a challenging claim to social right.
133
A few words on temple entry
Entry into the temple is allowable only to those who seek the same
for religious worship. Forcing entrance into the temple either at the points
of bayonets or by offering bribe to those people who are unenlightened in
the principles and conduct of even proper behaviour in the temple
precincts, is a grave crime against the very institution. Those who are
utterly ignorant of the importance of the temple, the sanctity of the
worship and the real nature of the Object worshipped there, fail to receive
any benefit even after entering into the temple. Thieves, who somehow
manage to force their entry into the temple precincts, do not become
spiritual persons, unless they are favoured by the Lord's Mercy. Similarly,
the various employees, who have made temple as their residence too,
remain in the same ignorant stage. By entering into the temple alone, men
do not become broad-minded, cultured, or God-realised. 'Nearer the
Church, farther from God', is a wise saying. To those who believe in the
inspiring position of the temple, it is a place of great sanctity where the
Archa (Holy Image) is worshipped with ritualistic principles as laid down in
the Sastras. The Holy Image or Archa that is worshipped in the temple is
not a product of matter designed by the imaginative brain of a mortal and
carved out by any ordinary sculptor of the same category. It is not any
ordinary piece of stone, wood, metal, marble, or any other lifeless object
of this world as many of us think. It is the Visible Manifestation of the Lord
in this mortal plane. There are hundreds of instances that illustrate the
Divine Nature of the Holy Images and the wonderful deeds that They have
performed in different places in relation to different devotees. If we
patiently study the history of certain temples we are sure to have a
marvellous revelation on certain hidden secrets and Glories of These Holy
Images. In many places, Their origin is untraceable, and hence is a great
mystery even today. They have manifested Themselves under peculiar
circumstances. Though They appear to be lifeless and immovable Images
to a completely materialised vision, They reveal Their Real Nature to the
spiritual and unalloyed loving vision of true devotees. They talk with them,
They move in their company, They accept their loving services and
offerings, and They make repeated demands of them.
Sriman Mahaprabhu Himself came to meet Haridas Thakur. He was
engaged in performing his usual Kirtan with overflowing love for Sri
Krishna. Noticing Sriman Mahaprabhu, he fell prostrate at His Feet. Sriman
Mahaprabhu, raising Haridas Thakur from the ground, embraced him with
boundless joy, though the latter, out of his characteristic humility tried to
prevent Sriman Mahaprabhu from touching Him. He said, "O my Lord! Pray
do not touch this untouchable, this meanest of the beings." For
sometimes, both of them were lost in spiritual rapture, and tears of
ineffable joy flowed from their eyes.
Sriman Mahaprabhu too properly retorted. "I touch you for My Own
purification. I am not favoured with the power to purify others as you are.
At all times you are having bath in all the sacred rivers and you are ever
performing all the sacrifices, penance, and charity. Always you are
134
studying the Vedas and you are purer than and superior to all the so called
Brahmins or Sanyasis." "O Lord! What a Marvellous feat! Even a Svapach
(one who lives upon the flesh of dogs) becomes highly venerable, on the
tip of whose tongue Your Name exists. Not even this much, those who
utter Your Name have indeed practised all austerities and penance,
performed all the great religious sacrifices, had their bath in all the sacred
rivers and have even studied all the Vedas."132
Thakur settles at Siddha Bakul
So saying Sriman Mahaprabhu conducted him to the flower garden

situated close by and offered a solitary place for his residence, which
Sriman Mahaprabhu had reserved specially for him earlier and advised
him thus: - "Make yourself comfortable here and carry on your devotional
practices undisturbed. I shall certainly meet you daily. Bow down to the
disc of the temple of Sri Jagannatha from here. I shall make necessary
arrangements to send for you Mahaprasada daily here." Haridas Thakur
carried out the advice of Sriman Mahaprabhu to the letter.
On another occasion Sriman Mahaprabhu invited Haridas Thakur for
taking Mahaprasada in the company of the other devotees and insisted on
his presence. But, the latter, a living embodiment of humility, preferred to
remain at a long distance. Sriman Mahaprabhu used to feel inexpressible
joy, on the high sense of humility which adorned Haridas Thakur, who
stayed in the solitary hut and performed Nama-Kirtan peacefully. That
particular spot inside the flower garden of Kasi Misra is now known to the
public by the name 'Siddha Bakul'. An ancient Bakul tree, the stem of
which is mostly hollow, is the only sacred remnant that one can witness
there. This tree is supposed to be there even long before Haridas Thakur,
and later on was fortunate enough to offer shade and shelter to the great
Haridas Thakur. While staying there, he purposely avoided the main
streets, lest he might, by accident, touch some Pujari of Sri Jagannatha
and thereby disturb him in the performance of Puja. Whenever he moved
out of his residence, he was always very particular in observing these rules
as strictly as possible.
Thakur and Sanatan Gosvami
Sri Sanatan Gosvami, one of the most zealous followers of Sri

Chaitanya Mahaprabhu and prominent amongst the six Gosvamis of
Vrindavan, visited Puri, and halted with Haridas Thakur. Sri Rupa Gosvami,
the most prominent amongst all the followers of Sriman Mahaprabhu too,
when he came to visit Sri Jagannatha, remained quite close to the hut of
Haridas Thakur, who had the good fortune of witnessing the close
association of Sriman Mahaprabhu with Sanatan Gosvami and listening to
His personal instructions to him. One day Haridas Thakur said thus to
Sanatan Gosvami: - "I fail to find adequate words to describe your
immense luck. Sriman Mahaprabhu Himself declared your body as His Own
132 See footnote 128.
135
property. What an enviable fortune! Truly, no other devotee is as fortunate
as you are. Those functions which Sriman Mahaprabhu Himself could not
carry out, were entrusted to you for proper execution and that too in the
sacred Vrindavan, the crest-jewel of all the pilgrim spots and the most
favourite playground of our Beloved Lord Sri Krishna." Out of immoderate
humility Haridas Thakur continued; "This unfortunate body of mine has not
served any purpose. I could not utilise this in the service of our Beloved
Lord. It is a matter of utter regret that having taken a human form in this
sacred land-Bharatavarsha, the gift of this precious human body has been
sheerly wasted."
Sanatan Gosvami on Thakur
On hearing the praise from Haridas Thakur, Sanatan Gosvami said,

"You are the most fortunate and specially noted amongst the followers of
Sriman Mahaprabhu. I do not find an equal to you. Sriman Mahaprabhu
took His Advent into this world to relish and thereby spread the Glory of
the Divine Name adjunctively. He spread the glory of the Name through
you133. Daily you utter three lacs of Names of the Lord. You speak the
Glories of the Divine Name before all."134 "To have a beautiful blending of
both preaching and practice in religion in one and the same person is the
rarest of the rare achievements. We see some practise certain teachings
of the Sastras and refrain from any preaching. We also notice some who
speak much of the Sastras in impressive language with the least practice
of the same in their own life. A real preacher is he, who puts all the
teachings of the Sastras into the practical living. He is an 'Acharya'. He
alone is fit for preaching religion in public. In you, I see both. You are a
living and vivid expression of both practice and preaching in one
single personality. You are truly the teaching in one single
personality. You are truly the teacher of all. You deserve the highest
veneration from the whole world."135 Thus Sanatan Gosvami spoke out the
rare excellences of Haridas Thakur - the great Acharya of the Holy Name.
133 sanātana kahe, — "tomā-sama kebā āche āna

mahāprabhura gane tumi — mahā-bhāgyavān!
avatāra-kārya prabhura — nāma-pracāre
sei nija-kārya prabhu karena tomāra dvāre
134 pratyaha kara tina-laksa nāma-saṅkīrtana
sabāra āge kara nāmera mahimā kathana
135 āpane ācare keha, nā kare pracāra
pracāra karena keha, nā karena ācāra
'ācāra', 'pracāra', — nāmera karaha 'dui' kārya
tumi — sarva-guru, tumi jagatera ārya
136
Mahaprabhu's Sermon to Thakur and Sanatan Gosvami
Another day Sri Chaitanya Mahaprabhu gave ail inspiring sermon to

both Sanatan Gosvami and Haridas Thakur for the benefit of the world. He
said, "It is sheer foolishness to disregard a devotee in this world by means
of his social status, birth, etc., or even on the ground of his physical
health, beauty, and the like. The body of a true Vaishnav is perfectly
transcendental by nature. It is not of a stuff of the material world. It is
formed of transcendental ingredients of eternal existence, eternal
intelligence, and eternal bliss. Jivas by their real nature are the eternal
servants of the Lord. It is his aversion to the Supreme Lord and the abuse
of the freedom of will - a special endowment conferred on the Jivas, that
brings the souls imprisoned in various bodies into this material world. Even
in this forgotten state, our merciful Lord never forsakes us. He works for
our uplift and helps us to accumulate spiritual merits by enabling us to
render service, though unaware, to His favourite associates, which again,
in the long run brings us into contact with spiritual masters, who are all-
time servants of the Supreme Lord. The fortunate Jiva receives his training
under this master. He understands his position in the material world and
his relationship with the Supreme Lord and with all other objects, animate
and inanimate. He realises his helpless position and the folly that had
made him come down as a prisoner in this gross body. He simultaneously
feels an urge to surrender unconditionally to his spiritual preceptor; he
does so and the preceptor initiates him into the spiritual practice. He is no
longer the same old person engrossed in material thoughts. He now
becomes a perfectly spiritualised individual, free from any touch of worldly
blemish in him. His body together with all his senses has become the
object of the transcendental realm to be utilised in the exclusive service of
Sri Krishna - the Transcendental Alchemist. They are no longer objects of
this perishable and imperfect world. He is engaged for eternity in the
Transcendental Services of Sri Krishna in the specific devotional activities
that are allotted to him by the spiritual preceptor, a chief representative of
the Lord Himself and enjoys the perennial flow of incomparable bliss
emanating from such eternal service."
Thakur's ideal life - An eye-opener to Sadhakas
One day as usual with great joy Govinda, the personal attendant of
Sriman Mahaprabhu came to Haridas Thakur with Mahaprasada from Sri
Jagannatha temple. To the surprise of Govinda, Haridas Thakur lay still on
his bed, a rare thing at that time of the day. He was chanting the Holy
Name in a low voice and speed too. Govinda said, "Kindly get up and have
your prasada." Haridas Thakur replied that he would observe a fast on that
day as he could not complete his usual quota of Nama. He could not also
disregard the Mahaprasada. So he got up, bowed down to it, and honoured
the same by partaking a small quantity of it.
Haridas Thakur, by his exemplary life lasting up to even ripe old age
left deep impressions as to the spiritual conduct a sincere Sadhak should
necessarily pursue. It is essential that he must perform his practice of
137
chanting the Holy Name by keeping a regular number under any
circumstances; even at the sacrifice of food, rest, sleep, etc., he must
unfailingly stick to the chanting of the Name till he completes his fixed
quota of Names daily. Keeping an unfinished portion of the number of
Names for the succeeding day on some lame excuse or other is totally
forbidden. Irregular chanting of the Name fixing varying numbers for
different dates is also to be given up. At the time of receiving the Name
from the proper spiritual preceptor, the disciple will be told the minimum
number that he should everyday utter. The disciple has not the choice in
selecting a number according to his convenience. Strict observance of
such regular chanting only, will awaken in us a steadfast addiction to the
Divine Name. Without having any attachment to the Name and the
process of Its chanting, the aspirants cannot become eligible for the Mercy
of the Holy Name.
Once, Sri Chaitanya Mahaprabhu, on hearing the news about the
sincere renunciation of a great devotee of His, was extremely pleased and
expressed the following remarks for the edification of the fallen humanity.
"Persons who have renounced the world, their hearths and homes, and
their favourite relations, must engage themselves in the constant chanting
of the Holy Name. They must maintain their existence by securing alms.
Such persons, who depend upon other worldly-minded people for their
maintenance, are sure to fail in their spiritual attempts. They do not
succeed in their goal. Sri Krishna also never favours them; He passes them
by. Those of the mendicants who run mad after satisfying the various
tastes of their tongue, sustain a deplorable fall from their high spiritual
living and become slaves to the evil influences of the palate. Constantly
chanting the Name, the recluses must live upon harmless food, such as
fruits, roots, leafy vegetables, etc. Prompted by the evil temptations of the
tongue, those of the recluses, who run after delicious varieties hither and
thither, are only gluttons. They do not attain Sri Krishna."136 "O King! Those
whose quota of meritorious deeds is insignificant, will neither have faith in
Sri Govinda, His Divine Name, His Mahaprasada nor His devotees."137
Another day, Sriman Mahaprabhu came to meet His favourite
devotee, the great Haridas Thakur and inquired, "How do you feel
Haridas?"
Haridas Thakur replied, "My Lord! Physically I am fit, but mentally
and intellectually I am rather feeling weak."
Mahaprabhu insisted on him, "What is the trouble with you? Speak
frankly."
Haridas Thakur, "I am unable to complete my regular quota of
Names."
136 jihvāra lālase yei iti-uti dhāya

śiśnodara-parāyana krsna nāhi pāya
137 mahā prasāde govinde nāma brahmani vaiṣṇave
svalpa puṇya-vatāṁ rājan viśvāso naiva jāyate
(padma purāṇa)
138
Mahaprabhu, "Haridas! You are pretty old now. Why don't you
reduce the quota of Names? You are a realised soul. Why should you now
insist on completing your daily set quota of Names? You have taken your
advent for redeeming the world. You have tasted the sweetness of Name
enough; you have also spread the Glory of the Divine Name in the world.
Now reducing your daily quota of Names, perform the Sankirtan."
Haridas Thakur, "Pray, hear the humble request of this unworthy
servant. I have taken birth in a mean community and with a most
censurable body. The whole of my life is wasted in loathsome activities,
the most unlucky and fallen wretch. You have delivered such a person,
utterly unworthy of even being seen by others, and a right specimen of an
untouchable, from the unfathomable depths of the worst hell and lifted
him to the most coveted land of incomparable bliss, Vaikunth. You are the
Supreme Lord Whose Will is Law. The infinite universes move by Your Free
Will and move at Your bidding. By Your inconceivable Powers You perform
unimaginable marvels. You convert in no time a crow into the King of
birds. By Your causeless Mercy You made me dance in various ways. By
Your Grace, I, though an untouchable by caste, could eat the food
prepared by the most orthodox of Brahmins on Sraddha-day. Since long I
am having a great premonition in me. Somehow, I know not why, it
appears to me that You may conclude Your role in this world soon. O my
Lord! Be merciful to save me from that most heart-rending scene. I shall
not be able to bear it. Let me be permitted to breathe my last before You
conclude Your Lila. "Holding Your Lotus Feet on my breast, my eyes
gazing on Your moonlike Face and my tongue uttering your Name,
- Sri Krishna Chaitanya, I yearn to give up my life 138, if you are
gracious to me, O Embodiment of Kindness! Have the Mercy to grant me
this favour. Let this blameable body of mine fall before You. Be pleased to
fulfil the long cherished desire of this insignificant servant." On hearing
this humble, devotional, and touching words of Haridas Thakur, Sriman
Mahaprabhu replied thus: - "Haridas! Sri Krishna is an Ocean of Mercy.
Certainly He will fulfil your desire. What about Me? All My happiness is in
your company. Hence, is it proper on your part to leave Me and go away?"
Thakur's last request to Mahaprabhu
At this pathetic expression of Sriman Mahaprabhu, Haridas Thakur

caught hold of His Feet and prayed, "My Lord! Kindly do not deceive me.
Be pleased not to have any more attachment to this trifling being.
Undoubtedly You will grant me this prayer of mine. There are innumerable
devotees of great eminence who are always present here to assist You in
Your Pastimes. How does it matter if a worm like me leaves You? Does
Mother Earth feel the loss of an ant in any way? You are Ever-Merciful to
138 hrdaye dharimu tomāra kamala carana

nayane dekhimu tomāra cāṅda vadana
jihvāya uccārimu tomāra 'krsna-caitanya'-nāma
ei-mata mora icchā, — chādimu parāna
139
Your devotees. I am a humble reflection of a true devotee of Yours. Have
Mercy to fulfil my prayer."
On hearing these repeated entreaties of Haridas Thakur, Sriman
Mahaprabhu assuring him that He would meet him the next day,
embraced him and departed for performing His noon-ablutions to the sea.
The next morning after paying respects to Sri Jagannatha, Sriman
Mahaprabhu visited Haridas Thakur early in the morning, accompanied by
all His devotees. Haridas Thakur worshipped the Feet of Sriman
Mahaprabhu and all other devotees.
Mahaprabhu asked, "Haridas! What is the news?"
Haridas Thakur, "My Lord! As you command."
Forthwith Sriman Mahaprabhu asked His devotees to perform
Sankirtan. Prominent devotees like Sri Svarup Damodar, Sri Vakresvar
Pandit, Sri Rai Ramananda, Sri Sarvabhaum Bhattacharya, etc., joined the
Sankirtan. Sriman Mahaprabhu Himself sang the glories of Haridas Thakur
in a most impressive way and seemed totally lost in them. His words
moved the heart of every devotee present there.
Haridas Thakur was now convinced that the Merciful Lord granted his
prayer and that he must avail himself of this best opportunity for fulfilling
his long cherished desire. Haridas Thakur, accordingly requested Sriman
Mahaprabhu to take His seat exactly in front of him. How can the Merciful
Lord ever devoted to His Bhaktas disappoint a favourite devotee like
Haridas Thakur? Did He not commit Himself to many still greater deeds to
satisfy His devotees? How fascinating is His attachment and love for His
devotees! Did He not swallow fire for the sake of His Vrajavasis? Did He
not hold the reins of the horses to work as a Charioteer of Arjun on the
great battlefield of Kurukshetra causing even His Own soft Body to be
pierced by the never-ending shafts of the Kaurav opponents? How many
times He broke His Own vows for fulfilling those of His devotees? Was He
ever reluctant to act as an Ambassador to the Pandavas before the wicked
Kaurav chiefs or as a gate-keeper at the palace of Mahabali?
Thakur's prayer granted
Yes, Sriman Mahaprabhu sat in front of His devotee. Haridas Thakur

fixed his eyes on the Face of Sriman Mahaprabhu like bees on a lotus. He
clasped both the Feet of Sriman Mahaprabhu to his bosom, took the feet
dust of all other devotees on his head, repeatedly uttering the Name
of Sri Krishna Chaitanya, drinking the Nectarine Beauty of His
moonlike Face. With the holy Name in His mouth, the great
Namacharya breathed his last. The departure of Haridas Thakur at his
sweet will, reminds us of the passing away of the great Bhisma of yore.
140
Thakur's Samadhi
Loud Sankirtan rent the sky. Sriman Mahaprabhu transported with

spiritual ecstasy, became extremely uncontrollable. He lifted up the body
of Haridas Thakur and danced in spiritual rapture. Every other devotee
present there, could experience an irresistible inspiration. All of them were
dancing and singing the Name of the Lord in the company of Sriman
Mahaprabhu, saturated with unbounded joy. After performing Sankirtan for
some time, they placed the body of Haridas Thakur in a specially
decorated palanquin, and took out a great procession amidst loud
chanting of the Holy Name. Sriman Mahaprabhu Himself led the
procession, dancing ahead. The procession marched directly to the sea.
There, the body of Haridas Thakur was given a bath, while doing so Sriman
Mahaprabhu declared, "The sea has become a great Tirtha from today".
Since then, that bathing Ghat of Haridas Thakur is considered to be a holy
spot in the sea at Puri. Thousands of pilgrims from different parts of India
perform their bath daily at this particular spot. Every devotee took the
feet-wash of Haridas Thakur. They applied to his body the sandal paste
brought for the occasion from the temple of Sri Jagannatha, and with all
customary observances, his body was placed in the earth amidst loud
Sankirtan by all the devotees. Sriman Mahaprabhu Himself placed the
sand first on his body. A beautiful 'Samadhi' was constructed and even
today it is a place of great importance at Puri. Haridas Thakur's Samadhi is
visited by thousands of people throughout the year. Regular worship too is
carried out there daily.
The party of devotees headed by Sriman Mahaprabhu, after
performing Sankirtan for some time, circumambulated the Samadhi and
came to the 'Simhadvar', i.e., the gate of Sri Jagannatha temple. Sriman
Mahaprabhu Himself, spreading His own cloth, begged alms of
Mahaprasada. Everyone dealing with Mahaprasada parted wholeheartedly
whatever quantity they could afford to part with. Within a short interval, a
huge quantity of Mahaprasada was collected and a grand feast was given.
Sriman Mahaprabhu with His Own hands served Mahaprasada
sumptuously to one and all. On completion of honouring Mahaprasada, He
presented to all devotees garlands and sandal paste and showered boons
on all those who partook in the function. He assured them all the
attainment of Sri Krishna soon, as the proper result of the Darsan of
Haridas Thakur. He said, "Sri Krishna by His causeless Mercy favoured Me
with his company. Sri Krishna's Will is independent. He has deprived Me
today of Haridas’s company. When Haridas willed that he must leave the
world, how could I retain him here? By his sweet will he left the world as
the great Bhishma of hallowed memory. Haridas was the crest-jewel of the
world. By his departure, the earth is devoid of her treasure." With these
words Sriman Mahaprabhu danced uttering the words, "All glory to
Haridas." All the other devotees followed Sriman Mahaprabhu. They too
repeated, "Glory to the great Haridas who proclaimed the Transcendental
Glories of the Holy Name." Thus, the most glorious, inspiring, and
exemplary career of Haridas Thakur as the great 'Namacharya', to our
utter ill-luck, is closed from the view of the people of this world. No
141
material words, however rich they may be, are adequate enough to
express the glories of this great saint, one of the most favourite eternal
associates of Sri Krishna Chaitanya Mahaprabhu.
Descent and ascent of Bhaktas
The appearance and disappearance of the eternal associates of the

Supreme Lord, are not to be confused with the births and deaths of
ordinary mortals. The devotees of the Lord who make their appearance
into this world, do so according to the sweet Divine Will. They do not come
here on any compulsion of Karma as in our case. They are not under the
influence of the divine illusory energy (Maya) even when they are here.
Maya cannot exercise any power on the true devotees of her Lord. They
are not under her control. Hence, their appearance is not actuated by the
compulsion of Maya, to reap the reactions of their past actions
(Prarabdha). Neither have they any bondage for any of their actions in this
world. Actions themselves are not dangerous if they are properly utilised.
Actions are harmful to the core and are the very cause of this repeated
cycle of births and deaths, only when they are done without the least
desire of pleasing the Supreme Lord. Actions when performed for the
pleasure of the Lord result in Bhakti. Acts of Bhakti not the cause of
Samsar as godless and selfish actions are. Hence, a devotee, whose very
existence itself is to render the maximum pleasure to the Supreme Lord, is
not responsible for his various actions in this world. He is an
unconditionally surrendered person, who is invariably under the direct
guidance of the Supreme Lord. He has no option independent of the Lord,
his only Object of Worship. Every action of his, however insignificant it
may be, is in full accordance with the Divine Will. As such, there is no
Karma Bandha or bondage of actions for him.
The sanctity that follows the Advent day of Bhagavan, is also equally
shared by the birthday of His devotees. Just as Pradyumna, Aniruddha,
Sankarshana, Lakshmana, Bharata, Satrughna, etc., accompany the Lord
whenever He makes His Manifestation in this world, the devotees too, take
births according to the Lord's desires. They only follow the Lord in all His
Manifestations and retire to the eternal realm along with Him when the
purpose of their birth is fully accomplished. The devotees are not bound by
any of their actions here.139
139 vaiṣṇavera sei-mata tithira caritra

(śrī caitanya-bhāgavata, ādi 3.48)
ye rūpe pradyumna aniruddha saṅkarṣaṇa
yei rūpa lakṣmaṇa bharata śatrughna
tāṁ hārā ye rūpa prabhu-saṅge avatare
vaiṣṇavere sei rūpa prabhu ajñā kare
ataeva vaiṣṇavera janma-mṛtyu nāi
saṅge āisena saṅge yāye na tathāi
dharma karma janma vaiṣṇavera kabhu nahe
padma purāṇete ihā vyakta kari 'kahe
(śrī caitanya-bhāgavata, antya 8.171-174)
142
The appearance of a devotee of the Supreme Lord is as much an
important and eternal even as the Advent of Bhagavan Himself. The
devotees of the Lord, are not separate entities entirely different from Him.
They appear along with Bhagavan for fulfilling various purposes of His,
sometimes in advance, and some of them by the Will of the Lord, appear
even after His departure from this world. The same is the process in their
disappearance as well. The devotees make their appearance fully retaining
all their spiritual powers and save us from all the awful sufferings. The
career of Thakur Haridas is a glorious and living example of all these
infallible facts. If we fail to understand these basic truths on the real
position of devotees, our failure to understand it is in itself the proof of our
aversion to Godhead, the vital cause of our imprisonment into these
material bodies.
yathā saumitri-bharatau yathā saṅkarṣaṇādayaḥ

tathā tenaiva jāyante martya-lokāṁ yadṛcchayā
punas tenaiva yāsyanti tad viṣṇoḥ śāśvataṁ padaṁ
na karma bandhanaṁ janma vaiṣṇavānāṁ ca vidyate
(padma purāṇa, u. 247.57-58)
143
MAHAPRABHU'S DISCOURSE ON NAMA
AFTER the acceptance of Sanyas, Sri Krishna Chaitanya Mahaprabhu

toured all over India for a period of six years sanctifying all the places on
His way and converting lacs and lacs of people to His unique religion of
Transcendental Love by spreading the Divine Dispensation of Nama-
Sankirtan. He conquered the whole of India, from the great Himalayas to
Cape Comorin by this most efficacious, catholic, and simple method. This
new process is profound and easy at once. It has got the dual capacity of
satisfying a profound scholar well-versed in the Sastras and gifted with the
art of debate, and an ordinary unlettered man of the street. This
marvellous combination in bringing together persons, diametrically
opposite, under a single banner was never before experienced by anyone
in the religious history of the world. Such a unique and sublime religion
accessible to the classes and masses was never popularised to the
inhabitants of India or the world by any of the Prophets, Messiahs,
Acharyas, Saints, Philosophers, or even the Descents (Avataras) of the
Supreme Lord prior to the Advent of Sri Chaitanya Mahaprabhu. This is an
undisputed fact. Making full use of this wonderful weapon of the highest
potency, He did marvels which human language cannot adequately
express. The tremendous influence of the Nama-Sankirtan has pierced
through all our adamantine coatings, the result of the worst type of the
accumulated heaps of sins of many births, and left Its impressions of firm
faith and love to the Beloved Supreme Lord Sri Krishna. Why? Even the
very haters of Hindu religion, also could feel the inexpressible glory, the
universal and all round efficacy of the Name. That a good many of them
have lately adopted this cult, is the solid proof of Its efficacy and
popularity. Even the wild animals were no exceptions; inspired by the
Divine Influence of the Holy Name, they forgot their ferocious nature - the
worst animal instincts in them - they danced; they kissed each other, they
rubbed their faces; they shouted with extreme joy; they rolled on the
ground and what other wonderful actions they did, can be adequately
expressed only by an eyewitness.
Mahaprabhu at Benares
After visiting many places in the South, Sriman Mahaprabhu came to

Benares on His way to Vrindavan. The inhabitants of Benares, and
especially the huge Sanyasi section, headed by Prakasananda Sarasvati,
proved for Him a hard nut to crack. Sufficiently reinforced with the highly
intellectual, barren, and abstruse philosophical arguments of monism, for
which Benares was the greatest stronghold, these Sanyasis and
particularly their leader were at their wit's end to strike at the every root
of this Universal Religion inculcated by Sriman Mahaprabhu, Who had
done wonders in other parts of India. But for these dry intellectualists, His
religion appealed to be a failure. Elsewhere He has mentioned thus:
144
-"Bhagavan is always kind to people who have in them the virtue of
humility, but, to those who are extremely proud of their learning, ancestry,
lineage, wealth, etc., the Mercy of Bhagavan continues to be
unattainable."140
"Me thinks that a Svapach, who has dedicated his body, mind, soul,
word, wealth, and all his activities to the service of the Supreme Lord
Bhagavan, is far superior to a Brahmin of high lineage and esteem, with a
dozen merits, but averse to the worship of the Lotus Feet of Sri Vishnu.
The former purifies himself with his entire clan, whereas, the latter does
not."141 Their position takes as still more dangerous turn than ever before,
when such arrogant persons become mendicants. Prakasananda Sarasvati
was of this disposition then. The very sound 'devotion' or Bhakti to
Bhagavan was nauseating to him. Intellectual disputations and verbal
juggleries were conceived by him as the fundamental principles of religion
and the pinnacle of its achievement. When Sriman Mahaprabhu was at
Kasi, i.e., Benares, a fortunate Marathi Brahmin, who happened to meet
Him, was highly impressed by Him. While Prakasananda Sarasvati was
expounding Vedanta Sutras before his disciples, this Brahmin apprised him
of all the news about Sriman Mahaprabhu thus: -
Maratha Brahmin impressed by Mahaprabhu
"A Sanyasi has come here from Jagannatha Puri. His Glories and
mystic Powers defy description. He is of extraordinary Features and
Deeds. He is a marvellous example of beauty having a colour similar to
that of molten gold and well developed limbs, with all accompanying signs
unusual in an ordinary human being. He is shining with all signs of
Godhead and His sight kindles in one the belief that He is the veritable
Lord Narayana Himself. Those who look at Him, automatically chant the
Name 'Krishna' again and again. All the signs of Mahabhagavata described
in Srimad Bhagavata can be seen fully displayed in His Person. He
constantly utters the Name 'Krishna' and tears roll down on His cheeks like
the flowing waters of the river Ganges. Sometimes He dances, sometimes
He laughs, He sings, He weeps incessantly on some occasions, sometimes
He thunders like the roar of a lion. This great Personage, by name Sri
Krishna Chaitanya, is the Real Benefactor of the entire world. His Name,
Form, Qualities, Activities - are all unparalleled. A first-hand experience of
His sight will convince one beyond any doubt."
140 dīnere adhika dayā kare bhagavān

kulīna, pandita, dhanīra bada abhimāna
141 viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-
pādāravinda-vimukhāt śvapacaṁ variṣṭham
manye tad-arpita-mano-vacanehitārtha-
prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ
145
Prakasananda's remarks
Prakasananda took this description of Sriman Mahaprabhu from the

Marathi Brahmin in a very slighting way. He laughed at it with utter scorn
and said, "Yes, yes, I have heard about Him, that Sanyasi of Bengal - a
great sentimentalist, a disciple of Kesav Bharati, and a notorious deceiver
of the public. His name is Chaitanya, and with His group of similar
sentimentalists, He roams in different parts of the country, even in
villages, dancing all along. He, who sees Him, takes Him to be Isvar. Such
is His capacity to delude the people; all those who see Him feel the spell of
His magic. Leave aside others, even the eminent Vedantic scholar
Sarvabhaum Bhattacharya has fallen a prey to His great spell. I came to
know of late, that Bhattacharya has become mad after this Chaitanya. He
is a Sanyasi only by name; but He is a great wizard. In this city of Kasi, his
emotional exhibits would not fetch Him anything; He would not succeed
here. Do not go to Him again, but listen to Vedantic discourses. The
company of such unrestrained people will spoil your life here and
hereafter."
The Marathi Brahmin was a fortunate person. He was not convinced
by Prakasananda's words; on the contrary, he felt too much wounded at
heart by the remarks of the Sanyasi leader. He silently left the place and
reported all these criticisms to Sriman Mahaprabhu and requested Him to
save him and the other devotees from the attacks of these people. Sriman
Mahaprabhu patiently heard his grievances. His merciful heart longed to
do something to redress the sorrows of His true devotees. He waited for a
proper opportunity. He did not do anything on that occasion. He
proceeded to Vrindavan. While returning from Vrindavan, He halted at Kasi
for a considerable time. By the repeated requests of His devotees, He
decided to try the remedy at His disposal at Kasi as well. This is not a big
feat for Him to do.
Mahaprabhu accepts Maratha Brahmin's invitation
One day the Marathi Brahmin invited all the Sanyasis for taking alms
of food at his place. Sriman Mahaprabhu too, was specially invited. All the
invitees gathered. The extraordinary features, the unusual brilliance and
the charming Personality of Sriman Mahaprabhu were noticed with great
wonder and respect by one and all present there. Everyone, including
Prakasananda felt an urge to show Him respect. The Sanyasi leader
wished to cultivate his friendship. He approached Sriman Mahaprabhu and
led Him to his side and offered a seat quite close to him. Prakasananda
was eager to know why Sriman Mahaprabhu had given up the study of
Vedanta, the duty of Sanyasis and had taken to this emotional life of
chanting the Name, dancing, singing, etc., - a very low type of religious
practice.
146
Mahaprabhu expounds the Divine Name
Sriman Mahaprabhu had accepted the invitation of this Marathi

Brahmin purposely to teach a lesson to Prakasananda and his group. He
replied, "Well, my revered sir! Kindly hear my answer to your query. My
spiritual preceptor found out that I was a dull-witted person. You know
fairly well that such persons are not eligible for the study of Vedanta. My
master informed Me kindly that I did not deserve that course and
suggested to Me to chant the Mantra 'Krishna' constantly, as this Mantra is
the essence of all the Mantras. By the effect of uttering 'Krishna
Mantra', one is delivered from the bondage of Samsar; but, by the
efficacy of singing the Name 'Krishna', one attains to His Lotus
Feet. In this Kali Yuga, no other practice, except the practice of
Nama is effective, as Nama is the essence of all Mantras and
Sastras.142 So saying, My master taught Me an important Sloka and I got
the same studied by heart. According to the instructions of My master I
started repeating the Name constantly, with the result that in a short time
My mind became dazed. All My patience was lost. Yes, I turned out
definitely frantic. I laughed, I wept, I danced, sang songs, like one who is
out of his senses. After a while I composed Myself and thought seriously on
this peculiar change in My disposition. I concluded beyond doubt that I
have become utterly mad as a result of the-practice of chanting the Name.
Yes, I am lost to Myself, having lost all self-control. I was eager to find out
an immediate remedy for it. I approached My spiritual master and placed
all My grievances before him. "What Mantra My lord hast thou imparted to
Me? What power It has! By continuing to recite It mentally the Mantra has
made Me mad. It makes Me laugh, dance, and cry." "This indeed is the
nature of the Maha Mantra of the Nama 'Sri Krishna' that whoever recites
It, experiences a loving attachment to Sri Krishna."143
142 prabhu kahe — śuna, śrīpāda, ihāra kārana

guru more mūrkha dekhi' karila śāsana
mūrkha tumi, tomāra nāhika vedāntādhikāra
'krsna-mantra' japa sadā, — ei mantra-sāra
krsna-mantra haite habe saṁsāra-mocana
krsna-nāma haite pābe krsnera carana
nāma vinu kali-kāle nāhi āra dharma
sarva-mantra-sāra nāma, ei śāstra-marma
143 eta bali' eka śloka śikhāila more
kanthe kari' ei śloka kariha vicāre
harer nāma harer nāma harer nāmaiva kevalam
ei ājñā pāñā nāma la-i anuksana
nāma laite laite mora bhrānta haila mana
dhairya dharite nāri, hailāma unmatta
hāsi, kāndi, nāci, gāi, yaiche madamatta
tabe dhairya dhari' mane kariluṅ vicāra
krsna-nāme jñānācchanna ha-ila āmāra
147
"After hearing My words, he replied, "This is the real nature of
chanting the Name 'Sri Krishna'. It awakens 'Prem to Sri Krishna',
in the devotee, who performs Its utterance sincerely. Love for Sri
Krishna is the summum bonum of human existence. In comparison to
this attainment, which is otherwise called the fifth achievement of
humanity, i.e., Panchama Purushartha, all the other four attainments, viz.,
Dharma, Artha, Kama and Moksa are insignificant like a blade of grass.
Prem or this fifth attainment of humanity is like a vast and
unfathomable ocean of nectarine bliss, whereas the happiness
derived from the realisation of the Attributeless Brahman of the
Upanishads is not even a drop in the ocean. The real fruit of chanting
the Name 'Sri Krishna' is the attainment of this highest goal - His
unalloyed Love. This is the unanimous verdict of all the Sastras. The
signs of dancing, etc., are the accompanying characteristic developments
of this sublime achievement of Prem. I am immensely pleased to learn
that You have attained this result in a short period. Now, You sing, dance
and perform Sankirtan in the company of devotees and deliver the people
of the world by imparting them the Name 'Sri Krishna'."144
"Thus advising Me, he taught Me a Sloka from Srimad Bhagavata
which forms the gist of that holy book, the crest-jewel of all the Sastras.145
As I have complete confidence in these words of My master, I constantly
pāgala ha-ilāṅ āmi, dhairya nāhi mane
eta cinti' nivediluṅ gurura carane
kibā mantra dilā, gosāñi, kibā tāra bala
japite japite mantra karila pāgala
hāsāya, nācāya, more karāya krandana
eta śuni' guru hāsi balilā vacana
144 krsna-nāma-mahā-mantrera ei ta' svabhāva
yei jape, tāra krsne upajaye bhāva
krsna-visayaka premā — parama purusārtha
yāra āge trna-tulya cāri purusārtha
pañcama purusārtha — premānandāmrta-sindhu
moksādi ānanda yāra nahe eka bindu
krsna-nāmera phala — 'premā', sarva-śāstre kaya
bhāgye sei premā tomāya karila udaya
premāra svabhāve kare citta-tanu ksobha
krsnera carana-prāptye upajāya lobha
premāra svabhāve bhakta hāse, kānde, gāya
unmatta ha-iyā nāce, iti-uti dhāya
sveda, kampa, romāñcāśru, gadgada, vaivarnya
unmāda, visāda, dhairya, garva, harsa, dainya
eta bhāve premā bhaktaganere nācāya
krsnera ānandāmrta-sāgare bhāsāya
bhāla haila, pāile tumi parama-purusārtha
tomāra premete āmi hailāṅ krtārtha
nāca, gāo, bhakta-saṅge kara saṅkīrtana
krsna-nāma upadeśi' tāra' sarva-jana
148
perform this Sankirtan of the Name 'Sri Krishna'.146 It is this grand Name
and Its unaccountable Mercy that makes Me often sing or dance in
spite of Myself. I do not betray these signs or deeds wilfully with
any purpose. The ever-increasing ocean of bliss that one can
enjoy by the chanting of the Name 'Sri Krishna', is very great in
comparison with the joy that one can experience by realising the
Undifferentiated Brahman of the Jnanis or even merging into it.
The former is vast like an unfathomable surging ocean, while the latter is
like a cow's hoof-mark filled with water."147
Sri Chaitanya Mahaprabhu's reply was most instructive and highly
impressive to the assembly of Sanyasis. To convince them further, He
gave a splendid discourse on Srimad Bhagavata at great length. This
exposition revolutionised the entire audience. All of them felt deeply
inspired with the teaching of Sriman Mahaprabhu and being overcome
with deep feelings of respect, addressed Him thus: - "We realise You as
the veritable Sri Narayana. Our ears are indeed blessed by hearing Your
most illuminating discourse. We are charmed by the sweetness of Your all-
alluring complexion. We are all overwhelmed by Your grandeur. What You
say is quite true."148
Another day, Sriman Mahaprabhu, visited Sri Bindu Madhava and
was engrossed in Sri Nama-Sankirtan and ecstatic dance in the company
of His devotees. Soon thousands of people joined the Kirtan. They slowly
wended their way through the streets of Kasi. Eventually, they reached
near Prakasananda's residence. The loud chanting of the name attracted
his attention. He came out with his disciples to witness what it was. He
witnessed the impressive Personality of Sriman Mahaprabhu surrounded
by a huge crowd dancing in ecstasy. What a wonder! He could not resist
the Divine Influence. Prakasananda with a vast number of his disciples, felt
the magnetic urge of Sriman Mahaprabhu's Sri Nama-Sankirtan. They
loudly uttered the Name 'Sri Hari', and joined the crowd. The inhabitants of
145 See footnote 22

146 ei tāṅra vākye āmi drdha viśvāsa dhari'
nirantara krsna-nāma saṅkīrtana kari
147 sei krsna-nāma kabhu gāoyāya, nācāya
gāhi, nāci nāhi āmi āpana-icchāya
krsna-nāme ye ānanda-sindhu-āsvādana
brahmānanda tāra āge khātodaka-sama
tvat-sāksāt-karanāhlāda-viśuddhābdhi-sthitasya me
sukhāni gospadāyante brāhmāny api jagad-guro
(śrī caitanya-caritāmṛta, ādi 7.96-7.98)
148 ihā śuni' bale sarva sannyāsīra gana
tomāke dekhiye yaiche sāksāt nārāyana
tomāra vacana śuni' judāya śravana
tomāra mādhurī dekhi' judāya nayana
tomāra prabhāve sabāra ānandita mana
kabhu asaṅgata nahe tomāra vacana
149
Kasi were astounded with incomparable joy. Prakasananda did not waste
his time any further. He worshipped the Holy Feet of Sriman Mahaprabhu,
Kasi, with all its impenetrable intellectual fortifications was carried away
by the unconquerable Divine force of Nama-Sankirtan, reinforced and
commanded by the All-Loving Personality of Sri Krishna Chaitanya
Mahaprabhu.149
Kasi is a blessed city. All the opponents yielded to the Divine Sri Hari
Nama. There was Sankirtan everywhere in the town. Sanyasis and scholars
giving up all their intellectual jugglery and discourses on Vedanta, took to
the study of Srimad Bhagavata. What a magical conversion overnight! All
Glory to the Divine Name! Let Sri Chaitanya Mahaprabhu be glorified!
For all sincere souls aiming at the realisation of the ultimate goal of
human existence, the above incident is of invaluable significance. Sincere
and unbiased aspirants, searching after the Absolute Truth, can take those
expressions as the final authority since they come out from the Holy
Mouth of Sri Chaitanya Mahaprabhu. He, out of His causeless Mercy, has
explained the whole process of His all-embracing cult of 'Nama-Sankirtan'
as simply as possible. Beginning from the lowest stage of spiritual life; till
the attainment of the final goal, the royal path is clearly and vividly
described for the benefit of any unsophisticated and unbigotted aspirant
who intends to proceed on such a course.
Nama and Mantra
"The Mantra is composed of three, four or five Sanskrit words

beginning with what is called the Seed Word with the Name of Sri Krishna
and a dedicatory word attached to it. The Seed Word is the Seed of Sri
Krishna's Love. It awakens in the heart spiritual passion. This Seed Word, if
mentally repeated with intense concentration, bursts open the shell of the
Sound-Form of Sri Krishna - His Name, which contains the Nectar of
Absolute Love. The word 'Sanskrit' means pure, refined. The Sanskrit
language is the language of the pure, undefiled voice of Nature. Hence, it
is called 'the language of gods' who are representatives of nature's
attributes. These attributes are blendings of forces. Each force has a name
(sound), a form, and a quality. A man in intense pain expresses it in such
sounds, like "Oh-h” or "Ah-h". This "Oh-h", or "Ah-h" may be called the
sound (voice) of pain, contortions of the face the expression of its form,
and the feeling it produces is its quality. The quality is the substance of
the force called pain and its sound and sign (form) are its expressions. If
there were a microscope powerful enough to reveal to our view the figures
which sound vibrations create on Ether, we would then find that the above
mentioned sound expressions of Pain create forms in Ether much like the
combined letters "Oh-h" or "Ah-h". This means that it is from the
impressions of sound vibration on Ether that characters of all languages
149 saba kāśī-vāsī kare nāma-saṅkīrtana

preme hāse, kāṅde, gāya, karaye nartana
150
have been formed; the pictures reflecting themselves on the inventor's
mind through the medium of its subtle force called inspiration."*
"The characters (Sanskrit ‘Charitra’) of the Sanskrit language, the
parent language of all languages, are born with creation. They are entities
in Nature, form-expressions of her forces. They are eternal and
indestructible - Akshar, as characters are called. The vowels are the
masculine forces. The masculine characters (vowels) are independent, the
feminine characters (consonants) are dependent. The vowels can be
pronounced by themselves, the consonant can be only pronounced when
united with the vowels. The vowels are the expressions of the Essence of
the Deity (Sri Krishna), the consonants are the expressions of the Will-
force of the Deity (Prakriti that which procreates), Nature is born of sound,
the attribute of Ether (Akas) which was the first manifestation of creation.
The first sound was 'AUM' misspelled and mispronounced in English as
'OM'. The vowel 'A' (pronounced AU in Sanskrit), the initial letter of the
word 'AUM' is the parent of all letters and languages. This 'AUM' in sound,
represents the distant vibrations of Sri Krishna's Flute, the music of Love,
while its character-form in Sanskrit resembles the form of Sri Krishna
playing on His Flute. This is the mystery of what Sri Krishna Himself says in
the Gita, "I am the Word 'AUM'."
"The different combinations of the other Sanskrit characters (form of
natural forces), called words, represent, similarly pictures of sound forms
of different attributes and objects. Sanskrit words, in fact, are sound-shells
which hold within them essences of the attributes they represent and the
object they signify. The letters 'K, R, I, SH, N, A', joined together
form the word 'Krishna', Which is the Sound-shell of the Essence
of Love, Nature's Absolute Attribute, produced by the fusion of
the forces of which the composing characters are sound-forms.
When frequently repeated together with the Love-Passion Seed-
Word, its vibrations, after purifying the atmosphere of the mind,
illumine in time its inner chamber, the heart, which is the door of
the soul, and fills it with the ecstasy of Bliss."*
The Mantra that comes from the holy mouth of the Guru and
imparted to the disciple is not an ordinary formula composed of material
alphabets. It is a special formula consisting of the Names of the Lord in
which special power is infused. It saves us from the mental hallucinations.
The material mind is always busy in its twofold functions of forming ideas,
and dissolving them the next moment. Without the help of these Mantras,
the conditioned souls remain helpless dupes under the terrible influence of
the materialised mind.
In Mukundamala Stotra the Glory of the Mantra is stated thus: - "O
my tongue! You want to prattle always and waste the precious time for
nothing. You do not remember even for a single moment that the time
once spent, can never come back at any cost. There is no power on earth
that can give back the lost time. You waste this precious time without
* Extracts from 'Sri Krishna – the Lord of Love'

* Extracts from 'Sri Krishna – the Lord of Love'
151
understanding that death is fast approaching. Like frogs on the banks of
tanks, lakes, or rivers who by their usual croakings, invite their own death
in the form of snakes who make them their easy prey, you too, by your
idle gossips shamelessly waste the valuable time unmindful of the fast
approaching death with its wide open jaws. You do considerable havoc to a
human being by your prattles and by your uncontrolled eating. Do not
waste the time any more like this, be wise. Go on repeating the Divine
Krishna Mantra constantly, which has the capacity to destroy all your
enemies, both internal and external, the One that is specially worshipped
by all the Upanishads, the One that eradicates the very root cause of our
repeated cycle of births and deaths, the Mantra that dispels the
accumulated heaps of nescience, the One that is the very source of all
noble and high achievements, the Mantra that marvellously saves us from
the virulent poisonous influence of the powerful sense-objects and their
fleeting pleasures of this world and the blessed Mantra that fulfils the very
purpose of this precious human birth."150
'Mantra' and 'Nama' are not quite different; yet there is a difference
in results. The Mantra of Sri Krishna saves us from the evil grips of the
materialised mind, and delivers us from the thraldom of Maya. Mantra is
formed of the Names alone; but with a suffix indicating self-dedication of
the disciple at the Feet of the Ford. Whereas the Name is addressed
directly in the vocative case as in, "O Hari-Nama! I take absolute
shelter in You, Who are ever being resorted to by the eternally
liberated souls."151
"And man drew Love from the Name, for the Name the potency of
love contained, even as the seed the tree doth hold or the bud the fruit of
the tree enfolds."
Sri Chaitanya Mahaprabhu continuously stayed at Puri for eighteen
years. Devotees from Bengal used to visit Puri every year, greatly eager
for His Darsan, on the occasion of the Ratha-Yatra (chariot-celebrations).
While returning after the festival, they used to get many of their spiritual
problems solved by receiving enlightenment directly from Sriman
Mahaprabhu. Once, some important devotees of a village by name
'Kulingram', on the eve of their departure, requested Sriman Mahaprabhu
to enlighten them with the nature of duty that should be performed by
householders.
150 śatru-cchedaika-mantraṁ sakalaṁ upaniṣad-vākya-sampūjya-mantraṁ

saṁsāroccheda-mantraṁ samucita-tamasaḥ saṅgha-niryāṇa-mantram
sarvaiśvaryaika-mantraṁ vyasana-bhujaga-sandaṣṭa-santrāṇa-mantraṁ
jihve śrī-kṛṣṇa-mantraṁ japa japa satataṁ janma-sāphalya-mantram
151 ayi mukta-kulair upāsyamānaṁ
paritas-tvāṁ hari-nāma saṁśrayāmi
(stava-mālā; śrī-kṛṣṇa-nāmāṣṭakam 1)
152
Mahaprabhu's advice to householders
Sri Krishnadas Kaviraj Gosvami, the author of Sriman Mahaprabhu's

celebrated biography, 'Sri Chaitanya Charitamrita' describes the incident
in Sri Gauranga Mahaprabhu's Own Words, as follows: - “Serve Sri
Krishna and His devotees and constantly perform the Sankirtan of
the Name of Sri Krishna."152 "By the single Name of Sri Krishna all
your sins are destroyed and it helps the appearance of nine-fold
devotion, viz., (1) hearing the Glories of the Lord, (2) utterance of
the Name, (3) remembrance, (4) showing respect by touching the
Feet, (5) ritualistic worship, (6) offering prostrations, (7) serving
like a faithful servant, (8) friendship, and (9) absolute self-
surrender. The Name is independent and All-Powerful. Hence, It
does not require the assistance of any other process for the
fulfilment of Its Efficacies. It does not even wait for initiation or
such other ritualistic observances. No sooner the Name 'Krishna'
appears on the tongue, than It redeems all persons, irrespective
of their status, right from the Chandal upwards. As a secondary
effect, It destroys our earthly bondage and its cyclic effect and as
the primary result, It attracts our mind to the Feet of Sri Krishna
and confers unflinching Love for Him." "This Maha Mantra formed of
the Names of Sri Krishna which attracts the hearts of all pure souls who
have to their credit an abundance of accumulated heaps of religious
merits, which strikes effectively at the very root of the worst type of sins,
which is easily accessible to all human beings endowed with the power of
speech, beginning with a Chandal (a low caste outside the pale of the
fourfold classification of society), and which enables us to the attainment
of the great wealth 'liberation', bestows Its result the moment It comes in
touch with the tongue.153 It never waits or depends upon initiation
(Diksha),154 or any other forms of preparatory ritualistic observances
152 prabhu kahena, — 'krsna-sevā', 'vaisnava-sevana'

'nirantara kara krsna-nāma-saṅkīrtana'
153 śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam
iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā
kriyeta bhagavaty addhā tan manye 'dhītam uttamam
eka krsna-nāme kare sarva-pāpa ksaya
nava-vidhā bhakti pūrna nāma haite haya
dīksā-puraścaryā-vidhi apeksā nā kare
jihvā-sparśe ā-candāla sabāre uddhāre
anusaṅga-phale kare saṁsārera ksaya
citta ākarsiyā karāya krsne premodaya
154 divyaṁ jñānaṁ yato dadyāt kuryāt pāpasya saṅkṣayam
tasmād dīkṣeti sā proktā deśikais tattva-kovidaiḥ
(viṣṇu-yāmala; śrī hari-bhakti-vilāsa 1.2.9)
153
(Purascharana),155 and such other holy performance for the success of this
Mantra."156 Diksha is a purificatory process by which the disciple is
completely freed from all this sins and spiritual knowledge is imparted to
him by the spiritual preceptor. Purascharana, is for the attainment of
success of the Mantra, the Sastras recommend a preparatory ritualistic
course consisting of fivefold religious practices to be observed daily. They
are (1) worship of the Lord on the three special junctures of the day, i.e.,
early morning, midday, and evening, (2) repetition of the Mantra received
from one's Guru, (3) daily libations, (4) religious sacrifices with oblations,
and (5) daily feeding of Brahmins. These fivefold observances are
unavoidably necessary for achieving success in the chanting of Mantras.
But in the case of uttering the Name, such observances are not necessary
or essential.
Vaidhi Bhakti
On another occasion, Sriman Mahaprabhu gave the following bit of

precious advice to Sanatan Gosvami, when the latter visited Puri from
Vrindavan.157 When compared with the practice of the various forms of
devotional observances mentioned in our Puranas, the nine-fold 158 ways of
devotion declared in Srimad Bhagavata, occupy a very high position.
Puranas have described about sixty-four methods of devotional
practices.159
155 pūjā traikālikī nityaṁ japas tarpaṇam eva ca

homo brāhmaṇa-bhuktiś ca puraścaraṇam ucyate
156 ākṛṣṭiḥ kṛta-cetasāṁ su-manasām uccāṭanaṁ cāṁhasām
ācaṇḍālam amūka-loka-sulabho vaśyaś ca mukti-śriyaḥ
no dīkṣāṁ na ca sat-kriyāṁ na ca puraścaryāṁ manāg īkṣate
mantro 'yaṁ rasanā-spṛg eva phalati śrī-kṛṣṇa-nāmātmakaḥ
(padyāvalī 29)
157 bhajanera madhye śrestha nava-vidhā bhakti
'krsna-prema', 'krsna' dite dhare mahā-śakti
tāra madhye sarva-śrestha nāma-saṅkīrtana
niraparādhe nāma laile pāya prema-dhana
158 See footnote 153
159 guru-pādāśrayas tasmāt kṛṣṇa-dīkṣādi-śikṣaṇam
viśrambheṇa guroḥ sevā sādhu-vartmānu-vartanam
(śrī bhakti-rasāmṛta-sindhu 1.2.74-95/1.2.97-237)
154
1. śrī guru pāda āśrayaḥ Accepting shelter at the feet of the spiritual preceptor,
2. śrī kṛṣṇa dīkṣā ādi śikṣaṇam Receiving initiation and enlightenment on spiritual
truths from the Guru, 3. viśrambheṇa guroḥ seva Serving the spiritual master
faithfully, 4. sādhu vartma anu vartanam Following the examples laid out by
saints, 5. sat dharmapṛcchā Enquiry into the details of true religion, 6. kṛṣṇa
ārthe bhoga ādi tyagaḥ Renunciation of enjoyment of material luxuries for the
sake of Sri Krishna, 7. dvārakā ādi nivāsaḥ Dwelling in sacred places of
pilgrimage or shrines like Dvaraka, etc., or on the banks of the Ganges, Yamuna,
etc., 8. yāvat arthā anurve vātaitā Accepting means, etc., just enough to meet
one's bare necessities of life, 9. hari vāsara sammānaḥ Observing fasts on every
Ekadasi day, 10. dhātry akṣatyādi gauravam Showing respect to the sacred trees
like Dhatri, Pipal, Tulasi, and to cows, Brahmins and Vaisnavas, 11. bhagavad
vimukha jana saṅga Avoiding the company of those who are averse to Godhead,
12,13,14. śiṣyā dina anubandhitva aditrayam Refraining from enlisting unfit
disciples, the study of various books, and the arts of unnecessary controversy on
the meanings of Sastras, 15. vyavahāre api akārpaṇyam Giving up of meanness
in one's day to day dealings, 16. śokadi avaśa vartitā Remaining undisturbed on
account of sorrows, 17. anya devān avajñā non-disparagement of other Gods, 18.
bhūtān udvega dāyitā Never wound the heart of other beings, human or
subhuman, by words, deeds or thoughts, 19. sevā nāma aparādhānāṁ vrajanam
Giving up all type of offences against the service of the Lord and His Name, 20.
bhagavān ninda ādi asahiṣṇutā Intolerant in listening blasphemies on Bhagavan,
His Bhaktas etc., 21. vaiṣṇava cihna dhṛtiḥ Wearing the external signs of
Vaishnav such as Tulasi beads, beads made of lotus seeds, etc., putting
perpendicular signs, specially prescribed, on the forehead and other parts of the
body imposed by the Sastras, etc., 22. nāma akṣaradṛtiḥ Writing the Names of
the Lord on the body by 'Gopi-Chandan' or sandal paste, 23. nirmālya dhṛtiḥ
Accepting and wearing the previous day's offering to the Lord, such as garlands,
scents, clothing, etc., 24. agretānḍavan Dancing before the Lord with devotion,
25. danḍavat nnatiḥ Prostrated obeisances, 26. abhi uthānam Respecting the
Lord and His devotees by welcoming them by getting up from one's seat the
moment he happens to see them coming in palanquins, chariots or on any other
such vehicles or arrangements, 27. anu vrajyā To accompany the Lord or His
Bhaktas on such occasions as mentioned in the previous one on either sides, in
front or rear, according to the situation, and as necessity of service arises on the
spot, 28. bhagavat sthāne gatiḥ Visiting temples of the Lord and other holy
places of pilgrimage, 29. parikramaḥ Circumambulation of holy places, 30.
arcanam Ritualistic worship, 31. paricaryā Servitude, 32. gītam Singing
devotional songs, 33. saṅkīrtanam Loud recital of Lord's Name, Form, Qualities or
Activities, 34. japaḥ Muttering of Mantras or Names, 35. vijñaptiḥ Accepting one's
insignificant and helpless position before the Lord by different types of
supplications, 36. stava pāṭhaḥ Uttering various hymns on the Lord, 37. naivedya
155
asvādaḥ Honouring the sacred offerings like Mahaprasada, Tulasi, etc., 38. pādya
asvādaḥ Taking the holy Feet-wash, 39. dhūpa sa aurabhyam Smelling the
consecrated incense, 40. śrī mūrteḥ sparśanam Touching the Holy Image, 41. śrī
mūrter darśanam Beholding the Holy Image, 42. ārātrika darśanam Witnessing
the waving of lights and other rituals, 43. śravanaṁ Listening to excellences, 44.
tat kṛpa ikṣam Solely depending upon His Mercy, 45. smṛtiḥ Remembrance, 46.
dhyānam Meditation, 47. dāsyam Accepting the servitude of the Lord, 48.
sakhyam Friendship, 49. ātma nivedanam Complete self-surrender, 50. nijā
priyaupaharaṇam Offering the best of articles liked by one, 51. tad arthe akhila
ceṣṭitam To please the Lord is the be-all and end-all of all the activities, 52.
śaraṇa apattiḥ Submissive attitude in every activity in words, deeds and
thoughts, 53-56. tadiyanam sevanam Service of Bhaktas, Tulasi, Srimad
Bhagavata and Mathura, Vrindavan, etc, 57. yatha vaibhava mahotsavaḥ
Celebrations on important occasions like the appearance and disappearance of
great Bhaktas, Acharyas, Advent Days of the Avataras in the company of
Bhaktas, 58. kartika vrata Observance of Kartikavrata, Damodaravrata or
Urjavrata in accordance with the rules of Sastras, 59. śrī janma dina yatra
Celebrating 'Janmashtami' - the Advent Day of Sri Krishna, 60. śrī murtera aghri
sevane pritiḥ Special liking for the worship of the Lord, 61. śrī bhagavata artha
asvadaḥ Listening to and relishing the reading and exposition of Srimad
Bhagavata in the company of Bhaktas of a higher order, 62. sādhu sangaḥ
Association of Bhaktas, 63. nāma saṅkīrtanam The loud chanting of the Lord's
Name, 64. śrī mathurā maṇḍale sthitiḥ Residing at the holy places
156
NINEFOLD DEVOTION
WHEN compared to the sixty-four modes of devotional practices, the

nine-fold ways160 of devotion are highly powerful. In fact, all the above
ideas are included in the nine-fold ways of devotion. Each method in this
subsequent group is independently potent enough to procure us the loving
devotion to Sri Krishna and even Sri Krishna Himself.
"Those who constantly listen to your Glorious Topics again and
again, sing Them with spontaneous love, utter Them before others,
contemplate on Them, and rejoice with great delight when spoken by
others, alone behold Your Lotus Feet that put an end to the repeated cycle
of births and deaths, before long."161 "Therefore, O descendant of Bharata!
He who is desirous of attaining the eternal fearless state, the abode of
perpetual happiness, should listen to, recite, and meditate upon the
Transcendental Glories of the Supreme Lord Sri Hari, the Lord of all Jivas,
the Sole Shelter of the entire universe."162
Sravana
Sravana means the act of listening the Names, Divine Pastimes,

Attributes, etc., of the Supreme Lord Sri Krishna. The scrupulous
observance of any one form of the nine-fold ways of devotion brings
success to its aspirant. Yet, for the purification of one's heart, it is
desirable to follow the laid-out course. Accordingly the first procedure is to
hear the Holy Name. On hearing the marvels of the Name, when the mind
is purified, the next stage of hearing the topics relating to the
Transcendental Form of the Lord is to be followed. This renders the
aspirant eligible to realise the nature of the Form of the Lord. When he is
fortunate enough to have a full realisation of the Form, he is
spontaneously favoured with the experience of the various Transcendental
Qualities. Similarly, the other effects of hearing in succession bring
gradually the realisations of the Entourage and finally the Transcendental
Pastimes. This is the proper order for hearing. The same course is effective
and prescribed for Kirtan, and Smarana as well. If the exposition of the
Sastras on the Name, Form, Qualities, Pastimes, and Entourage of the Lord
is heard from a genuine Bhakta, it is far more effective than having the

161 śṛṇvanti gāyanti gṛṇanty abhīkṣṇaśaḥ
smaranti nandanti tavehitaṁ janāḥ
ta eva paśyanty acireṇa tāvakaṁ
bhava-pravāhoparamaṁ padāmbujam
162 tasmād bhārata sarvātmā bhagavān īśvaro hariḥ
śrotavyaḥ kīrtitavyaś ca smartavyaś cecchatābhayam
157
same from a Sadhak. Hearing from one who is a disbeliever and who does
the same, influenced by various worldly desires, often brings a detrimental
effect. Lifeless and mercenary explanations may be no doubt, charming,
learned, humorous, and even sometimes, rationally convincing, but they
fail to stir up the dormant feelings in the hearers and awaken in them any
sense of detachment from the worldly objects or devotion to Godhead.
Their words do not touch the heart or leave any permanent impression
there, since they do not originate from the depth of their hearts. These
expositions of Sastras can only attract the admirations of the public
towards these mercenary speakers, and that too, of a superficial nature,
resulting in their sympathetic outlook and lavish presents.
Sastras caution us to hear only such spiritual topics as are narrated,
composed, or approved by great realised Bhaktas, ancient or modern
(Mahat Kirtita or Mahat Prakatita). Any composition - may be on Godhead -
from the pen of worldly-minded people, does not provide us with the
desired result. They shape things in their mental mould, and give often an
entirely new form or even wrong shapes. As such, it is beneficial,
preferable - nay, compulsory - to hear spiritual discourses from persons
who have realised what they preach and whose lives are living examples
of the same valuable teachings.
Of all kinds sacred books prescribed for the purpose of hearing
(Sravana), the act of listening to Srimad Bhagavata is spoken of as the
best. In it we get the combination of both the aforesaid qualifications. It is
composed by the great Krishna Dvaipayan Vedavyas, one of Lord's
Manifestations, and narrated by great Bhaktas like Sukadev, etc. In
addition, it contains the quintessence of all the Sastras of the world. "O
Rasikas (devotees belonging to any of the five important spiritual Rasas of
Santa, Dasya, Sakhya, Vatsalya, and Madhur), and Bhavukas (in whom the
spontaneous love for Bhagavan has made its manifestation)! Drink deep
this Nectarine Rasa till you are completely saturated with the ocean-like
Everlasting Bliss. Srimad Bhagavata is the fully ripened fruit of the wish-
yielding tree-like Vedas. This fruit has dropped down from the tree to the
earth from the holy mouth of the great sage Sukadev and this fruit is
unlike other fruits, in that, this is free from any waste substance, such as
the skin, fibre, seed, etc., and is condensed Rasa itself (the most
marvellous and captivating Transcendental Pastimes of the Name,
Qualities, etc., from the nectarine contents of this Incomparable fruit)."163
It is imperatively necessary to verify the authenticity of what we
have heard and get fully convinced of it. Before starting with any course of
spiritual procedure, we must be thorough with its theoretical side. Hence,
Sravana occupies the first place in the list of devotional practices. The act
of listening is prayed for by many devotees even after realising Bhagavan.
They have prayed to Bhagavan to bless them incessantly with the benefits
163 nigama-kalpa-taror galitaṁ phalaṁ

śuka-mukhād amṛta-drava-saṁyutam
pibata bhāgavataṁ rasam ālayaṁ
muhur aho rasikā bhuvi bhāvukāḥ
158
of hearing His Transcendental Glories. Some of the Bhaktas, like Prithu
Maharaj, etc., went a step further in their demands influenced by this
burning ardour for hearing. They have accepted the inadequacy of having
only two ears and appealed to the Lord to provide them with a thousand
ears to do full justice to the act of listening the Divine Topics, wherever
They are told.
"Those who are desirous of crossing this terrible ocean of triple
afflictions extremely difficult to cross over, have no other vessel than
hearing, i.e., enjoying the Nectarine Narratives of the Glorious Deeds of
the Supreme Lord Sri Krishna."164 "Sri Krishna, the Eternal Benefactor of
those Sadhus, the hearing and chanting of Whose Name are great
purifying factors, manifesting in the hearts of those who listen with rapt
attention His Transcendental Glories, uproots the evil propensities of their
hearts as their Indwelling Guide."165 "Those who drink in the narration of
the nectar-like Glorious Deeds of the Lord, Who is the Delight of the
devotees, poured into the cavities of their ears by the Bhaktas, purify their
hearts which are awfully contaminated by the thoughts of the senses and
sense-objects and attain his Lotus Feet."166 "The Elixir of Thy Narratives is
life itself to those who are distressed by the pangs of Thy separation.
Great devotees like Prahlada, Dhruv, etc., too sing Thy Glories, the best
remedy to strike at the very root of all sins, most auspicious to hear,
capable of imparting all prosperity and above all the sublime gift of Divine
Love. As such he who spreads it in this world is the best and the most
munificent of all the generous-hearted persons."167
Kirtan
Chanting aloud the Names, Form, Qualities, Entourage, Lilas, etc.168

All the instructions that we have so far heard in Sravana are equally
164 saṁsāra-sindhum ati-dustaram uttitīrṣor

nānyaḥ plavo bhagavataḥ puruṣottamasya
līlā-kathā-rasa-niṣevaṇam antareṇa
puṁso bhaved vividha-duḥkha-davārditasya
165 śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ stho hy abhadrāṇi vidhunoti suhṛt-satām
166 pibanti ye bhagavata ātmanaḥ satāṁ
kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam
punanti te viṣaya-vidūṣitāśayaṁ
vrajanti tac-caraṇa-saroruhāntikam
śravaṇe na iva maṅgalaṁ nāmadheyaṁ yasya
(bhāvārtha-dīpikā 2.7.15)
167 tava kathāmṛtaṁ tapta-jīvanaṁ
kavibhir īḍitaṁ kalmaṣāpaham
śravaṇa-maṅgalaṁ śrīmad ātataṁ
bhuvi gṛṇanti ye bhūri-dā janāḥ
159
applicable to Kirtan. The order of performing Kirtan also is the same. "After
hearing the blissful and auspicious Glories relating to the Divine Births and
Deeds of Sri Krishna manifested in the world, one must chant Them
unabashed, moving in the world undisturbed by the ups and downs, and
unattached to the sense objects and its evil temptations."169 "Anyone who
has fallen into this stormy ocean of worldliness and is caught in its eddies
of births and deaths, can get deliverance from it in no time, by uttering His
Name, even helplessly, of whom even Mahakal, the personification of fear
itself, is awfully afraid.170
Smarana
Remembering the Name, Form, Qualities, and Sportive Activities of

the Supreme Lord is known as Smarana. Smarana is fivefold, according to
its stages of development: - (1) The primary stage of Smarana171 consists
in recalling to one's mind the Holy Name, Form, Attributes, etc., of the
Lord, as in a flash, the chief aim being the purification of the heart. As this
is inferior to Kirtan, no specific instances are quoted. (2) Dharana172 - This
is a hard stage reached after regular struggle by the striver. A regular tug-
of-war between him on one side and his mind with all its senses as the
other is in progress. The mind running mad like a mad horse escaping
from its keeper, is to be restricted from its wanderings. Withdrawing the
mind from all its diverse objectives, and fixing it in remembering the Lord
is the meaning of this state of mental pursuit. (3) Dhyan173 - Special
concentration of the mind on the Form, Activities, etc., of the Lord is
meant by Dhyan. In this, the striver has succeeded in his attempts to
control the mind. Free from outside distractions and the mad influence of
the fickle mind, he can concentrate it upon the Lord. (4) Dhruvanu Smriti174
- The incessant flow of the mind (like a continuous stream of nectar
168 nāma līlā guṇādīnām uccair bhāṣā tu kīrtanam

169 śṛṇvan su-bhadrāṇi rathāṅga-pāṇer
janmāni karmāṇi ca yāni loke
gītāni nāmāni tad-arthakāni
gāyan vilajjo vicared asaṅgaḥ
170 āpannaḥ saṁsṛtiṁ ghorāṁ
yan-nāma vivaśo gṛṇan
tataḥ sadyo vimucyeta
yad bibheti svayaṁ bhayam
171 yat kiñcid anu sandhānam
(śrī-bhakti-sandarbhaḥ 278)
172 sarvataś cittam ākarṣya sāmānyākāreṇa mano-dhāraṇam
173 viśeṣato rūpādi cintanam
174 amṛta dhārāvat aviñcchiṁ tat
160
towards the Lord like the unbroken flow of oil - to bring the simile nearer
to us). (5) Samadhi175 - The spontaneous manifestation of the Lord in the
heart. This stage of Samadhi is different from the one that is attained by
the Jnanis generally known by the Asam-Prajnata-Samadhi or Brahma-
Samadhi. In the case of Bhaktas, they get an uninterrupted realisation of
the Transcendental Sports of the Supreme Lord. Their heart is converted
into a stadium for the Lord to play and the various alluring sports take
place in their hearts like the surging waves of a rough sea.
There is also the act of remembrance both in the process of chanting
the Name (Name Smriti), and in muttering the Mantra (Mantra Smriti). The
remembrance that automatically materialises while chanting the Divine
Name, keeping the number on a rosary of Tulasi beads is known as Nama
Smriti. The remembrance that takes place while muttering the Mantra
keeping its number on one's finger, is the process of Mantra Smriti. "Just
as we do not dream when we attain the waking state, even so, by the
mere entrance of the Supreme Lord into the heart by His inconceivable
power, all the illusions displayed by the Asurik forces are completely
dispelled. Because remembrance of the Lord is the remedy for all our
calamities."176 "O Lord! I am extremely fortunate to behold Your Lotus Feet
today. The purpose of my birth is fulfilled by beholding Your Feet that are
being constantly meditated on in their hearts by Brahma and others of
incomprehensible learning; Your Feet are highly blissful and are the
eternal resort of all devoted souls, and the only recourse to those fallen
souls struggling in the deep well of worldly sufferings. Have mercy upon
me so that the memory of Your Lotus Feet may remain incessantly in me
and I may be able to roam about in this world, constantly meditating upon
Them."177 "O Nalinanabh (Sri Krishna)! Your Lotus Feet are being
constantly meditated on in their hearts by Brahma and other masters of
Yoga and vast learning. They are the only support for deliverance of all
Jivas from the depths of this well of worldly existence. May the
remembrance of Your Lotus Feet continuously manifest in our hearts,
enmeshed, as we are, in domestic life."178
175 dhyeyamātra sphuraṇam

176 tasmin praviṣṭe 'sura-kūṭa-karmajā
māyā vineśur mahinā mahīyasaḥ
svapno yathā hi pratibodha āgate
hari-smṛtiḥ sarva-vipad-vimokṣaṇam
177 dṛṣṭaṁ tavāṅghri-yugalaṁ janatāpavargaṁ
brahmādibhir hṛdi vicintyam agādha-bodhaiḥ
saṁsāra-kūpa-patitottaraṇāvalambaṁ
dhyāyaṁś carāmy anugṛhāṇa yathā smṛtiḥ syāt
178 āhuś ca te nalina-nābha padāravindaṁ
yogeśvarair hṛdi vicintyam agādha-bodhaiḥ
saṁsāra-kūpa-patitottaraṇāvalambaṁ
gehaṁ juṣām api manasy udiyāt sadā naḥ
161
Padasevan
This mode of devotion is the act of seeing, touching,

circumambulating the Holy Image and the sacred temple, sacred abodes
like Vrindavan, Mathura, Jagannatha, Dvaraka, Ayodhya, etc., going on
pilgrimages, bathing in the holy rivers like the Ganges, Yamuna, etc.
Taking shelter in any of the sacred abodes of the Lord, or a holy temple for
life, also comes under the category of Padasevan. The service of the
sacred Tulasi, the most favourite of Bhagavan Sri Hari is also included in
this mode of devotion.
"Discarding the performance of daily routine religious rites enjoined
by the Varnasram Dharma, those who serve the Lotus Feet of Sri Krishna,
need not in the least be afraid of any evil befalling them, even if they meet
with a fall from their devotional practices or with a premature death,
owing to the inborn indifference to past fruitive activities. In whatever
circumstances they are placed or in whichever species of births they are
born, no evil shall befall those who are devoted to the Lord. Because of
their natural inclination to render service to the Lord, they never
experience any failure. Whereas, those who regularly perform their daily
routine religious rites, but lack in devotion to the Lord, achieve nothing
substantial."179 "O Lotus-eyed Lord! The wise ever fix their mind in deep
contemplation of You, the Abode of all goodness. Following in the
footsteps of the great sages of yore, they have adopted Your Lotus Feet as
an ever safe boat and find this vast ocean of worldly existence as a mere
small pit of water made by the hoof of a calf." 180 "O Krishna (Primeval
Being)! If a mortal, inhabiting this mundane world, being scared by the
serpent of death and after roaming about in all the worlds including that of
Brahma and finding no safe shelter free from fear, fortunately and through
the blessings of saints, happens to take shelter at Your Lotus Feet, he then
rests in peace. Death itself runs away from him.”181 "O God! O Bhagavan!
One who is fortunate enough to receive even particle of Grace from your
Twin Lotus Feet, alone knows the Truth of Your inconceivable Glories. No
one else is capable of realising It even if he devotes his whole time and
179 tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer

bhajann apakvo’tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto’bhajatāṁ sva-dharmataḥ
180 tvayy ambujākṣākhila-sattva-dhāmni
samādhināveśita-cetasaike
tvat-pāda-potena mahat-kṛtena
kurvanti govatsa-padaṁ bhavābdhim
181 martyo mṛtyu-vyāla-bhītaḥ palāyan
lokān sarvān nirbhayaṁ nādhyagacchat
tvat pādābjaṁ prāpya yadṛcchayādya
susthaḥ śete mṛtyur asmād apaiti
162
energy till eternity."182
Archan
Ritualistic worship of the Lord is Archan. Every householder is

expected to follow this process. This ultimately leads him to the Lord.
"Just as watering the root of a tree nourishes its branches, and
twigs, so also the worship of Sri Vishnu results in the satisfaction
of all souls including him."183 "Just as watering the root of a tree,
nourishes its trunk, branches, sub-branches, leaves, flowers,
seeds, and all its other parts and by feeding the body alone (by
taking food), all its other parts including all the organs of senses
are nourished, so also by worshiping Sri Krishna alone, all the
other gods are as good as worshipped, without their being
actually worshipped, either individually or jointly. The analogy lies
in the fact that, we have to take the food through the mouth alone and not
through other parts like the eyes, ears, nose, etc., which means that all
the other parts of the body require to be fed through the proper channel of
the mouth only. Similarly, if Sri Krishna is served, all the lesser
gods are definitely served."184 "When a sincere person, with a clean
heart, who pours water at Your Lotus Feet and performs Their worship by
offering even tender blades of Durva grass, attains the sublimest goal;
how can this Bali who with a cheerful mind and loving heart dedicated the
three worlds to Your Lotus Feet, come to any grief?"185 "Wise men, viewing
through the medium of the Sastras on the eternal welfare of all human
beings, have declared this worship of Sri Vishnu as the best method of
attaining mental peace and the righteous course that invariably brings
deliverance from the thraldom of miseries and complete satisfaction of the
Atma."186 "He who worships Me thus adopting the regulated processes
182 athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan
183 yathā hi skandha-śākhānāṁ taror mūlāvasecanam
evam ārādhanaṁ viṣṇoḥ sarveṣām ātmanaś ca hi
184 yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā
185 yat-pādayor aśaṭha-dhīḥ salilaṁ pradāya
dūrvāṅkurair api vidhāya satīṁ saparyām
apy uttamāṁ gatim asau bhajate tri-lokīṁ
dāśvān aviklava-manāḥ katham ārtim ṛcchet
186 cittasyopaśamo 'yaṁ vai kavibhiḥ śāstra-cakṣusā
darśitaḥ su-gamo yogo dharmaś cātma-mud-āvahaḥ
163
prescribed by the Vedas and Tantra texts, receives from Me rewards in
fulfilment of all his desires here and hereafter."187
Vandan
Vandan, though it forms an item in Archan, is spoken of as an

independent process too. The sense of extreme humility on hearing the
unparalleled Glories of the Lord is the main basis of this method. The word
Namaskar indicates the giving up of all types of material ego. Sashtanga
Namaskar means bowing down to the Lord as a mark of respect and in
utter humility, utilising all the lndriyas, viz., (1) the arms, (2) the legs, (3)
the knees, (4) the breast, (5) the head, (6) the eyes, (7) mind, and (8)
words.188 One must bow down to the Lord with his heart and soul, with the
eyes slightly opened and earnestly feeling and uttering. "O Lord! I am
Thine with my body, mind, and soul." Besides this there is the other
method known as the Panchanga Namaskar, which means prostrating
oneself before the Lord with (1) the knees, (2) the hands, (3) the head, (4)
with words and (5) mind dedicated to Him.189
“Therefore, he who bearing all the consequences of his previous
actions, anticipating Thy Mercy with eagerness, and surrendering himself
to Thee unconditionally in body, mind, and words, lives by offering
salutations to Thee, richly deserves to attain Thee (Muktipadam - Sri
Krishna himself)."190 "Today, all my evils have left me, the very purpose of
my birth is fulfilled; because I offer my prostrated obeisances at the Lotus
Feet of Sri Krishna, which are always meditated upon by Yogis."191 "With
single-minded devotion, one should bow down to all movable and
immovable objects, such as the sky, air, fire, water, earth, stars, planets
like the moon, etc., all living beings, the cardinal points, trees and the like,
rivers, ocean, etc., as the limbs of Bhagavan Sri Hari."192 "He who has
fallen in a well, a ditch, or a pit, etc., or has slipped from a staircase, and is
afflicted in manifold ways, and utters even once loudly "I bow down to
187 evaṁ kriyā-yoga-pathaiḥ pumān vaidika-tāntrikaiḥ

arcann ubhayataḥ siddhiṁ matto vindaty abhīpsitām
188 dorbhyāṁ padbhyāṁ ca jānubhyām urasā śirasā dṛśā
manasā vacasā ceti praṇāmo ’ṣṭāṅga īritaḥ
189 jānubhyāṁ caiva bāhubhyāṁ śirasā vacasā dhiyā
pañcāṅgakaḥ praṇāmaḥ syāt pūjāsu pravarāv imau
190 tat te 'nukampāṁ su-samīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk
191 mamādyāmaṅgalaṁ naṣṭaṁ phalavāṁś caiva me bhavaḥ
yan namasye bhagavato yogi-dhyeyānghri-paṅkajam
164
Thee - Sri Hari", is freed from all his sins."193
Dasya
A sincere feeling that one is the servant of the Lord and the
accompanying acts of servitude are the signs of Dasya mode of devotion.
Let alone the various efforts of the votary of this method in the worship of
the Lord, the very feeling itself is alone capable of leading him to the
realisation of the Supreme Lord. A servant of the Lord occupies a position
second to none. In all forms of devotion this feeling of rendering service to
the Supreme Lord plays the most important role. In this connection our
Sastras, in a single voice, emphatically declare the incomparable glories of
the servants of the Lord. To attain the position of a servant of the Lord
needs Herculean efforts. "Is there in all the worlds anything yet to be
attained on the part of the servants of the most auspicious Feet of the
Supreme Lord, by the mere hearing of Whose Name, the fallen Jivas get rid
of all their sins?"194 "O Krishna! As long as man does not become Your
servant, so long alone love, etc, act as thieves (as they deprive us of our
inherent knowledge and bliss), the house becomes a prison (owing to the
existence of endless sufferings), and delusion as fetters on legs."195
"Whatever man does, guided either by the rules and regulations of the
sacred scriptures, or inspired by natural instincts, through the medium of
his physical body, words, mind, senses, intellect, or even by inherited
habits, he should dedicate them all to the Supreme Lord Sri Narayana."196
"O Achyuta! O the Benefactor of the universe! Though great gods like
Brahma prostrate themselves with their splendid crowns, the tops of which
brush against Your Footstool, You, in Your Descent as Sri Raghuram,
accepted the alliance of friendship of the monkeys. Hence, what wonder is
there, that You exhibit Your extreme addiction and subservience to Your
great servants who have taken absolute shelter in You alone and none
192 khaṁ vāyum agniṁ salilaṁ mahīṁ ca

jyotīṁṣi sattvāni diśo drumādīn
sarit-samudrāṁś ca hareḥ śarīraṁ
yat kiṁ ca bhūtaṁ praṇamed ananyaḥ
193 patitaḥ skhalitaś cārtaḥ ksuttvā vā vivaśo grnan
haraye nama ity uccair mucyate sarva-pātakāt
(śrīmad-bhāgavata 12.12.47
194 yan-nāma-śruti-mātreṇa pumān bhavati nirmalaḥ
tasya tīrtha-padaḥ kiṁ vā dāsānām avaśiṣyate
195 tāvad rāgādayaḥ stenās tāvat kārā-gṛhaṁ gṛham
tāvan moho 'ṅghri-nigaḍo yāvat kṛṣṇa na te janāḥ
196 kāyena vācā manasendriyair vā
buddhyātmanā vānusṛta-svabhāvāt
karoti yad yat sakalaṁ parasmai
nārāyaṇāyeti samarpayet tat
165
else."197
Sakhya
Great confidence and friendly relationship form the features of

Sakhya devotion. Attending to the various comforts and timely service of
the Lord in a Friendly way, is the characteristic of a Bhakta of this order.
Just as a sincere friend in the world, is always eager for the welfare of his
companion, so too a genuine devotee of this order, puts in all his loving
efforts in the interest of the Lord. This feeling of friendship is twofold: - (1)
Mixed with reverence (Gaurav), and (2) undiluted friendship (Visrambha).
"Lo! How incomparable is their fortune! It is simply impossible to measure
the luck of Sri Nanda Maharaj and other Vrajavasis, whose Dear Friend is
the Eternal Lord Sri Krishna - the very Embodiment of Bliss!"198
Atmanivedan
Complete self-surrender is the essence of this form of Bhakti. This

consists of surrendering unconditionally one's body, mind, words, soul, and
all that one feels as his own to the Lord. A devotee of this order is utterly
indifferent to make efforts even for his own purposes. But, he never
abstains from rendering services to the Lord. Even the very idea of
maintaining himself, does not cross his mind, as he ever remains busy in
the service of his Lord. Service to the Lord is the very essence of his
existence. Their condition is like that of a beast that has been sold. When
once it is sold to a new customer, the entire responsibility of maintaining it
rests on the shoulders of the new master. The beast too, is out of his hand
and never renders any service to its erstwhile master. Even so, after
complete self-surrender, the surrendered soul feels that he is the property
of the Lord and he has nothing that he can claim as his. Accordingly, such
a devotee never worries for his daily necessities, such as food, clothing,
etc., or even medicine during all sorts of illness. Atmanivedan
distinguishes itself from Saranagati in respect of certain special
characteristics. In a word, Atmanivedan is the fully developed condition of
saranagati.
"He engaged his mind in meditating on the Lotus Feet of Sri Krishna,
his words in glorifying the excellences of the Lord, his hands in cleaning
the temples and performing such other necessary services there and his
ears in listening the Holy Narrations of Lord Achyuta."199 "His eyes were
engaged in beholding the Holy Images of Sri Mukunda, sacred Abodes like
Mathura, Puri, etc., and in seeing great devotees, the organ of touch in
197 kiṁ citram acyuta tavaitad aśeṣa-bandho
dāseṣv ananya-śaraṇeṣu yad ātma-sāttvam
yo 'rocayat saha mṛgaiḥ svayam īśvarāṇāṁ
śrīmat-kirīṭa-taṭa-pīḍita-pāda-pīṭhaḥ
198 aho bhāgyam aho bhāgyaṁ nanda-gopa-vrajaukasām
yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam
166
close embrace of the devotees, the sense of smell in experiencing the
sweet perfume of the sacred Tulasi and other flowers offered at the Feet of
the Lord and his tongue in tasting what is offered to the Lord."200 "His feet
were employed in circumambulating sacred places and temples of Sri Hari,
and his head in offering prostrated obeisances at the Feet of Sri Hrishikes
(the Lord of the senses). He did all these, prompted solely by his love for
the service of the Lord alone and not for the attainment of any of the
worldly prosperities. The practice of such actions enables one to derive
great delight in the association of genuine devotees of the Lord or to have
attachment to the Lord similar to that of His favourite devotees."201
As long as we are afflicted with worldliness, so long we do not feel
any relish to speak of the Glories of Godhead. Because of the fact that we
have not been able to develop a taste for such objects, are we to give it up
completely? No, not at all. That is the only course for us to attain our
eternal good. If we give up the spiritual course of action, our next
alternative is to indulge grossly, once again, in extreme worldliness. Just
as to a patient of biles, a piece of sugarcandy tastes bitter, so also to one
who is completely lost in transitory pleasures of this transient world, the
Glorious Excellences and Charming Deeds of Bhagavan are insipid tales.
Yet, the procedure is to be continued with firm endeavour, having full faith
in its results. In the chanting of the Holy Name, these two qualifications
are unavoidable factors: (1) a constant endeavour, and (2) firm faith in Its
marvellous results. If an adequate longing to be in the incessant service of
the Lord with one's heart and soul is in the Sadhak, the Name will be
perceptible to his sense-organs automatically. The third Sloka in 'Sri
Sikshastak' composed by Sri Gauranga Mahaprabhu throws sufficient light
on the eligibilities necessary for chanting the Name. For experiencing the
immediate effects of the Kirtan of Lord's Name, it is essential that we
should equip ourselves with these qualifications. "He who feels himself
humbler than a blade of grass, is more forbearing than a tree and without
coveting any respect for himself duly respects others, should chant the
Holy Name constantly."202 Sri Chaitanya Mahaprabhu in His above Sloka
199 sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānuvarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye
200 mukunda-liṅgālaya-darśane dṛśau
tad-bhṛtya-gātra-sparśe 'ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite
201 pādau hareḥ kṣetra-padānusarpaṇe
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottamaśloka-janāśrayā ratiḥ
202 tṛṇād api suṇīcena taror api sahiṣṇunā
amāninā mānadena kīrtanīyaḥ sadā hariḥ
(śrī śikṣāṣṭaka 3)
167
has prescribed four qualifications as compulsory prerequisites for constant
chanting of the Holy Name.
Humility
The first qualification is 'humility', i.e., feeling oneself humbler than a

blade of grass, as 'humility is the foundation of all virtues'. A blade of
grass has got its own utility in this world. It allows itself even to be trod
upon without raising any protest. As such, amongst the created objects of
the world, grass is taken as an emblem of humility. As long as we are bent
upon satisfying the needs of our physical body and the subtle mind, the
virtue of humility lies farther than the farthest star in the heavens. Our
present condition is undisputedly one of soul in bondage. It identifies itself,
sometimes, with its physical body and at other times with its subtle
covering, but in no case with its real and uncontaminated status. All our
egoistic outbursts are due to the misidentification of the soul with the
gross body and its surroundings. This is the worst part of human nature.
How wise is the saying, ‘pride goeth before fall’? For enabling us to utter
the Name of the Lord continuously, we are to free ourselves from this
unpleasant and uncongenial trait. How to overcome this false ego? A relief
from these false pretensions is possible by the understanding of one's true
self and its relationship. In fact, the real ‘I’ that is working in us, the one
that is vital in us, due to the presence of which we function in all fields of
activities, is altogether a different entity having nothing whatsoever
material in it. Unfortunately, we have erred in making a misuse of the
freedom of will, a special gift to us by the Supreme Lord and this misuse
has brought about this deplorable condition to us, the children of the
Immortal Lord, free from false ego that is at the root of our undoing.
Denouncing boldly all our egoism and its basis - the false misidentification
- we can experience the charming sentiments expressed by Sri Gauranga
Mahaprabhu in another composition of His. "I am neither a Brahmin, nor a
Kshatriya, nor a Vaisya, nor even a Sudra. I am neither a Brahmachari, a
householder, a Vanaprasthi nor a Sanyasi. I am a humble servant of the
servants who serve the Lotus Feet of Sri Krishna, the Beloved of the Gopis,
the most sublime and the Embodiment of an Ocean of Eternal Bliss."203
Thus, Sriman Mahaprabhu has marvellously impressed us with our real
nature. This should be our worthy feeling, diametrically opposed to the
false one. This is the true nature of our ‘self’. All our identifications other
than this, are thrust upon us by the divine illusion as a penalty for our
foolish misuse of our will-power. By the Mercy of the Lord, when any soul is
blessed with the knowledge of his true relationship with Him that fortunate
man becomes very meek. He is humbler than a blade of grass and hence a
worthy aspirant for constantly chanting Sri Hari Nama. He has attained the
virtue of humility, free from any tinge of material ego arising from high or
203 nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro

nāhaṁ varṇī na ca gṛha-patir no vanastho yatir vā
kintu prodyan-nikhila-paramānanda-pūrṇāmṛtābdher
gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ
(padyāvalī 74)
168
noble birth, age, prosperity, etc. "O Killer of the demon Madhu and
Kaitabh! O Lord of the Universe! May this be the true result of all my
births, the real fruit of my long coveted desire, my only prayer and this
alone be Thy favour to me, that Thou wouldst remember me as the
servant of Thy servant's servant, in the long line of Thy servants ever
engaged in Thy service."204 Let the essence of these expressions and their
real spirit be the ideal motto of everyone of us, desiring to march along
the path of constant chanting of the Name inculcated upon the people by
Sri Chaitanya Mahaprabhu.
Forbearance
The second qualification is ‘forbearance’, greater than that of a tree.

Even when the tree is cut to pieces, not only it tolerates all our ingratitude,
but it extends help to us with every part of its trunk or branches. Exposed
to all extreme climates, it never asks for any help from anyone.205 A
religious career in this world, in contrast to the worldly course, is often
beset with utterly discouraging events. A new convert has to face
vehement oppositions in multitudes. The way to God-realisation is not
strewn with soft and sweet smelling roses, but it is a path laid with great
barriers and insurmountable difficulties. Hard tests from all corners, from
the society, from relations, friends, from gods, and even by one's own
body and mind, form but few of the major problems for the aspirant to
tackle calmly. Merciless persecutions on one side, piercing words on the
other side, inhuman behaviour still to add to these, one has to experience
in this world the moment he selects this noble path. If the sight of these
threatening external barriers, surrounding the perennial spring of
everlasting happiness, kindles fear and disappointment in him, he is totally
undone. If he yields to doubts and despair and falls back from his original
enthusiasm, he will be forthwith hurled down to the vortex of utter
disappointments. This failure in the life of the aspirant may sometimes
bring to him a grave doubt even in the existence of our Beloved Lord. He
may accuse Him of cruelty, partiality, etc., and sometimes he may find
fault with himself for adopting such a path. He may fall a prey to
innumerable drawbacks of this nature, if he is found wanting in the one
virtue, 'forbearance'. 'Patience and perseverance will overcome
mountains', is a wise and appropriate saying. How inspiring is the example
of Haridas Thakur! What a glorious illustration of this sublime ideal! Let his
words echo and re-echo in the heart of every aspirant who intends to
chant the Name of the Lord!
All these extraneous factors, however disappointing they may be
204 maj-janmanaḥ phalaṁ idaṁ madhu-kaitabhāre

mat-prārthanīya-mad-anugraha eṣa eva
tvad-bhṛtya-bhṛtya-paricāraka-bhṛtya-bhṛtya-
bhṛtyasya bhṛtya iti māṁ smara loka-nātha
205 vrksa yena kātileha kichu nā bolaya
śukāñā maileha kāre pānī nā māgaya
169
apparently, are to be treated as sympathetic expressions of kindness from
so many well-wishers, for our rectification arranged by the Lord Himself.
With this belief, one must cast away the least sense of revenge or
retaliation. He should remember the wise words, 'not by hatred is hatred
stilled, but by love alone, is hatred killed'. What did the great Haridas
Thakur do? Did he ever try to wreak vengeance on his persecutors? Never,
never. On the contrary, he prayed to the Lord to forgive them. One should
never be a burden to anyone in the world, but at the same time, by
rendering the maximum service even at the risk of his comforts, he must
contribute to the eternal benefit of mankind.
Absence of pride
The third qualification is 'to give up all desire for getting fame or
respect'. One may be a living example of ever so many virtues, but he
should be free from any pride, because 'pride goeth before a fall'. Even a
slight tendency in any form for worldly gains, undoubtedly brings him a fall
from his spiritual path. "If there be any good in thee, believe that there is
much more in others, so that, thou mayest conserve humility within
thee."206
Honouring others
The fourth and the last one is ‘to give due respect to one and all’.
Feeling the presence of the Lord in every being helps us to practise this
ideal. This belief must not be guided by a verbal loyalty or a mere
philosophical understanding alone. It must have its basis well rooted in our
vital constitution itself. Sri Gauranga Mahaprabhu assures immediate
success to all those who chant the Name constantly, fully equipped with
the above described four qualifications. Rarely, we meet a soul in this
world endowed with all these qualifications in him. Does this mean that
people must give up the chanting of the Name before attaining these
qualifications? No, not at all, they are at full liberty to utter the Name of
the Lord. Everyone is humbly requested to take the Name of the Lord, but
the real fruit of such performance is assured on the attainment of these
qualifications.
Names - Specific and Generic
The Names of the Supreme Lord Sri Krishna are grouped under two
heads: (1) 'Specific', and (2) 'Generic'. Calling Him by His ‘Specific’
Names, attracts Him and brings automatically in the mind His
awareness, Form, Attributes, Lilas, etc. These Names are
“Krishna, Hari, Govinda, Gopal, Nandakisor, Radharamana,
Murari, Mukunda, etc.”207 The Sastras and sages insist upon the
aspirants to call Him by His 'Specific' Names only, which attract
Him surely and quickly. He has no attraction for His 'Generic' Names,
206 Imitation of Christ, ch. 7
170
such as ‘Brahman, Paramatma, Bhagavan, Isvar, Jagadis, Vibhu, Prabhu,
etc.’, denoting His Transcendental Powers, though the Latter are
applicable in Their fullest significance to Him alone, in preference to His
Partial Manifestations. Sri Krishna is enamoured and ensnared by His
'Specific' Names only.
207 śrī-kṛṣṇa gopāla hare mukunda govinda he nanda-kiśora kṛṣṇa

hā śrī-yaśodā-tanaya prasīda śrī-ballavī-jīvana rādhikeśa
kṛṣṇa kṛṣṇa, gopīnātha gokula-nandana
vṛndāvana candra, vrajaramaṇī jīvana
"kṛṣṇa kṛṣṇa" sāranāma-e dui akṣara
eka kṛṣṇa nāme haya koṭi grantha phala
(kṛṣṇa-prema-taraṅginī)
171
SAFEGUARD AGAINST NAMAPARADHAS
AS we have already heard, the nine ways of devotion are

comparatively far mote powerful than the rest of the sixty-four ways of
practicing devotion. Even, amongst the ninefold ways of devotion 'Nama-
Sankirtan'208 tops the list. It is the cream churned out of all the devotional
activities. No other course is so potent as this one. This course of Nama-
Sankirtan, as the verse expresses is to be performed free from all the
offences. Nama-Sankirtan of the Supreme Lord Sri Krishna is capable of
bringing to us the thrilling experiences of Divine Love. The following verse
speaks about the efficacies of one single utterance of the Name of the
Lord. All the accumulated heaps of our sins committed in the present, as
well as previous births are destroyed by the power of a single utterance of
the Name and awakens ardent devotion, the cause of Prem. By the
appearance of Prem, he is favoured with all the accompanying experience
of incessant flow of tears, shivering, hair standing on end, etc. He is not in
the least affected by worldliness and is blessed with the eternal loving
service of Sri Krishna. A single utterance of the Name has got so much
power in It. Even after uttering such a highly potential Name again and
again, if one fails to achieve the spiritual experience of unalloyed love for
the Lord, it may be only on account of the existence of too many offences
in him. The seed of Sri Krishna Nama never sprouts in the heart of one
who commits offences against the Name. But Sri Gauranga
Mahaprabhu and Sri Nityananda Prabhu, Who are quite
independent, are very munificent and do not at all take into
consideration the aspirant's offences. If one utters Sri Krishna
Nama, They immediately and invariably impart to him loving
devotion, which causes floods of tears to gush out of his eyes. If
one does not adopt Both of Them as his Sole Resort, there is no
salvation for him.209 According to Padma Purana, there are ten

209 'krsna-nāma' kare aparādhera vicāra
krsna balile aparādhīra nā haya vikāra
tad aśma-sāraṁ hṛdayaṁ batedaṁ
yad gṛhyamāṇair hari-nāmadheyaiḥ
na vikriyetātha yadā vikāro
netre jalaṁ gātra-ruheṣu harṣaḥ (ś. bhā. 2.3.24)
'eka' krsna-nāme kare sarva-pāpa nāśa
premera kārana bhakti karena prakāśa
premera udaye haya premera vikāra
sveda-kampa-pulakādi gadgadāśrudhāra
anāyāse bhava-ksaya, krsnera sevana
eka krsna-nāmera phale pāi eta dhana
hena krsna-nāma yadi laya bahu-bāra
tabu yadi prema nahe, nahe aśrudhāra
172
offences210 that an aspirant is likely to commit against the Name. These
offences, if not nipped in the bud, will postpone the realisation of
the fruit of Sri Nama-Sankirtan, which is Krishna Prem. Aspirants
indulging in such offences will not taste the incomparable Bliss
flowing from the Eternal Fount of Sri Krishna Nama. Sri Chaitanya
Mahaprabhu, in spite of all the liberal sanctions He had made in
favour of the Holy Name, insisted on all to take the Name without
committing any offence against It. (See footnote 157)
First Offence
To disparage Sadhus or Absolute-realised souls.211 Speaking ill of

sadhus, publishing false scandals about them, causing harm or injury to
their persons, or adopting other violent methods, like disrespecting them,
speaking harsh and impolite words to them, form an offence against the
Name. Treating a genuine Sadhu on the same level as that of a non
devotee, also comes under the same category of offence. Most people are
ignorant of the meaning of the word 'Sadhu'. They take it in a very light
and general way; but, really the word 'Sadhu' indicates a Bhakta of Sri
Hari, who, like the Lord, is a living embodiment of eternal qualities, viz.,
existence, knowledge and bliss.
On a careful scrutiny of the religious trends in India, we come across
with two different groups of people. From time immemorial, they are
pursuing two different courses of approach to realise the Absolute Truth.
One group follows an indirect course of ascending process, depending
tabe jāni, aparādha tāhāte pracura

krsna-nāma-bīja tāhe nā kare aṅkura
caitanya-nityānande nāhi esaba vicāra
nāma laite prema dena, vahe aśrudhāra
svatantra īśvara prabhu atyanta udāra
tāṅre nā bhajile kabhu nā haya nistāra
210 satāṁ nindā nāmnaḥ paramam aparādhaṁ vitanute
yataḥ khyātiṁ yātaṁ katham u sahate tad vigarhām
śivasya śrī viṣṇor ya iha guṇa nāmādi sakalaṁ
dhiyā bhinnaṁ paśyet sa khalu hari nāmāhita karaḥ
guror avajñā śruti śāstra nindanaṁ
tathārtha vādo hari nāmni kalpanam
nāmno balād yasya hi pāpa buddhir
na vidyate tasya yamair hi śuddhiḥ
dharma vrata tyāga hutādi sarva
śubha kriyā sāmyam api pramādaḥ
aśraddadhāne vimukhe’py aśṛṇvati
yaś copadeśaḥ śiva nāmāparādhaḥ
śrute’pi nāma māhātmye yaḥ prīti rahito ’dhamaḥ
ahaṁ mamādi paramo nāmni so ’py aparādha kṛt
(padma purāṇa, brahma khaṇḍa 3. a., 25.15-18; śrī hari-bhakti-vilāsa
2.11.521-524)
211 satāṁ nindā
173
entirely on their own efficiency and reasonings, mostly based on empiric
foundations. They give a good deal of lip-loyalty to some of the selected
Sastras which they interpret to suit their purpose. According to them, the
Absolute is void of any specialities, Name, Form, Quality, Activity, or
Entourage. It is designated as the undifferentiated and unqualified
Brahman, Who is indescribable in positive terms and hence explained in
the Sastras in negative terms. Whereas, the other group, adopt a direct
course of descending process and through complete surrender and love to
the Supreme Lord, they proceed. They are fully confident of their utter
helplessness in realising the Godhead by dint of their researches and
efficiency. Forgetting their ego and depending solely upon His Mercy they
realise Him as a Transcendental Person abundantly rich with all auspicious
qualifications, possessing an Eternal Form - a Miracle of Beauty - with
sweet Names. They assert with all emphasis that He by His causeless
Mercy manifests Himself in the uncontaminated life of a fortunate
individual and makes him fit for positively describing Him in a language
that is intelligible to persons who are not envious of His Transcendental
Svarup.
A majority of the prominent section of our religious population
belongs to the first group. Those few who are following the second group
are termed as ‘Bhaktas’. To them Bhagavan, Bhakti, and Bhakta are
eternal objects. They do not destroy the eternally distinct positions of
these three by merging them into one which is none of the three. To place
the followers of these two methods having fundamentally opposite views
into one class is a grave offence against the Holy Name. A genuine
devotee of the Lord, mentioned in the second category is not an
aspirant for wealth, luxuries, or name and fame; no, not even for
the realisation of any of the five kinds of liberation. He is
exclusively engaged in the constant chant of the Holy Name. The
service of the Divine Name is the very essence of his existence.
He never expects anything in return from the Lord. ‘Love is Its
Own reward’. This offence committed against the Sadhus is of a grave
nature because the Glory of the Holy Name comes down to this material
world through the medium of these Bhaktas. It is their mercy that helps us
to derive the benefit of hearing the Divine Name or even realising
Godhead. They are the greatest and real benefactors of humanity who
save us from the innumerable sufferings of this world of imperfections.
They are the living embodiments of the Mercy of the Supreme Lord; His
most favourite associates, dearer than His Own Self. As such, He would not
tolerate any wrongs, however insignificant they may be, to these
devotees.
"No wonder, that those foolish people who misidentify themselves
with their gross body would disparage a Sadhu. All Bhaktas are above
malice. They are ever-forbearing of any misdeed committed against them.
But, the holy dust of their feet never tolerates such offensive actions of
these foolish people. They bring doom upon the offenders. Disparaging
great Bhaktas is in the very nature of these sure infidels; because, thereby
174
they dig their own graves."212 "Guided by a malicious propensity, due to
the prevalence of excessive Rajas quality in them, they are lustful, cruel-
minded like the venomous serpents, irrepressibly arrogant, vainglorious,
and awfully disposed to sins; these proud people, the unfortunate victims
of the baser elements of humanity, laugh at the devotees of the Lord."213
"Those wicked people puffed up with the vanities of wealth, lordliness,
learning, high lineage, charity, personal complexion, physical ability, the
performance of Vedic sacrifices, deprived of any wisdom in them
indiscriminately slander the Supreme Lord Sri Hari and His devotees."214
Second Offence
To regard Sri Vishnu as absolutely different from His auspicious

Names, Form, Qualities, etc., or to treat Him on a par with the other lesser
gods,215 constitutes an offence. Sri Krishna is the Supreme Godhead,
the Transcendental Autocrat. He is the Prime Cause of all other
causes, the God of all gods, and the Origin of all objects and
entities. All other gods are powerful owing to the inspiration they
receive from Him. They are all delegated with certain powers by
Him. Just as even a costly and highly powerful electric bulb is of
no use without current from the power-house, even so, deprived
of Sri Krishna's energy, all these gods are powerless entities. Sri
Krishna is the Transcendental Power-house from Whom all these
gods receive inspiration. Some of the Upanishads have impressively
illustrated this fact by a certain incident. No doubt, these minor gods are
more powerful than the most powerful man in this world; but they too are
subject to the influence of time. They do take birth and though they live
for more number of years than we all, they are also to leave this world one
day. Sri Hari is free from these transitory influences. He is ever existing
above the influence of the time factor, birth, growth, or death. To treat
Him as on a par with the other gods who are not independent and
who receive strength from Him is an offence against the Holy
Name. "O King! God Siva is always united with his Sakti (Durga or Maya).
He is associated with the three Gunas. The quality of Tamas is his
predominant attribute. Being associated with the three Gunas, viz., Sattva,
212 nāścaryam etad yad asatsu sarvadā

mahad-vinindā kuṇapātma-vādiṣu
serṣyaṁ mahāpūruṣa-pāda-pāṁsubhir
nirasta-tejaḥsu tad eva śobhanam
213 rajasā ghora-saṅkalpāḥ kāmukā ahi-manyavaḥ
dāmbhikā māninaḥ pāpā vihasanty acyuta-priyān
214 śriyā vibhūtyābhijanena vidyayā
tyāgena rūpeṇa balena karmaṇā
jāta-smayenāndha-dhiyaḥ saheśvarān
sato 'vamanyanti hari-priyān khalāḥ
215 śrī viṣṇu sakāśāt śiva nāmādeḥ svātantry amananam
175
Rajas, and Tamas, he is called ‘Trilinga’."216 "On the other hand, Bhagavan
Sri Hari is the Supreme Godhead, beyond Prakriti and fully free from the
material qualities. He is the Omniscient Lord, the Supreme Witness of all
hearts. Those who worship Him get freed from the Gunas and attain His
sublime state being void of material attributes."217
Third Offence
Disregarding the spiritual preceptor.218 He who performs the

chant of Sri Hari-Nama at all times is the real preceptor. Such a
spiritual master has no other function, even for a fraction of a
moment, than the chanting of the Name of 'Sri Hari'. He is the
greatest exponent of the Holy Name. The Guru, though he appears
before us, talks to us in our language, dresses like us, takes food like
others, and behaves with us like a human being, is not an ordinary mortal,
but he is purely a transcendental personage. An aspirant to the chanting
of Nama, and desirous of achieving success in his efforts, should treat the
Guru as a merciful converter of all our evil propensities, erroneous notions,
and whimsical behaviours. Unhesitatingly and whole-heartedly, we should
obey the commands of our Guru. The advice of the Guru should be obeyed
unconditionally without any discrimination. Therein lies the duty of the
disciple, his real status. Discarding the Guru and his words of advice, no
disciple can realise the Absolute Truth. Deprived of the mercy of the divine
Guru, a disciple's endeavours do not fructify. The Name of the Lord never
manifests on the tongue of one who disregards his Sad-Guru. "O King! The
qualities of Rajas and Tamas are to be conquered by means of the quality
of Sattva, which again is to be subdued by indifference to mundane
affinities. But, by the grace of the spiritual master, one can easily conquer
all these undesirable qualities. He who treats his divine master - a visible
manifestation of the Supreme Lord on the mundane plane, and who
imparts spiritual knowledge, as an ordinary human being, is doomed for
ever. All that he has heard from his Guru or all that he has studied from
the Sastras become utterly futile like an elephant's bath."219
Fourth Offence
Speaking too lightly or contemptuously of the sacred and infallible

216 śivaḥ śakti-yutaḥ śaśvat tri-liṅgo guṇa-saṁvṛtaḥ
vaikārikas taijasaś ca tāmasaś cety ahaṁ tridhā
217 harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ
sa sarva-dṛg upadraṣṭā taṁ bhajan nirguṇo bhavet
218 guror avajñā
219 rajas tamaś ca sattvena sattvaṁ copaśamena ca
etat sarvaṁ gurau bhaktyā puruṣo hy añjasā jayet
yasya sākṣād bhagavati jñāna-dīpa-prade gurau
martyāsad-dhīḥ śrutaṁ tasya sarvaṁ kuñjara-śaucavat
176
Sastras.220 The Sastras are not the creations of any mortal. They originate
directly from the Supreme Lord Himself; accordingly, they are understood
by the wise as self-revealed truths. Sri Vyasadev, one of the
Manifestations of the Lord expounded and expanded the same for the
enlightenment of the ignorant world. "People who are under the influence
of Maya, have no recollection of Sri Krishna or the knowledge about Him.
Hence, for the benefit of those forgotten souls, Sri Krishna has manifested
out of His Mercy, the Vedas and Puranas."221 Ignorant souls are always
under the influence of numerous erroneous notions. They are utterly
ignorant of their eternal welfare and the effective methods to retrieve it.
They are mostly indifferent too. Guided by everchanging views, sometimes
they whole-heartedly support complete renunciation while at other times,
they run mad after material objects and their enjoyments. For saving
these fallen souls from such a pitiable condition and to show them proper
light as to their duties, responsibilities, real nature, and their relationship,
the Merciful Lord has manifested by His sweet Will, the great Sastras. They
do not contain any record of the defective and deceptive arguments and
conclusions of human brains.
"From the very breath of the Supreme Person, Isvar, have originated
the four Vedas, the great epics, all the Puranas, Upanishads, Sloka, Sutras,
Anuvyakhya, etc."222 "This knowledge of the Brahman, the basis of all
other types of learning, was originally taught by Brahma, the primal god,
creator, and protector of this world to Atharvan, his first-born son."223
"When these Transcendental Words giving all the detailed knowledge
about My proper Self, were totally lost in course of time during the great
deluge, once again at the beginning of the creation I explained the very
same Truth to Brahma."224 "Srimad Bhagavata dealing with the Pastimes of
the Lord must be specially honoured; but on no account other Sastras
should be treated with contempt."225 "Thou art the Supreme Origin, the
220 śruti tadanuyāyi śastra nindā

221 māyā-mugdha jīvera nāhi svataḥ krsna-jñāna
jīvere krpāya kailā krsna veda-purāna
222 asya mahato bhūtasya niśvasitam etad yad ṛg-vedo
yajur-vedaḥ sāma-vedo 'tharvāṅgirasaḥ itihāsa
purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇy
anu vyākhyānāni sarvāṇī niḥ śvasitāni
(bṛhad-āraṇyaka upaniṣada 4.5.11)
223 brahmā devānāṁ prathamaḥ sambabhūva
viśvasya kartā bhuvanasya goptā
sa brahma-vidyāṁ sarva-vidyā-pratiṣṭhām
atharvāya jyeṣṭha-putrāya prāha
(muṇḍaka upaniṣada 1.1.1)
224 kālena naṣṭā pralaye vāṇīyaṁ veda-saṁjñitā
mayādau brahmaṇe proktā dharmo yasyāṁ mad-ātmakaḥ
(śrīmad-bhāgavata 11.14.3
225 śraddhāṁ bhāgavate śāstre 'nindām anyatra cāpi hi
mano-vāk-karma-daṇḍaṁ ca satyaṁ śama-damāv api
177
very Life behind all the senses like eyes, ears, etc. Thou art the Self-
evident Knowledge. Thou art Its Exponent Sri Krishna Dvaipayan
Vedavyas. Thou art the Source of all the Sastras and hence, the wise
address Thee as the Sastra-Yoni. Thou art the Propounder of scriptures,
the veritable Nigama that speaks of both Pravritti (path of attachment to
worldliness) and Nivritti (path of renunciation from worldly pleasures). We
offer our prostrations to Thee again and again."226
Fifth Offence
To be under the impression that the whole Glory of the Divine Name
explained in the Sastras is merely an exaggeration far from the real
facts.227 "Knowers of the truth of this mundane world, such as Manu. etc.,
are not Mahajans or saints in the spiritual spheres. Their intellect is badly
bewildered by the influence of Maha Maya. The honeyed flowery words of
the three Vedas have benumbed their mentality to such a pitch that it is
greatly entangled in the shackles of fruitive actions. They are of opinion
that the praises on the efficacy of the Holy Name are simply hyperbolic."228
"Greatly confused and distracted by the flowery words of the Vedas
without understanding their hidden meaning, the proud and the greedy do
not find any relish in My Topics." 229 "O King! Just as a pot polluted by the
bad smell of wine is not purified even by the efforts of all the rivers put
together, even so, the various expiations mentioned in the Sastras relating
to fruitive works, however great or powerful they may be, cannot purify a
fallen soul averse to Sri Narayana."230 "O Supreme Being! The Lord of my
soul! Practice of complete silence, observance of vows, hearing of the
scriptures, asceticism, study of the Vedas, practice of daily duties,
exposition of the Vedic aphorisms, solitary life, muttering of Mantras and
deep absorption in meditation - all these practices of attaining liberation
are very often employed as the means of livelihood by those, who are the
slaves of their senses, but for arrogant persons it is extremely doubtful
whether these will be of any use or not."231
226 namaḥ pramāṇa-mūlāya kavaye śāstra-yonaye

pravṛttāya nivṛttāya nigamāya namo namaḥ
227 hari nāma mahimni artha vādamātra me taditi mananam
228 prāyeṇa veda tad idaṁ na mahājano 'yaṁ
devyā vimohita-matir bata māyayālam
trayyāṁ jaḍī-kṛta-matir madhu-puṣpitāyāṁ
vaitānike mahati karmaṇi yujyamānaḥ
229 evaṁ puṣpitayā vācā vyākṣipta-manasāṁ nṛṇām
mānināṁ cāti-lubdhānāṁ mad-vārtāpi na rocate
230 prāyaścittāni cīrṇāni nārāyaṇa-parāṅmukham
na niṣpunanti rājendra surā-kumbham ivāpagāḥ
178
Sixth Offence
Taking all the efficacious and incomparable Names of the Lord as

imaginary.232 Most people are given to a belief that Godhead has no Name.
They are of opinion that any object with a name or form is the production
of Maya. They are perfectly right in their view as far as objects of the
mundane world are concerned. But, their opinion on Transcendental
Object is totally mistaken. They make a gross confusion in treating both
Transcendental and material on the same level.
Seventh Offence
Committing sins repeatedly and intentionally on the strength of the

Name.233 After listening to the marvellous Glories of the Divine Name, none
should continue with their loath-some activities and sinful tendencies,
knowingly or unknowingly. A firm conviction on the efficacy of the
Name is highly praise-worthy and most needed by all. The Divine
Name, by chanting which Divine Love is achieved, should never be
used for destroying one's sins. Sri Gauranga Mahaprabhu, while at
Navadvip, converted two rowdies - Jagai and Madhai, overnight into great
saints, an incident that revolutionised both men and gods. According to
the records of the court of justice, there were no sins that these two did
not commit before their conversion. By some accident, these two had to
face Sriman Mahaprabhu. In a couple of minutes, both became His slaves,
i.e., were transformed into ideal devotees. They surrendered
unconditionally to Him; by His causeless Mercy they were filled with
remorse and were ultimately reformed. He promised to them that He
would see that they will not even have to bear the consequences of the
sins of their crores of births, on condition that they should not commit sins
again. He got an assurance from them to that effect. He said, "You must
not commit any more sins." They replied, "We would not do it again." 234
From then onwards, they started chanting Sri Krishna-Nama and became
great devotees of Sriman Mahaprabhu.
Eighth Offence
Regarding the Holy Name in the same category as that of all other
religious practices, such as moral duties, religious vows, renunciation,
231 mauna-vrata-śruta-tapo 'dhyayana-sva-dharma

vyākhyā-raho-japa-samādhaya āpavargyāḥ
prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ
vārtā bhavanty uta na vātra tu dāmbhikānām
232 tatra prakārāntareṇārtha kalpanam
233 nāma valena pāpe pravṛttiḥ
234 prabhu bale, - "tora āra nā karis pāpa"
jagai-mādhai bale, - "āra nāre bāpa"
179
sacrifice, etc.235 Chanting of Sri Hari-Nama is His direct service.
Sankirtan should not be compared with other practices. “One
utterance of the Name "Krishna" is more beneficial than the
performance of even crores of horse-sacrifices. Yama - the god of
death will punish that infidel, who compares a single utterance of
Sri Krishna-Nama with even crores of horse-sacrifices.”236 Altruistic
or utilitarian activities that are often advertised as the sole purpose of
human life, are useful so far as the attainment of material happiness,
which is transitory. Not even an iota of spiritual sincerity can be felt in any
of those acts, what to speak of pleasing the Lord? Inattentiveness while
chanting the Name must be avoided at all costs. Diligence in uttering
Sri Krishna-Nama will assuredly hasten the achievement of Sri
Krishna Prem.
Ninth Offence
Imparting the Holy Name to persons who Have no faith in and are
averse to chanting the Holy Name and who are irreligious from their very
birth, constitutes an offence.237 The Holy Name should not be immotives,
such as receiving money, earning a name and fame, etc., as that would
amount to a misuse of the Holy Name. A person who is ignorant of the true
nature of the Divine Name, and is not only of a receptive disposition but
also very anxious to hear and practise it, may be enlightened on the
Glories of the Holy Name, according to his capacity and all efforts should
be made to inspire him with faith in the Name and the necessity for
chanting It with faith.
Tenth Offence
Want of taste for the chanting or hearing of the Name owing to

extreme addiction to worldliness even after listening the Excellences of
the Name repeatedly is one of the extremely grave offences that we are
prone to commit.238 This attachment to the physical body and the pursuit
of worldly pleasures detracts the mind from its true function of devotion to
the Name and provokes us to commit offences very often. The
commission of the Namaparadhas must under all circumstances,
be eschewed by the aspirant. There should be no bargaining with
the Holy Name for worldly gains. The Name must be uttered for
Its Own Sake. The aspirant should chant the Name in a spirit of
self-surrender, invoking at every step the blessings of his spiritual
master, and make strenuous efforts depending upon the Mercy of
the Divine Name to free himself from the aforesaid offences. At
235 anya śubhakri yābhir nāmnāṁ sāmya mananam

236 koti aśvamedha eka krsna nāma sama
yei kahe, se pāsandī, dande tāre yama
237 aśradadhāne vimukhe ca nāmopadeśaḥ
238 śrute 'pi nāmnāṁ māhātmy etatrāprītirhi
180
every moment he must be conscious of his insignificant position and from
the bottom of his heart, wail aloud for help from the Divine Lord. An ardent
longing and a sincere prayer from the depth of his heart can never result
in nothing. Bhagavan is an Embodiment of Mercy. He is always moved by
the sincere entreaties of a helpless person. He is the Lord of the destitute
and forsaken. If the entreaties are from an anguished heart, drenched with
genuine tears the Lord will never remain adamant. He saves him from all
the offences.
Constant chanting of the Name is the sole remedy to escape
from these offences. "A person who has stumbled down, makes
repeated attempts to get up once again, taking support on the very same
earth from where he has once slipped."239 "Similarly, the Name is the
only refuge for one who has offended It. Hence, chanting the
Name incessantly, depending upon Its Mercy, is the surest way
that would save an aspirant from the various offences, he has
committed against the Name."240 "Now even the greatest crime for
which there is no atonement, which cannot be forgiven even by Sri
Bhagavan Himself and which does not disappear unless endured, does
disappear thus - "Those who are always engaged in oppressing the
saintly personages in this world, become not only blessed and
pure by the incessant, loud, and clear chanting of Sri Hari-Nama
but also become the purifiers of others too. By constantly uttering
Sri Hari-Nama, his sins are not only destroyed, but he also
becomes Dhanya, i.e., blessed. He becomes perfectly pure himself
and acquires the power to purify others too. He also becomes the
fittest recipient of the precious wealth of loving devotion to
Godhead. It is stated in Stotra, etc., that censure of the good and saintly
people constitutes the greatest offence against the Name. If such censure
means an offence against the Name, then words fail to describe
adequately the magnitude of the most heinous crime of incessantly
oppressing the Sadhus, who not only never harm anyone, but always do
good to all. How unpardonably heinous a crime is meant by the words
'Sajjananam sadadrohaparata'. The Sastras say 'Namnopi Sarvasuhridah
aparadhat Patatyadhah' i.e., one certainly has to suffer in an infernal hell
as an aftermath of an offence against the Name, Which is the Friend or
Well-wisher of all. Is there then no expiation for such an offender?
Certainly there is! By always resorting to the Name alone, he atones
for his offence against the Name. This shows that he, who is
always engaged in the service of the Name, is not prone to
commit an offence; on the contrary, he advances further in
devotion leading him to the achievement of the special Prem
Bhakti or loving devotion. Hence it is aptly said of him that he
becomes pre-eminently blessed."240.1
239 bhūmau skhalitapādānāṁ bhūmire vāvalambanam

tvayi jātā parā dhānāṁ tvam eva śaraṇaṁ prabho
240 nāmāparādha-yuktānāṁ nāmāny eva haranty agham
aviśrānta-prayuktāni tāny evārtha-karāṇi ca
(padma purāṇa; śrī hari-bhakti-vilāsa 2.11.526)
181
NAMABHAS AND UTTAMA BHAKTI
Namabhas Defined
WE now take up the subject of the "dim reflection of the Name

(Namabhas)." If we compare the Name to the sun, this dim reflection of
the Name or Its Abhas, can well be compared with the dawn, when the
earth is lighted by the reflected light of the sun, even before the sun rises
above the horizon. Sri Krishna, out of His unaccountable Mercy, has
manifested Himself into this world as Sriman Nama to deliver the fallen
Jivas and impart to them the highest gift of Divine Love in this Kali Yuga.
The unhappy Jivas imprisoned in various types of bodies, subject to the
merciless and ceaseless rotation of the cyclic wheel, compelled by their
actions, are not having free access to this Merciful Manifestation of the
Lord, owing to the innumerable inabilities they are beset with. They
prevent the Jivas from having a sight of this bright sun. Extreme
ignorance, hankering alter transitory pleasures, tendency to earn name
and fame, etc., form clouds above the unfortunate aspirant and obstruct
his vision. Just as clouds, fog, etc., cannot do any harm to the shining sun,
so too these inabilities of the aspirant fail to obscure the Manifestation of
the Divine Name. It shines with Its full splendour, but the aspirant who is
unfortunately a prey to these defects is deprived of Its sight. His vision is
obscured.
Similarly before the Name actually manifests Itself on one's tongue

he becomes illumined by Its dim reflection through any of the sense-
organs or senses. Unintentional or indirect utterance or hearing of the
Name, without faith or even with contempt, or uttering or hearing It
without being cognisant that It is the Name of the Lord, can be aptly
defined as Namabhas or dim reflection of the Name. The meaning can be
clarified further by quoting examples. For instance a Muslim does not take
the name of the wild boar and calls it 'Haram' contemptuously. Here, when
he utters Haram even in contempt, he obtains Moksha, as he utters the
Name 'Rama' adjunctively or concomitantly, even though it forms a part of
240.1 sadā droha-paro yas tu sajjanānāṁ mahī-tale

jāyate pāvano dhanyo harer nāmānukīrtanāt
(laghu-bhāgavatāmrta; śrī hari-bhakti-vilāsa 2.11.340)
adhunā niṣprāyaścitto bhagavadakṣamyo bhogaikanāśyo mahānaparādho
'pi nāmamāhātmyato 'payātītyāha-sadeti | nāmno 'nu nirantaraṁ kīrtanāt
dhanyaḥ pāvanaḥ paramaśuddha ityarthaḥ ; yadvā na kevalaṁ svayameva tataḥ
pavitro bhavediti kintu parānapi pāvayati premalakṣaṇabhagavad
bhaktidhanayogyaśca bhavatīti | yadyapi nāmāparādhastotrādau 'satāṁ nindā
nāmnaḥ paramamaparādhaṁ vitanute' ityādinā nindāpi nāmāparādha uktaḥ
kimuta sadā drohaparateti | *** tathāpi tatraiva 'nāmāparādhayuktānāṁ
nāmānyeva harantyagham' ityādyukternāmaparāṇāṁ na ko 'pi doṣo ghaṭate
pratyuta bhaktiviśeṣa evodetīti | ataḥ myagevoktam - 'jāyate pāvano dhanya' iti |
182
the contemptuous name of an object which is actually abhorred, let alone
the unintentional utterance of the name of god of another faith. Similarly
when a tiny toddler utters either 'Krishna' or 'Rama', it cannot have any
idea of Godhead or His Name, the question of its faith in Him or It being
quite out of question. Similarly when one, who is deeply engrossed in his
own work, casually happens to hear, in spite of himself, the Name or
Names of the Lord forming part or parts of other words like Krishnamriga,
Krishnasarpa, or Ramanagar, or when a born dumb, deaf, and blind
person, who is mentally deficient and quite incapable of learning anything,
happens to touch or pass his hand over the written words like 'Krishna',
'Rama', etc., or if the words or Names like 'Krishna', 'Rama', etc., are
tattooed on any part of his body, it amounts to his having Namabhas or
the dim reflection of the Divine Name. Namabhas also includes utterance
or hearing of the Divine Name in an unconscious or delirious state, or
uttering or hearing It on one's deathbed, even unintentionally as was the
case with Ajamil. When the Divine Name reflects on the human mind as in
a flash, or when the human being happens to perceive the Divine Name in
any way, at any time or under any circumstances, by any of his sense
organs or senses, it unequivocally amounts to his having Namabhas and
the result unfailingly will be his emancipation from worldly bondage.
“Sanatkumar says to Narada, "O Narada! He who somehow happens

to utter the Lord's Name during his speech, or when he somehow happens
to remember or hear It clearly or otherwise, or with or without
impediments between the utterance of the different syllables of the Name,
truly crosses this ocean of worldliness; but if It is employed selfishly in the
acquisition of wealth, or the acquirement of means of livelihood or as a
means in winning name and fame or in acquiring the object of one's greed
or amongst the infidels, the realisation of the highest goal which is the
primary result of taking the Name, is certainly not immediately
accomplished. If one happens to utter the Name under some pretext other
than the intentional utterance (of the Name of the Lord), similarly if It
somehow flashes on the mind, or It somehow, i.e., even a part of the
Name enters the ears whether distinctly or indistinctly or if the utterance
or hearing is uninterrupted and undisturbed, i.e., without any interference
by words or sounds while uttering the Name in full, i.e., without uttering in
parts, interrupted by other words, or in words like 'Halam riktam', the
syllables 'Ha-ri' are there or in the words 'Raja mahishi', the syllables ‘Ra-
ma’ exist; in this way other Names may exist in combination of words, so
utterance or hearing without such interruption, or with such interruption,
i.e., after one utters a part of the Name, he composes or applies his mind
to the unuttered part of the Name, i.e., frequently interrupted by other
words between the utterance of the individual syllables of the Name; or
when only a part of the Name is uttered and the other part is not uttered
at all, i.e., incomplete utterance of the Name; even then the Name or part
of the Name does help the utterer to cross this ocean of worldliness; It
certainly liberates him from the evil consequences of all his sins and
offences. But the primary fruit resulting from the service of the Name is
not immediately achieved. Similarly if the service of the Name is utilised
for earning one's bread and butter, the achievement of the main goal, i.e.,
183
Sri Krishna Prem, does not readily succeed. Will not the Name achieve Its
effects, if It is employed as a means of earning one's livelihood? Yes,
certainly It will. But in this world It will not immediately yield the result,
i.e., the result will be accomplished only after a good deal of delay."241
"When the Yavan (the Muslim) as was being torn to pieces by the
wild boar, with its tusk-like teeth, uttered 'Haram', 'Haram'. he got
liberation. How astounding would the result be if the Name is uttered with
implicit faith?" "When Ajamil on his deathbed, taking the Name 'Narayana'
intended to call his son, went to Sri Vishnu's Abode, what would be the
result if one takes It with implicit faith?" To prove that those who
experience even Namabhas or the dim reflection of the Name - which
forms the initial stage of the other devotional modes like Sravana, Kirtan,
etc., are not under the control of Yama - the god of death, Sri Vyasadev
concludes the chapter by quoting the example of Ajamil. He gives the
clear meaning of the Glory of the Name in a single sentence. Ajamil
uttered the Name 'Narayana' while on his deathbed without faith; how
amazing would the result be if It is taken with faith? He took the
Name while dying or on his deathbed; how much more beneficial
would the result be if one takes It during his whole lifetime? He
uttered the Name to call his son; how much more beneficial would the
result be if he utters It to call the Lord Himself? Besides Ajamil, who
was a great sinner, achieved the abode of Sri Vishnu; how grand would
the result be if an extremely guiltless or pure person takes the
Name? The Glory of 'Sri Hari Nama' has been expounded by the use of the
argument 'a fortiori',242 or “Kaimutik Nyayah”, which means a maxim of
'how much more', or 'how much less'. The following Slokas will clarify its
241 nāmaikaṁ yasya vāci smaraṇa patha-gataṁ śrotra-mūlaṁ gataṁ vā

śuddhaṁ vāśuddha-varṇaṁ vyavahita-rahitaṁ tārayaty eva satyam
tac ced deha draviṇa-janatā-lobha-pāṣaṇḍa-madhye
nikṣiptaṁ syān na phala-janakaṁ śīghram evātra vipra
vāci gataṁ prasaṅgād vāṅ-madhye pravrttam api smarana-patha-gataṁ
kathañcin manaḥ-sprstam api śrotra-mūlaṁ gataṁ kiñcit śrutam api śuddha-
varnaṁ vā aśuddha-varnam api vā vyavahitaṁ śabdāntarena yad-vyavadhānaṁ
vaksyamāna-nārāyana-śabdasya kiñcid uccāranānantaraṁ prasaṅgād āpatitaṁ
śabdāntaraṁ tena rahitaṁ sat; yadvā yadyapi 'halaṁ riktam' ity ādy-uktau
hakāra-rikārayor vrttyā harīti-nāmāsty eva, tathā 'rāja-mahisī' ity atra rāma-
nāmāpi, evam anyad apy ūhyam; tathāpi tat-tan-nāma-madhye vyavadhāyakam
aksarāntaram astīty etādrśa-vyavadhāna-rahitam ity arthaḥ | yadvā vyavahitaṁ
ca tad-rahitaṁ cāpi vā tatra vyavahitaṁ nāmnaḥ kiñcid uccāranānantaraṁ
kathañcid āpatitaṁ śabdāntaraṁ samādhāya paścān nāmāvaśistāksara-
grahanam ity evaṁ rūpaṁ madhye śabdāntarenāntaritam ity arthaḥ rahitaṁ
paścād avaśistāksara-grahana-varjitaṁ kenacid aṁśena hīnam ity arthaḥ |
tathāpi tārayaty eva sarvebhyaḥ pāpebhyo 'parādhebhyaś ca saṁsārād apy
uddhārayaty eveti satyam eva | kintu nāma-sevanasya mukhyaṁ yat phalaṁ tan
na sadyaḥ sampadyate | tathā deha-bharanādy-artham api nāma-sevanena
mukhyaṁ phalam āśu na sidhyatīty āha tac ced iti | tan nāma ced yadi dehādi-
madhye niksiptaṁ deha-bharanādy-artham eva vinyastam tadāpi phala-janakaṁ
na bhavati kim? api tu bhavaty eva kintu atra iha loke śīghraṁ na bhavati kintu
vilambenaiva bhavatīty arthaḥ ||
184
significance. "Does it need a special mention that the Kaustubh gem which
is more brilliant than a hundred crores of suns, is more effulgent than an
ordinary lamp?" "Is it not ridiculous to say that a certain darkness which is
thoroughly dispelled even by a small lamp, fails to disappear in the
presence of the Kaustubh gem, more resplendent than even a hundred
crores of suns?"242.1
Namabhas according to Srimad Bhagavata are of four types. "(1)

Sanketya - unintentional and indirect utterance of the Holy Name as in the
case of Ajamil, (2) Parihasya - taking the Name while indifferently cutting
jokes with others, (3) Stobh - taking the Name while singing songs, and (4)
Hela - inattentive or negligent uttering of the Name. The above four types
of the dim reflection of the Holy Name are competent enough to save the
soul from the bondage of Maya."243 Vidur says to Dhritarashtra, "Avoiding
all insincerity, with real faith, and steadfast devotion, worship Sri Krishna,
Who is the Repository of all virtues, of excellent fame, Who is the Purifier
of all that is sacred, Whose sun-like Name even by Its dim reflection when
It illumines the minutest chamber of one's heart, destroys forthwith all the
gloom of the worst forms of sins."244 "O the Sun of Bhagavan Nama! Is
there any fortunate soul in the infinite number of universes who is
competent enough to esteem fully Your Glories? Even Your dim reflection
242 daṁṣṭri-daṁṣṭrāhato mlecco harāmeti punaḥ punaḥ

uktvāpi muktim āpnoti kiṁ punaḥ śraddhayā gṛṇan
(nṛsiṁha purāṇa)
mriyamāṇo harernāma gṛṇan putropacāritam
ajāmilo 'py agād dhāma kim uta śraddhayā gṛṇan
prakaraṇamupasaṁhṛtyāpi punaḥ sarvathā pratītyarthamekenaiva
vākyena nāmamāhātmyasiddhāntamāha | mriyamāṇa iti | mriyamāṇatvādeva
aśraddhayapi gṛṇan kiṁ punaḥ śraddhayeti mriyamāṇo 'pi kiṁ punarjīvanniti
putropacāritamapi kiṁ punaḥ sākṣādeva ajāmilo mahāpātakyapi kiṁ
punarniṣpāpa ityavadhāraṇacatuṣṭayam ||
(sārārtha-darśinī)
242.1 nyūne’dhike ca kaimutyaṁ tatra nyūne bhaved yathā
kaustubhas tu mahā-tejāḥ sūrya-koṭi-śatād api
ayaṁ kim uta vaktavyaṁ pradīpād dīptimān iti
athādhike yathā dhvāntaiḥ śakyo dīpo ’pi nārditum
sa tu mārtaṇḍa-koṭībhiḥ samaḥ kim uta kaustubhaḥ
(laghu-bhāgavatāmrta 3.185-186)
yauvanaṁ dhana-saṁpattiḥ prabhutvam avivekitā
ekaikam apy anarthāya kim uta yatra catuṣṭayam
(hitopadeśa 11)
243 sāṅketyaṁ pārihāsyaṁ vā stobhaṁ helanam eva vā
vaikuṇṭha-nāma-grahaṇam aśeṣāgha-haraṁ viduḥ
244 taṁ nirvyājaṁ bhaja guṇa-nidhe pāvanaṁ pāvanānāṁ
śraddhā-rajyan-matir atitarām uttamaḥ-śloka-maulim
prodyann antaḥ-karaṇa-kuhare hanta yan-nāma-bhānor
ābhāso’pi kṣapayati mahā-pātaka-dhvānta-rāśim
(śrī-bhakti-rasāmṛta-sindhu 2.1.103)
185
in the hearts of mankind enveloped in the darkness of power, dispels all
darkness from their minds, and imparts enlightenment on loving devotion
even to the utterly ignorant of the Absolute Truth."245 "These Vaikunth
Parshadas, with the intention of protecting those devotees who happen to
utter, or hear, or happen to have even a dim reflection of the Lord's Name,
even at the time of their death, from the fear of all impediments to
devotion, and spreading the pure cult of Bhakti, move about everywhere
according to their own desire, as they are the protectors of Bhakti."246
"One gets liberation, even by the dim reflection of the Lord's Name, or
when It is just uttered, or even when It enters his ears. To elucidate the
Glory of the devotional cult, emancipation of the Lord's devotees is very
easily achieved, by the service of the Lord's Names, or even by the
faintest reflection of any one of the Names, howsoever uttered, i.e.,
uttered jokingly, or even slightingly, etc., or if the Name just throbs on the
tip of the tongue, or even if the sound of the Name somehow enters the
ears. Ajamil, by calling his son Narayana by name, went to Vaikunth.
Varaha Purana says, "A Brahmin was sitting in water engrossed in
meditation. A tiger which came there to eat him, was shot by a hunter.
Before it breathed its last, because it heard the Lord's Name uttered by
the Brahmin, it obtained liberation."247
Love is its own reward
We have now understood beyond doubt that the primary result of

chanting the Divine Name is the attainment of Divine Love for the Lord.
Love, being the most sublime attainment and the rarest of rare virtues, is
achieved by the uttering the Name lovingly. ‘Love is its own reward’. One
who practises the chanting of the Holy Name with a longing heart for this
245 yad-ābhāso ’py udyan kavalita-bhava-dhvānta-vibhavo

dṛśaṁ tattvāndhānām api diśati bhakti-praṇayinīm
janas tasyodāttaṁ jagati bhagavan-nāma-taraṇe
kṛtī te nirvaktuṁ ka iha mahimānaṁ prabhavati
(śrī-kṛṣṇa-nāmāṣṭaka 3; stava-mālā)
246 ete hi mṛtyu-kāle’pi jihvāgre śrotra-vartma vā
kathañcit sakṛd-āptena nāmābhāsena ca prabhoḥ
bhaktān kṛtsna-bhayāt pāntas tānvanto bhaktim ujjvalām
sarvatra vicaranty ātme- cchayā bhakty-eka-vallabhāḥ
(bṛhad-bhāgavatāmṛta 2.3.90-91)
nanu śrīvaikṛṣṇapārṣadānāṁ tatra tatra kimartha gamanaṁ tatrāha eta iti
dvābhyām | śrīvaikuṇṭhapārṣadā hi ātmecchayaiva natu
kenāpyanyapāratantryeṇa sarvatra carantīti dvābhyāmanvayaḥ | kiṁ kurvantaḥ ?
apyarthe cakāraḥ | prabhoḥ śrīvaikuṇṭhanāthasya nāmābhāsenāpi tasyaiva
bhaktān kṛtsnebhyo bhayebhyo bhaktivighnādirūpebhyaḥ pāntaḥ rakṣantaḥ |
kīdṛśena ? mṛtyukāle 'pi kathañcit parihāsāvahelanādiprakāreṇāpi sakṛdapi
jihvāyā agramapi śrotrasya vartmanikaṭamapi vā āptena labdhena | ataeva
ujjvalāṁ viśuddhāṁ bhaktiṁ tanvantaḥ savatra pravartayantaḥ | yataḥ
bhaktirevaikā vallabhā yeṣāṁ te |
247 kathañcid bhagavan-nāmā- bhāsasyāpi sa sidhyati
sakṛd-uccāra-mātreṇa kiṁ vā karṇa-praveśitaḥ
186
Sublime Goal-Prem must necessarily and invariably pray for that and that
alone from the Lord. "Millions of tongues chant His Name and sing His
praises and millions of souls are flooded with Love, because they looking
on His Face utter His Name, Which is as Potent as His Love. For His Name
contains Himself, and those, who utter His Name have Him in their hearts
and lo! The world to them is complete!" Sri Chaitanya Mahaprabhu in His
fourth Sloka of Sikshashtak teaches us how we should pray while taking
the Name: -
"O Lord! May I approach Your Lotus Feet with a humble prayer? Is
this unworthy wretch eligible to approach Your ever pure Lotus Feet? I am
not uttering Your Names with any expectation from You; no, not in the
least. My Lord! I do not ask from you any relief for the various physical
ailments I am often subject to; You are not like a mere physician to me;
nor Your Name even. I do not covet material learning, popularity, or
reputation. From the worldly point of view, I may not be in affluent
circumstances. It matters very little to me. I do not hanker after paradise
where greater - yes, far greater luxuries for comparatively many more
number of year are offered, a paradise where every inhabitant is free from
hunger, thirst, or similar physical necessities, where 'ambrosia' itself forms
the food of every individual and where none even dreams of death or
decrepitude. Never, do I long to be born in a place, where every tree is a
wish-yielding one. By Your Mercy I covet not for any of these
achievements. I neither crave for the five types of liberations which You
are ready to give to those who approach You nor for supernatural
attainments offered to Yogis. Crores of births in any form I am willing to
accept provided You are merciful to grant one favour to this insignificant
servant of Yours. Bless me that I may sing Your Names and Glories in all
my births! My Lord! You are the very Embodiment of Mercy, an ever-
flowing Ocean of Kindness. This is the only prayer I have to ask of You in
my life. Let me be blessed with unflinching and selfless devotion to Your
Lotus Feet. Let me be saturated incessantly with such loving devotion to
You. Let my determination to serve You materialise in all its fullness, and
let there be no end to it. Alas! What amount of attachment I am having to
the transitory objects of the material world? Lord! Have Mercy on me;
transform this present attachment of mine into one to Your Lotus Feet. O
Lord! I pray for no separation between You and me! A day without Your
remembrances, without singing Your Names and Glories, is worse than
death itself - the most unthinkable disaster in my life! Lord! Let me not fall
tathāpi kiṁ tat sādhanamityapekṣāyāṁ bhaktimāhātmyanirvacanāyaiva

bhagavad bhaktānāmanāyāsenaiva mokṣaḥ siddhyatītyāhuḥ | kathañciditi | astu
tāvad bhagavannāmnāṁ sevayā | bhagavannāmno ya ābhāsaḥ
prātibimbavadanukārakaśabdastasyāpi kathañcit kenāpi
parihāsāvahelanādiprakāreṇāpi sakṛt vāramekamapi uccāraṇamātreṇa jihvāgre
karaṇena | kimveti pakṣāntare | tasyaiva kathañcit karṇayoḥ praveśāt sa mokṣaḥ
siddhyati taduktaṁ ṣaṣṭhaskandhe | " vikruśya putramaghavān yadajāmilo 'pi
nārāyaṇeti mriyamāṇa iyāya muktim " iti | tathā śrīvārāhapurāṇe | satyatapa
upākhyānārambhe kañcijjale magraṁ japaparaṁ brāhmaṇaṁ
bhakṣayitumāgatasya vyāghrasya tenaiva vyādhena hatasyākasmādud
gatabhagavannāmaśravaṇenaiva muktirjāteti dik ||
187
a prey to this calamity. Let not these circumstances, happy or unhappy,
stand in my way of rendering services to You. Let my devotion towards
You grow in proportion to Your munificence. My Lord! It matters not if I
take birth in any form, anywhere in the infinite number of universes; only I
must be blessed with selfless loving devotion to Your Lotus Feet. Be
merciful to grant my humble prayer."248
"The Prem Bhakta wants nothing from his Lord, no boon, no blessing,
material or celestial, not even salvation or Mukti, nothing, nothing save -
the blessings of being filled with Love for Him. He prays to his Lord. "O
Krishna! It matters not what betides my body, my life, or my earthly
circumstances, or in what form of life I am reborn, even if it be that of a
worm, let my faith and love be fixed in Thee, my Beloved. Whatever is
there in all existence compared with the luxury of loving Thee? Thou art
the Sum Total of the realisation of all the desires, of all happiness, Thou,
the Secret and Object of all our longing!" A Sloka with similar meaning is
seen in Sri Mukundamala Stotra too. "I have no special belief in the
performance of pious activities, nor in worldly riches, nor in the
gratification of my sensuous pleasures. May all those things come to pass
as they are ordained to, O Lord! according to the nature of my previous
actions. But this alone is what I regard as worthy of being prayed for, and
what I cherish very much. May I retain unswerving devotion that is
inspired by the Divine Lotus Feet, in all my successive births!"249
Unalloyed devotion or Uttama Bhakti
What is the true conception of this unflinching devotion which every

sincere aspirant for the Holy Name should aspire after? Religion in its
broader sense is nothing but Love for Godhead. No other achievement of
humanity is higher than that of this Love. Bhakti or devotion to Lord is the
alpha and omega of Life in India. It is the very essence of India and in fact,
our sacred India breathes through this noble quality. From days of hoary
antiquity till today, India has come across and been blessed with the
thrilling lives and experiences of a vast galaxy of Bhaktas. Their ideal lives
and teachings have maintained this perennial flow of devotion even today
uninterrupted in our land which is itself named 'Bharata' after the name of
a great Bhakta and King who once ruled over our sacred land. Bhakti! Ah!
What a marvellous power-house it is! Immense are its potentialities. Who
in India has not ever heard the unparalleled and innumerable efficacies
248 na dhanaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi
(śikṣāṣṭaka 4)
249 nāsthā dharme na vasu-nicaye naiva kāmopabhoge
yad bhāvyaṁ tad bhavatu bhagavan pūrva-karmānurūpaṁ
etat prārthyaṁ mama bahu mataṁ janma-janmāntare 'pi
tvat-pādāmbhoruha-yuga-gatā niścalā bhaktir astu
188
and influences of Bhakti or devotion? Who is there in our land who is not
moved by the soul-stirring experiences of a regular stream of devotees?
Bhakti is not a matter of occasional emotions, but a life of positive living
and continuous experiences that can independently claim the highest of
achievements which no other course of religious practice can ever dream
of.
Bhakti is defined in various ways by its different exponents. The

derivation of the word 'Bhakti' is from the verbal root 'Bhaj' which means
complete service or Seva. This service is the special feature of Bhakti. It is
this that distinguishes Bhakti from the other cults. This method of service
consists in complete submission of one's body, mind, and words in
pleasing the Supreme Lord. The world 'service' should not be confused
with the various kinds of activities such as the service of the nation,
country, society, the poor, etc., with which it is usually being identified.
Here, the word, 'service' means the service of the Lord. Activities of a
religious nature, very often guided by fear, hatred, etc., or the feeling of
identity with the Attributeless Brahman are not styled as Bhakti since the
quality of submission is always lacking in such course. Those activities that
are current in this world at present and passing under the names of duty,
service of country, etc., as the equivalents of religious activities deserving
of our highest esteem, are but of the nature of efforts for the procurement
of sensuous enjoyment, each for himself, by the members of atheistic
societies. There is absolutely no question of the service of Godhead in any
of those functions. On the contrary, there is to be found in them only the
desire for exploiting Sri Krishna and His devotees for the gratification of
one's senses. The society of atheists who are devoid of any intention of
serving the Transcendental Lord are deceiving themselves and others by
their mental speculations. Those functions or ideas are located far away
from the truth, and will continue to remain so even if the entire population
of the world agree to accept them as true. The selfless, uninterrupted, and
unalloyed service of the Supreme Lord is the only universal religion of all
conditioned souls. In that religion there are no elements of deception in
the forms of fruitive activity, empiric knowledge, etc.
"Service of the Lord of the senses (Hrishikes) through all the senses
is called 'Bhakti' or devotion, which is free from all obstacles and pure by
reason of its being exclusively devoted to Sri Krishna."250 It is the
predominance of knowledge born of our limited material senses and
aversion to the service of Godhead that have acted as two sheaths
covering us, leaving us in this present state of bondage. The sage Sandilya
explains Bhakti as "the highest kind of attachment to the Lord with
unflinching love."251 Srimad Bhagavata, the crest-jewel of all the Sastras
declares it as the most sublime religion "the uninterrupted flow of
250 sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate
(nārada-pañcarātra; śrī bhakti-rasāmṛta-sindhu 1.1.12)
251 sa parā nurakti iśvare
(śāṇḍilya-bhakti-sūtram 1.1.2)
189
mind towards Bhagavan."252 The great Narada in his Bhakti Sutras
mentions it as "intense unalloyed love for Bhagavan."253 Sri Rupa
Gosvami defines it thus: - "The harmonious pursuit of Sri Krishna by
being favourably disposed towards Him and free from all other
desires and unconditioned by Jnan, Karma, etc., is known as
‘Uttama Bhakti’”254. Sri Jiva Gosvami while commenting on the above
Sloka mentions that the word 'harmonious' (Anukulyen) means that
the pursuit must be favourable or agreeable to minister to the
pleasures of Sri Krishna directly. He is the Sole Enjoyer of all services
rendered by His devotees. Those who are engaged busily day in and day
out, in rendering services that are most pleasing to Him by words, deeds,
or thoughts, are known as true devotees. Various prayers that human
beings offer to Him are not of this nature. They do not directly please Him.
The repeated entreaties of conditioned souls, fallen in the whirlpool of
endless sufferings, have no capacity in them to order delight to the Senses
of the Lord. They may attract His attention or even redeem them from
their difficulties; but they do not render any special gratification to Him or
to His Senses. Those who offer such prayers, may get some benefits and
thereby satisfaction for themselves, but the Lord Who is the Object of the
prayer does not get any. Just as a person in this world, who is luxurious by
nature, and esteemed by position, is pleased by his praises and by the
supply of objects that would assist or enhance his enjoying facilities, even
so, the Supreme Lord, Who is the Sole Enjoyer of all the created objects,
feels extremely pleased with our services that would provide enjoyment to
Him. Supplying the necessities, that would cater to His taste or doing
similar actions that would directly please Him, are to be understood as the
loyal pursuit towards Sri Krishna. Persons given to demoniacal tendencies
and always of an inimical disposition towards Bhagavan also rendered
some satisfaction to Him. By picking up quarrels with Him and by engaging
Him in regular battle, they too have brought out His heroic propensities.
This is only an indirect or unfavourable (Pratikul) approach to Him. These
demons only opposed Him in every way and at all times. The very thought
of Bhagavan enraged and provoked them to challenge His very Authority.
Whereas, for a devotee, a reflection of His recollections makes
him float on the rolling waves of an unsurpassable ocean of
eternal joy, converts the entire structure of his into a magnificent
power-house of spiritual inspirations enriched with thrilling
experiences. The illustrious and exemplary lives of a host of great
devotees, like Nanda Maharaj, Yasoda, the milk-maids of Vraja headed by
Sri Radhika, etc., are to be strictly followed in this respect.
The meaning of the word 'Anusilanam' can be roughly expressed as
252 mano-gatir anvicchinnā...

253 sā tva smin parama prema rūpā
(nārada bhakti sūtra 2)
254 anyābhilāṣitā śūnyaṁ jñāna karmādy anāvṛtam
ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā
190
'submissive pursuit'. This pursuit is twofold: - (1) Activities guided by the
impulse of body, mind, and words (Kriyarupa), and (2) actuated by
spontaneous feelings (Bhavarupa). Bhakti is awakened by the causeless
Mercy of Bhagavan's bliss yielding potency. It is not attained by human
efforts alone. Without the Mercy of Bhagavan or Bhaktas, the attainment
of Bhakti is not only difficult, but simply impossible. When by the blessings
of a Bhakta, a particular individual is favoured and permitted to the
course, his life and activities are infused with devotional tendencies. Each
and every sense-organ of his gets the fitness to perform the functions
pertaining to Bhakti.
Kriyarupa Bhakti consists in the practice of the sixty-four principles

(footnote 159) guided by the nature of action. The other one, viz.,
Bhavarupa or actuated by spontaneous feelings, is the mental culture of
devotional principles, such as attachment to the Lord, Love for Him, etc. It
is essential that an aspirant must possess both these qualifications and
activities in him. The loyal practice of favourable activities towards the
pleasure of Sri Krishna is of two types: (1) Functions that are of direct
relationship with Sri Krishna,255 and (2) activities that are done for the sake
of Sri Krishna.256 Both the observances are performed for the pleasure of
Sri Krishna. The first one is of immediate and direct relationship with Sri
Krishna. They are actions like that of feeding Him, playing with Him,
looking to such other Personal comforts, and necessities. The other one is
not in the form of a Personal service, but it accelerates the functions
aimed to secure the pleasure of Sri Krishna, e.g., the various religious
rites, charities, etc., observed on the occasion of the Advent of Sri Krishna
by Nanda Maharaj, Vasudev, etc. These practices when observed with a
purely devotional motive, glorify the occasion, and hence form one way of
rendering loving devotion of Sri Krishna.
The above twofold ways of devotional activities, are not to be

confused, with the pious acts of various charitably-disposed persons, with
the object of earning religious merits or name and fame. It is love for one's
own sensuous gratification, lurking in the heart, that manifests itself in a
variety of forms in the shape of patriotism, feeding the poor, distribution of
clothings, starting of charitable hospitals and dispensaries, digging of well
and tanks, and various other activities of such nature. The performers of
such deeds attain enjoyments of greater degree, fit for the gods as the
fruit of their actions. These enjoyments in Svarga have got their own
duration. "When one's merits are completely exhausted, the enjoyer of
heavenly bliss would revert once again to the earthly condition." 257 The
devotees of the Lord are not after such insignificant and transitory results.
Hence, they perform these acts with the object of pleasing Bhagavan,
contrary to those of the other people of the world, who do the same for
self-aggrandisement.
255 śrī kṛṣṇa sambandhyanu śīlanam

256 śrī kṛṣṇārthamanu śīlanam
257 kṣīṇe puṇye martya-lokaṁ viśanti
191
By the usage of the word 'Anyabhilashita', all desires other than that
of the direct service to Sri Krishna, such as a desire for the enjoyment of
the transitory pleasures of the material world (Bhog Vasana), and a desire
for liberation (Moksha Vasana) are prohibited, as they are harmful to the
growth of Bhakti, and hence they are unacceptable. Jnan means the
knowledge of the identity of the Attributeless Brahman and Jiva (Nirbheda
Brahmanusandhan) which is the worst impediment in the path of Bhakti. If
this unfortunate idea creeps into the heart of an aspirant, his efforts in the
cult of Bhakti are doomed to failure and disappointment. The word 'Karma'
refers to the daily, compulsory, and occasional religious duties mentioned
in the orthodox Smritis. The word 'Karma' does not indicate the various
devotional activities performed by the devotees to the pleasure of Sri
Krishna (Bhajaniya Paricharyadi), so also the usage of Jnan. A sincere
quest for the Truth in a submissive spirit, and the study of the knowledge
about Godhead, congenial to the progress of devotees, are not in any way
discouraged. Karma, Jnan, Vairagya, and other virtues, such as self-control
(Yama), purity (suchi), etc., are not the proper means for the attainment of
Bhakti. These qualifications by themselves are neither Bhakti, nor are they
capable of awakening Bhakti in a person. When any person is fortunate
enough to attain Bhakti, all these virtues automatically lend grace to him.
In the above Sloka, Sri Rupa Gosvami describes the negative and
positive features of pure devotion. Devotion proper and a show of the
same, guided by ulterior motives, though they appear apparently similar,
are entirely different with reference to results. Unless there is proper
enlightenment, we are apt to be confused while making a choice. To save
the humans from such grave dangers is one of the purposes of these
divine personages, when they make their appearance in this world. From
the negative aspect, unalloyed devotion is absolutely free from hankerings
that are averse to or do not contribute to the pleasures of the Supreme
Lord. These undesirable hankerings are to be totally avoided by those who
yearn for loving devotion to Bhagavan.
Sriman Mahaprabhu, while expounding unalloyed devotion to Sri

Rupa Gosvami at Allahabad, makes a mention of these obnoxious and
unhealthy temptations as the worst impediments to the growth of
devotion of Godhead. The negative nature of Bhakti, strictly eschews all
the unfavourable tendencies in the development of devotion. It avoids all
activities where religion, mainly devotion to the Lord, is at a discount. An
excessive desire for enjoying the transitory pleasures of this world or
paradise is an awful impediment to the attainment of Bhakti. A longing to
retire even from the service of the Lord and lose oneself completely in the
Formless Attributeless Brahman, is a greater evil in the realisation of
Bhakti. The positive aspect of Bhakti consists in observing devotional
practices in a most loyal way, to the entire satisfaction of Sri Krishna. It
wants to please the Lord in the manner that is most agreeable to Him.
"By merely hearing the discourses or talks regarding My

Transcendental Glories from a Bhakta, he experiences a continuous flow of
the mind towards Me, the Indwelling Monitor in all the hearts of beings,
192
like that of the stream of the Ganges towards the ocean. This is the
distinguishing characteristic of devotion, free from all mundane qualities in
it. This devotion to Me, Who am the Supreme Being, is selfless and
uninterrupted."258 "My devotees never accept from Me any reward in
exchange for their services, such as residence in My own realm Vaikunth,
having powers similar to Mine, proximity to My presence, a form
resembling My Ownself, or complete absorption in Me, though offered by
Myself. This is because they are not enamoured of any other gifts except
My Transcendental Service."259 "He, who has completely surrendered
himself to Me, never covets for the attainment of high positions like that of
Brahma, Indra, sovereignty over all including the nether worlds,
supernatural attainments obtainable by Yogic practices, or even the
achievement of liberation, except My eternal service."260 "It is such
devotion as described above that is perfect. By means of such devotion, all
Jivas transcend the limits of the triple material qualities and attain the
unalloyed love for Me."261 This devotion or Bhakti is not merely a
temporary means of attaining liberation as many misrepresent it. Bhakti
is both the means as well as the end in itself. Srimad Bhagavata has
explained it as the highest religion of all souls. "That function by means of
which Bhakti in Adhokshaj (Transcendental Godhead) is aroused, is the
highest Dharma of man. Such devotion possesses two distinguishing
features in it, viz., (1) it is Ahaituki - Selfless, i.e., not guided by any selfish
motive except the selfless desire of pleasing the Supreme Lord, and (2)
Apratihata - uninterrupted; since it is spontaneous, nothing can arrest its
course. It is beyond the pleasure or pain of the mundane sphere. It is only
by such spontaneous devotion, the soul is fully satisfied.262
The word 'Adhokshaj' used in the above passage means 'He Who
transcends all knowledge born of senses', 'He, Who exists beyond the
scope of human intelligence'. He is no other than Sri Krishna himself. The
Love towards the Transcendental Reality, that is produced by the practice
of the highest Dharma is known as Bhakti or Seva. This is not based on
any adventitious cause. Therefore, it continues ever uninterrupted.
258 mad-guṇa-śruti-mātreṇa mayi sarva-guhāśaye
mano-gatir avicchinnā yathā gaṅgāmbhaso 'mbudhau
lakṣaṇaṁ bhakti-yogasya nirguṇasya hy udāhṛtam
ahaituky avyavahitā yā bhaktiḥ puruṣottame
259 See footnote 28
260 na pārameṣṭhyaṁ na mahendra-dhiṣṇyaṁ
na sārvabhaumaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā
mayy arpitātmecchati mad vinānyat
261 sa eva bhakti-yogākhya ātyantika udāhṛtaḥ
yenātivrajya tri-guṇaṁ mad-bhāvāyopapadyate
262 sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje
ahaituky apratihatā yayātmā suprasīdati
193
Worship that is ordinarily found based on desires for the acquisition of
religious merit (Dharma), worldly prosperity (Artha), sensuous gratification
(Kama), and emancipation (Moksha) is not pure devotion (Suddha Bhakti);
and the temporary outbursts of emotions too, subjected by the influence
of time, space, and other circumstances are also not genuine expressions
of real Bhakti or devotion. Pure devotion is selfless; it is based on the
desire for the exclusive Love of the Transcendental Lord. It is also
the natural function of all the Jivas. This is the summum bonum of
human existence, and hence surpasses all other conceptions of Dharmas,
which are called Apar. The uninterrupted happiness which is coveted by all
souls is attained only by this method of unalloyed devotion. The world
'soul' that is used in the Sloka does not mean the perishable body made
up of the five elements (Pancha Bhutas), and the ten organs of senses; nor
does it mean the mind, the eleventh sense the present ruler of the sense-
organs. All efforts of the body or the mind of the Jiva, result only in
gratifying his material senses, and hence is not the Love of the Lord. The
service of the Transcendental Lord is not certainly for the satisfaction of
any of our senses.
Bhakti, by reason of its being Para Dharma is superior to all

other forms of worship. Since it is the natural function of the Jiva,
it is entirely selfless, whereas, all other methods, such as Jnan, Yoga,
Karma, etc., have got their own interests. True devotion, as we have
already dealt with, aims merely at the Supreme pleasures of
Bhagavan as its final goal. Jnan or knowledge, with its renunciation,
aims at the realisation of the Attributeless Brahman and complete
absorption in the same for freeing the Jiva from the thraldom of nescience.
Yoga with its eightfold practices wants to lose itself in Paramatma. Karma
consisting of obedience to scriptural rules and regulations and by
dedication of all its fruits to Bhagavan, can only secure a proneness
towards the Supreme Lord. All these methods are inferior to exclusive
devotion or Kevala Bhakti, which aims at all costs, only the supreme
pleasures of the Lord. To a real Bhakta, true Moksha or liberation lies
neither in the attainment of the Attributeless Brahman, including complete
merging in the same advocated by the Jnanis, nor in the realisation of
Paramatma of the Yogis. To him, Moksha means direct vision of the
Lord and His realisation in His highest Manifestation as Svayam
Bhagavan. This sublime realisation is only possible by undiluted
Bhakti alone.
Hence, it needs no mention that to those fortunate enough to have

Bhakti, Jnan will come by itself. By having the realisation of Bhagavan, one
automatically gets into all the secrets of the other imperfect and partial
Manifestations of the Lord. Therefore, it is not essential that a person
aspiring after Bhakti is to follow the paths of Jnan or Yoga. "Hence, for
those Yogis who have intense devotion to Me, and whose minds are ever
devoted to Me, the efforts for the practice of Jnan or dispassion are not at
194
all beneficial for the attainment of their real good." 263 "O Lord! The efforts
of those, who abandoning the path of pure devotion - the fount of all well-
being, aspire after the abstract knowledge or dry wisdom, end in fruitless
toil and trouble like the exertions of those who thrash empty husks of
corn."264
During the conversation of Sri Vallabhacharya, the founder of

Pushtimarga with Sri Chaitanya Mahaprabhu at Allahabad, the latter gave
out His view on Bhakti, in the most unambiguous and illuminating words
thus" - "A Chandal of righteous character who is purified from the evil
effects of being born in a low caste, by the blazing fire of his devotional
fervour, is indeed an object or esteem, even to eminent scholars; but
likewise an atheist, even if he be an erudite scholar, in all the Vedas, is not
honoured. All the high compliments, such as lineage, vast erudition in all
the Sastras, muttering of the Mantras countless times, and severe
austerities, in a person devoid of any spirit of devotion to the Supreme
Lord, are merely lifeless exhibitions only, leading to the satisfaction of the
worldly-minded. They are like the decorating of a corpse with costly
articles, such as attractive costumes, fascinating perfumes, and
ornaments studded with precious gems."265 There are many Slokas of the
same spirit that speak emphatically, unambiguously and in a comparative
way, the unique position of Bhakti over all other modes of religious
practices.
Even emancipated souls are not fully satisfied with their attainment
of Moksha, and therefore, engage themselves in the devotional services of
Bhagavan. The paths of Jnan and Yoga lead their respective votaries to the
realisation of Brahman and Paramatma, who are only the incomplete and
partial aspects of Bhagavan. The path of Karma, with dedication to
Bhagavan is only a gateway to all such practices. It is not a necessary
means to the attaining of Bhakti. All these different paths help humanity to
wipe out their averseness or Vaimukhya to the Lord, the root cause of all
their sufferings they are having at present, and replace it with
Sammukhya or proneness to the Lord instead. Since human beings are
ceaselessly struggling under varying degrees of eligibilities, one single
course, however sublime it may be, does not prove effective to suit their
individual capacities. Hence, the All-Merciful Lord, through the Sastras, has
263 tasmān mad-bhakti-yuktasya yogino vai mad-ātmanaḥ
na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha
264 śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
265 bhagavad-bhakti-hīnasya jātiḥ śāstraṁ japas tapaḥ
aprānasyeva dehasya mandanaṁ loka-rañjanam
śuciḥ sad-bhakti-dīptāgni-dagdha-durjāti-kalmasaḥ
śva-pāko 'pi budhaiḥ ślāghyo na veda-jño 'pi nāstikaḥ
(śrī hari-bhakti-sudhodaya 3.11-12)
195
prescribed different methods to satisfy the eligibilities of different persons.
But, when Bhakti is attained, all other paths appear inferior to Bhakti
which is always independent. It grows by itself spontaneously. It does not
require the support of either Karma, Jnan, or Yoga. Whereas, in the case of
all other methods, such as Karma, Jnan, Yoga, Vairagya, etc., they are to
depend chiefly upon the mercy of Bhakti. None of them independently can
lead their respective followers to the ultimate goal of realising
Transcendental Bliss. Hence, Bhakti, free from all these courses occupies
the supreme position over all other religious practices mentioned in the
Sastras. "O Uddhav! A well-developed and unalloyed devotion to Me wins
My Heart, and other practices, such as Yoga, Sankhya, the observance of
socio-religious duties, study of Vedas, severe austerities, and renunciation
are unable to do so."266
Bhakti - Appeals to all
Of all the spiritual practices mentioned for realising Bhagavan,

nothing is more popular and appealing like Bhakti to the masses as well as
classes in India. Bhakti is so catholic that it is accessible to one and
all irrespective of caste, creed, sex or age. Both the literate and the
illiterate are equally placed with regard to it. It is free from rigid
restrictions as seen in other practices. It is intended for all times and
can be observed under all conditions, in all places and by all
beings. No other mode of worship is so pleasing to Bhagavan as
Bhakti itself. "What were the religious practices that Dharma-Vyadha
observed? How old was Dhruv? Did the great Gajendra possess any
learning? Was, Kubja - the servant-maid and the hunchbacked woman
ever beautiful enough to attract the Lord? Was the devoted Brahmin
Sudama ever wealthy? What was the social status of Vidur? What prowess
had Ugrasen, the King of Yadavas? Did not these devotees captivate the
Lord? Certainly, they did. By what qualities? By pure Bhakti and Bhakti
alone. The Lord is delighted by Bhakti and Bhakti alone and not by
the acquirement of any other virtues."267
Bhagavan was extremely pleased with Gajendra on the merits of

Bhakti alone. The incomparable glory of Bhakti being such, all the Sastras,
the saints, and the Lord insist on all to practise devotion. It is desirable
and preferable for one and all irrespective of his eligibility or status to
follow the path of Bhakti in all sincerity. "A wise person guided by
innumerable desires in him, whether he is ever intent upon attaining
Bhakti alone, or seeking liberation, should worship the Supreme Lord with
266 na sādhayati māṁ yogo na sāṅkhyaṁ dharma uddhava

na svādhyāyas tapas tyāgo yathā bhaktir mamorjitā
267 vyādhasyācaraṇaṁ dhruvasya ca vayo vidyā gajendrasya kā
kubjāyāḥ kim u nāma rūpam adhikaṁ kiṁ tat sudāmno dhanam
vaṁśaḥ ko vidurasya yādavapater ugrasya kiṁ pauruṣaṁ
bhaktyā tuṣyati kevalaṁ na ca guṇair bhakti-priyo mādhavaḥ
(padyāvalī 8)
196
intense devotion."268 Bhakti is a very vast subject. Its characteristics are
innumerable. A few of the important features, as expounded by the eternal
devotees, are elucidated below in order to correct many of the erroneous
notions.
Bhakti - Its special characteristics
"Uttama Bhakti is the destroyer of misery, giver of good, inspirer of

contempt for Moksha (emancipation from worldly bondage), extremely
difficult to obtain, the essence of the most highly concentrated bliss, and
capable of attracting Sri Krishna Himself."269 1. Klesaghnatva - capacity for
removing miseries. Various miseries that are mercilessly torturing
humanity irrespective of any position are mainly due to (1) sins (Papa), (2)
the seed of sin (Papabij), and (3) nescience (Avidya). Sins that we have
committed are twofold: (1) Prarabdha, and (2) Aprarabdha. When the fruits
of sins have matured they are called Prarabdha; when they are yet to
mature they are known as Aprarabdha. A person who is fortunate enough
to obtain Bhakti, is always freed from sinful activities. Even when he
attains strong faith which is the qualification for gaining Bhakti, he
abstains from the sinful actions. Sinful impulses, 'the seed of sin' also find
no place in the heart of those who are sanctified by pure devotion. Error
regarding the knowledge of one's own self - the Jivatma, is nescience.
While making progress towards unalloyed devotion, a Jiva is enabled to
understand his true nature. It experiences that it is not an entity of the
material world nor has it any permanent relationship with its physical and
mental cases in which it is a prisoner at present. Its false ego or
misidentification of its own self with the gross or subtle organism, leaves it
for ever. It comes to know for certain that it is an eternal servant of the
Supreme Lord. The cause of all our suffering is due to the
misidentification, resulting from our averseness to Godhead. When the
light of unalloyed devotion illuminates the dark chambers of our heart, the
root- cause of all such sufferings is completely eradicated leaving no room
for any further miseries.
"Just as a blazing fire reduces every piece of fuel to ashes, even so,
unflinching devotion to Me, strikes at the root of all sins." 270 "The
performance of expiatory acts, such as penance, liberal gifts, observance
of religious vows, etc., no doubt delivers a sinner from the various sins he
has committed. But these actions are incapable of removing the impurities
caused by the practice of irreligious activities guided by the impulse of sin.
268 akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ

tīvreṇa bhakti-yogena yajeta puruṣaṁ param
269 kleśaghnī śubhadā mokṣa-laghutā-kṛt sudurlabhā
sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī ca sā
270 yathāgniḥ su-samṛddhārciḥ karoty edhāṁsi bhasmasāt
tathā mad-viṣayā bhaktir uddhavaināṁsi kṛtsnaśaḥ
197
It is only by the service of the Lord that this impulse of sin can be totally
destroyed."271 "Bhaktas, by meditating with love upon the ever-effulgent
Toes of the Lotus Feet of the Supreme Lord gradually destroy the evil
knots of Karma easily; but those Yogis, who have experienced even
Nirvikalpa Samadhi, though dispassionate, having control over their
flowing senses, could not succeed in their efforts to cut asunder the knots
of Karma. Hence, avoiding all those futile attempts for controlling the
senses, serve Bhagavan Sri Vasudev with loving devotion."272
2. Subhadatva - capacity for bestowing good of all types. By the

astounding efficacy of this characteristic, a devotee is loved by one and all
in the world. He becomes a living embodiment of various appreciable
virtues. He experiences incessant happiness both external and internal,
spiritual and material. "All the gods with their excellent qualities reside in
him, who is endowed with unflinching devotion to Sri Hari. But, where is
the possibility of those great qualities in one who is void of devotion to Sri
Hari? He remains engrossed in the worldly activities and attachments
guided by the evil dictations of his wavering mind."273 There is nothing in
the infinite number of worlds which an intense devotion to Bhagavan
would not offer. A true Bhakta never casts a glance at anything other than
his coveted goal, i.e., the attainment of love towards the object of his
worship. As such, the highest benefit of realising the transcendental bliss
is a certainty to him.
3. Moksha-laghuta-karitva - capacity to create contempt for Moksha

or liberation. Bhakti, when it awakens in a fortunate person, creates in him
a contempt for Moksha which is always opposed to its progress. Bhakta
never covets any attainment, however great it may be, which stands in
the way of his eternal relationship with the Lord. The bliss arising out of
genuine devotion to Bhagavan has no comparison to the aggregate
happiness that all the worlds and the attainment of various other methods
can jointly offer. "O my Lord! If my love to You is quite firm, and if by good
fortune, Your Divine Adolescent Figure is obtained by me, then Mukti
(liberation) itself will entreat me with folded hands to accept her in my
service, and Dharma (practice of routine religious rites), Artha (earthly
wealth), and Kama (the desired objects) will wait for their turn for me.
When I have Your Love, these four purusharthas, i.e., the four
271 tais tāny aghāni pūyante tapo-dāna-vratādibhiḥ
nādharmajaṁ tad-dhṛdayaṁ tad apīśāṅghri-sevayā
272 yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā
karmāśayaṁ grathitam udgrathayanti santaḥ
tadvan na rikta-matayo yatayo 'pi ruddha-
sroto-gaṇās tam araṇaṁ bhaja vāsudevam
273 yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ
198
ends of human life, are not at all worth anything to me."274 "O
Nanda's Son! Of what use is the salt-water of Nirvana, i.e., total
emancipation to us, who are deeply absorbed in the great ocean of
Nectarine Pastimes of Your Adolescence? Those fortunate few, who
joyously dally in the floods of Your Nectarine Accounts, treat the
four aims of human life quite as insignificant as a blade of
straw."275 "I bow down to that Hanuman, who desired nothing except the
service of Sri Vishnu - the Son of Dasaratha, even when he got Moksha,
i.e., liberation, inexplicably by some stroke of luck alone."276 "I covet not
for that liberation which frees one, from the cycle of births and deaths, by
attaining which, the present relation between You as my Lord and I as
Your humble servant, will cease to exist."277
4. Sudurlabhatva - extremely difficult to attain. Bhakti is not a cheap

achievement that one can have by a mere wish. Even by encountering
endless difficulties, in most cases Bhakti remains far from our reach; since
no amount of human efforts independently can succeed in their sublime
realisation. "By pursuing the path of Jnan, salvation in the form of realising
Undifferentiated Brahman can surely be attained; heavenly enjoyments
are easily gained by pious deeds, such as Yajna, etc., but despite
thousands of such efforts unalloyed devotion to the Lord is
unattainable."278 "Those householders who are the slaves of their passions,
and hence extremely addicted to their bodies, and their surroundings, fail
to attain devotion to Sri Krishna, either by their individual efforts, by the
help of others, or by their combined co-operative attempts. Such
householders only go on chewing the chewed and left behind as utterly
useless by their predecessors."279 The goddess of devotion never imparts
her blessings so easily as we mistake. She is prepared to offer us any
other reward, such as Moksha, etc., for all our hardships, except Bhakti.
On a minute scrutiny of the sincerity of the longing of one who struggles
for Bhakti, she imparts it to him. "O King! Lord Mukunda was a Protector,
274 bhaktis tvayi sthiratarā bhagavan yadi syād

daivena naḥ phalati divya-kiśora-mūrtiḥ
muktiḥ svayaṁ mukulitāñjaliḥ sevate’smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ
(śrī kṛṣṇa-karṇāmṛta 107)
275 nanda-nandana-kaiśora-līlāmṛta-mahāmbudhau
nimagnānāṁ kim asmākaṁ nirvāṇa-lavaṇāmbhasā
tvat-kathāmṛta-pāthodhau viharanto mahā-mudaḥ
kurvanti kṛtinaḥ kecic catur-vargaṁ tṛṇopamam
(padyāvalī 42-43)
276 yadṛcchayā labdham api viṣṇor daśarathes tu yaḥ
naicchan mokṣaṁ vinā dāsyaṁ tasmai hanumate namaḥ
277 bhava-bandha-cchide tasyai spṛhayāmi na muktaye
bhavān prabhur ahaṁ dāsa iti yatra vilupyate
(padyāvalī 111, bṛhad-bhāgavatāmṛta 1.4.68)
278 jñānataḥ sulabhā muktir bhuktir yajñādi-puṇyataḥ
seyaṁ sādhana-sāhasrair hari-bhaktiḥ sudurlabhā
199
Spiritual Guide, Object of worship, and the family Guardian for all of you
and the Yadav race. Not only this much, but He even acted on certain
occasions as your Mediator, Charioteer, etc., too. Over and above all
these, He even bestows salvation or Mukti upon those who worship Him;
but He never endows Bhakti so readily upon one."280
5. Sandrananda-Viseshatmata - unalloyed devotion is the very

essence of the most highly concentrated bliss. "The words 'Krishna',
'Krishna' are more than enough to destroy the sins of people, as that
would amount to the application of drastic remedy for a minor ailment. A
sinner is never able to perpetrate as many sins as the single
utterance of the Name 'Hari' is able to destroy. But if ardent
devotion to the Lotus Feet of Sri Krishna springs thereby, the whole
affluence of the empire of liberation will come abegging to his feet, looking
askance at him. Hence, to use the Name 'Krishna' for dispelling one's sins
would be a serious insult to the 'Name', and hence a great offence by the
aspirant."281 The bliss that a devotee can enjoy by rendering loving
services to the Supreme Lord Sri Krishna has no comparison elsewhere. It
is this achievement that prompts the devotees to reject any other offer
from the Lord, however tempting it may be to others who are the votaries
of other paths. The type of bliss that accrues from devotional services,
enables the devotee to enjoy a particular mood of compact happiness,
infinitely higher than the one that flows from the attainment of the
Abstract Brahman. Even if all other types of happiness - material or
spiritual, are totalled together and multiplied a billionfold, it does not
attain even eligibility to compare with this kind of Transcendental Bliss.
Those who are fortunate enough to experience it are alone capable of
speaking a few words on it. Invariably it is better realized than expressed.
"When the great Sanak, Sanandan, etc., saw the Lotus-Eyed Lord
Narayana approaching them, they had the experience of a breeze laden
with the sweet perfume of Tulasi leaves coupled with Kesar. This fragrance
entering into the deepest chambers of the hearts of those sages who were
absorbed in the happiness of the Undifferentiated Brahman, not only
created a thrill of joy in their bodies, but caused a flash of great delight in
279 matir na kṛṣṇe parataḥ svato vā

mitho 'bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām
280 rājan patir gurur alaṁ bhavatāṁ yadūnāṁ
daivaṁ priyaḥ kula-patiḥ kva ca kiṅkaro vaḥ
astv evam aṅga bhagavān bhajatāṁ mukundo
muktiṁ dadāti karhicit sma na bhakti-yogam
281 alam alam iyam eva prāṇināṁ pātakānāṁ
nirasana-viṣaye yā kṛṣṇa kṛṣṇeti vāṇī
yadi bhavati mukunde bhaktir ānanda-sāndrā
viluṭhati caraṇābje mokṣa-sāmrājya-lakṣmīḥ
(padyāvalī 12)
200
their minds as well."282
6. Sri Krishnakarshanatva - unalloyed devotion possesses a special

characteristic in it to attract Bhagavan Sri Krishna Himself. Nothing excels
this in its power to attract unalloyed devotion to the Lord, who becomes
subservient to the devotees. Uttama Bhakti distinguishes itself from all
other practices in this respect. Followers of the various other cults, even if
successful in realising the Lord, never can claim such a sublime
achievement. They may see Him, they may receive boons from Him, they
may be saved from calamities, they may even be benefited in many other
ways, but none except His ardent devotees can bind the Lord with ties of
love and affection. Even for the many devotees offering devotional
services, guided by feelings of reverence, this experience is very limited.
Many of them are denied this special privilege which is reserved for a few
of His most loving devotees. Our scriptures give a good many incident to
illustrate the above subject. Most of these events are so common and soul-
stirring that they are day to day topics even amongst the ignorant masses.
People forget themselves while discussing these captivating events. They
wonder, how the most powerful, Almighty Lord, the Protector, the Creator,
and the Destroyer of the infinite number of universes - the Transcendental
Autocrat becomes subdued by the genuine loving services of His beloved
devotees.283 "Indeed, you are the most fortunate in the whole world,
because those great sages - the purifiers of all the worlds, often visit your
house, where lives the Supreme Lord Sri Krishna, Himself unrecognised in
Human Form."284
The above six characteristics of unalloyed devotion are distributed

amongst Sadhan Bhakti, Bhav Bhakti, and Prem Bhakti; the three different
stages in unalloyed devotion. While in the stage of Sadhan Bhakti, it
claims the first two, and when it develops into Bhav Bhakti, it gains two
more, making the total four, and in the last stage, Prem Bhakti claims the
remaining two, as its speciality in addition to the other four, making
altogether the six characteristics. "So long as the desire for enjoyment of
transitory pleasures and liberation - the two evil spirits, haunts our hearts,
how can we expect the joy of devotion to grow there."285 Both enjoyment
and liberation are not the goals of human existence. Liberation is only the
282 tasyāravinda-nayanasya padāravinda-
kiñjalka-miśra-tulasī-makaranda-vāyuḥ
antar-gataḥ sva-vivarena cakāra tesām
saṅksobham aksara-jusām api citta-tanvoḥ
283 see footnote 266
284 yūyaṁ nṛ-loke bata bhūri-bhāgā
lokaṁ punānā munayo 'bhiyanti
yeṣāṁ gṛhān āvasatīti sākṣād
gūḍhaṁ paraṁ brahma manuṣya-liṅgam
285 bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate
tāvad bhakti-sukhasyātra katham abhyudayo bhavet
201
other side of enjoyment. Both of them can be compared with ugly devils.
They cause the Jivas to fall away from their positive goal. These two are
the worst impediments in the path of devotion. Hence, those who are wise
and earnest in the realisation of Bhakti never throw themselves on the
tender mercy of these loathsome devils, viz., enjoyment, and liberation.
Bhakti - Vaidhi and Raganuga
Bhakti as practised by the aspirants, are of two kinds - (1) Vaidhi -

regulated by the rules and regulations of the scriptures, and (2) Raganuga
- spontaneous longing for the loving services of Sri Krishna. In both the
cases there are the stages of Sadhan or practice. Regarding the details in
the practices of Vaidhi Bhakti, we have already dealt with in 10th Chapter,
footnote 159. There are sixty-four principles of devotional practices
including the ninefold ways of devotion. All these sixty-four devotional
activities are summarised in the ninefold ways of devotion. Each one, in
these nine modes of devotion is competent enough to bring us the highest
realisation. Some of the devotees practised one single mode, whereas
some practised all the nine modes. "The great King Parikshit is noted for
hearing (Sravana) alone, Sri Sukadev for narrating the Transcendental
Excellence of the Lord (Kirtan), Prahlada is noted for remembrance of the
Lord (Smarana) amidst all the atrocities inflicted on him by his hostile
father, and his group of equally demoniac admirers. Lakshmidevi is a
typical example for tending the Feet of the Lord (Padasevan), Prithu
Maharaj is an ideal in ritualistic worship (Archan), Akrur distinguishes
himself in the practice of bowing down (Vandan), Hanuman is an inspiring
example for servitude (Dasya), Arjun, Uddhav, etc., stand for friendship
(Sakhya), and the great ruler Mahabali is often spoken of as a glorious
ideal of complete self-surrender (Atma Nivedan)."286 These devotees are
famous in their observance of one form of devotion (Ekanga) alone, while
the ancient King Ambarish stands reputed in the practice of more than one
(Anekanga) Bhakti."287
Amongst the devotees of the Lord, the inhabitants of Vraja occupy

the highest position. The kind of devotion they practised is known by the
name 'Ragatmika'. The mode of loyally following in the footsteps of these
Ragatmik Bhaktas, is styled as 'Raganuga Bhakti'. Raga is the
spontaneous, deep and inseparable absorption in one's desired object of
love (Ishtadev). In Vaidhi Bhakti, its followers lack a spontaneous
inclination in them to the service of the Lord. They are to be regulated and
inspired by the injunction of the Sastras. A feeling of reverence and loyalty
to the scriptural rules forms a characteristic of their devotional practices.
Raganug Bhaktas are guided by a natural craving to follow in the ways of
286 śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane

prahlādaḥ smaraṇe tad-aṅghri-bhajane lakṣmīḥ pṛthuḥ pūjane
akrūras tv abhivandane kapi-patir dāsye’tha sakhye’rjunaḥ
sarvasvātma-nivedane balir abhūt kṛṣṇāptir eṣāṁ parā
(padyāvalī 53; śrī bhakti-rasāmṛta-sindhu 1.2.265)
287 see footnotes 199, 200, 201
202
devotional observances of the Vrajavasis. This is effected on hearing the
Transcendental Glories of Sri Krishna, His enchanting Pastimes in the
company of those favourite devotees of Vraja. The onrush of this
sentiment is so great, that it seldom cares for the injunctions of the
Sastras. But, they are not disloyal to the Sastras, nor cultivate any hostile
attitude in them towards the scriptures. This mode of devotion is of two
kinds. (1) external and (2) internal. As for their external practice, they
engage themselves in hearing and chanting the Glories of the Lord
through the medium of their organic bodies. In their internal observances,
they accepting their real selves as the eternal servants of a Gopi, render
services to Sri Krishna day in and day out, under her guidance, in His most
favourite Abode of Vrindavan. They lose themselves in total absorption
while meditating on the charming Pastimes of Sri Krishna in Vraja. A
devotee of this order renders service to Sri Krishna in any of the four
Rasas permanently existing in the Transcendental Realm, such as
servanthood (Dasya), friendship (Sakhya), parenthood (Vatsalya), and
consorthood (Madhurya). They engage themselves in this eternal service
under the expert guidance of their spiritual preceptor, who is a most
intimate associate of the Lord, and an adept in any of these Rasas, or,
sometimes in all.
Bhav Bhakti
This stage of Sadhan or practice in this loving devotion, develops

into spontaneous loving feeling (Bhav Bhakti). The characteristics of a
Bhakta, who has attained this stage of Bhav Bhakti288 is thus explained by
Sri Rupa Gosvami in Sri Bhakti Rasamrita Sindhu: - (1) Kshanti means
extreme forbearance. A devotee of this stage never falls a prey to the
innumerable ups and downs in the social world. Even under great
provocative circumstances he never loses his patience. Remaining
undisturbed by any serious incident, he ever remains calm and steady in
his contemplation of the Lord or any other devotional practice he pursues.
(2) Avyarthakalatvam is special care in the utility of time. By his various
experiences, he has understood the precious nature of time. He never
wastes even a fraction of a minute, in any activity which has no direct
relation with Sri Krishna and His services. (3) Virakti means non-
attachment. He is dispassionate to the various tempting offers of the
world, the enjoyment of the transitory pleasures. The worth of all these
sensuous objects is well-known to him, as such these fleeting pleasures
have ceased to arouse any charm in him. He is not after any material
success. He becomes completely detached from the influence of these
mundane objects and their allurements. (4) Manasunyata is lack of pride.
This is an important characteristic of a true devotee. He is never
influenced by the least ego. He may be an embodiment of all rare and
288 kṣāntir avyartha-kālatvaṁ viraktir māna-śunyatā

āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā ruciḥ
āsaktis tad-guṇākhyāne prītis tad-vasati-sthale
ity ādayo’nubhāvāḥ syur jāta-bhāvāṅkure jane
(śrī bhakti-rasāmṛta-sindhu 1.3.25-26)
203
excellent virtues, still, he considers himself the lowest of all. (5) Asabanda
is deep bond of hope. A devotee is fully confident of his success towards
the attainment of his final goal, and is convinced beyond any doubt on this
issue. At every moment he is hopeful, since he knows that the Lord is an
Embodiment of Mercy. (6) Samutkantha means excessive eagerness. His
impatience for seeing the Lord reaches its highest pinnacle. (7)
Namaganesadaruschi is a real taste in singing the Name of the Lord
constantly. (8) Asaktistadgunakhyane means an uncontrollable
attachment in narrating and listening to the Glories of the Lord. And (9)
Pritistadvasatisthale is a fondness for residing in the places which are
graced by the residence of the Lord, such as Mathura, Vraja, etc.
This stage matures into Prem Bhakti which again, in stages of

succession, results into still deeper and sweeter feelings of Sneh, Mana,
Pranaya, Raga, Anurag, Bhav, and Mahabhav. The attainment of Prem to
the Lord, and carnal appetites are poles asunder. “The desire for the
gratification of one's senses is called 'Kama' or 'lust'; the desire for the
gratification of the Senses of Sri Krishna bears the name of 'Prem' or
'Transcendental Love'.”289 "Goodness or purity is obtained by devotion to
Sri Krishna alone, as that itself is the highest means of attaining purity. By
practising devotion to Sri Krishna, one does attain His Lotus Feet -
the highest fruit of Sri Krishna Bhakti. Is perfect purity attained by
the practice of one's own Asram Dharmas or by following the Jnan Marga?
Not in the least. By devotion to Sri Krishna alone, one achieves the
highest Sadhutva, otherwise it will be of the secondary type. Sri Krishna
has said in the Ambarish Upakhyan to Durvasa Muni, “O Brahmin! I am
subservient to My devotees. I am indeed, a Dependent, etc.” At the end he
says “My devotees are as dear to Me as My Heart, and I am as
dear to them as their heart. They do not know anything except
Me, i.e., I am their all in all, and I too care not a whit for others
except My devotees.” In these sentences, He has referred to the good
of His Bhaktas only. Because Bhakti alone is the best means to lead
them to His Lotus Feet. The paths of fruitive actions, knowledge, and
renunciation, etc., are treated as a part of secondary importance to Bhakti,
289 prema iva gopa-rāmānāṁ kāma ity agamat prathām

ity uddhavādayo 'py etaṁ vāñchanti bhagavat-priyāḥ
(gautamīya-tantra)
kāma, prema, — doṅhākāra vibhinna laksana
lauha āra hema yaiche svarūpe vilaksana
ātmendriya-prīti-vāñchā — tāre bali 'kāma'
krsnendriya-prīti-icchā dhare 'prema' nāma
kāmera tātparya — nija-sambhoga kevala
krsna-sukha-tātparya-mātra prema ta' prabala
ataeva kāma-preme bahuta antara
kāma — andha-tamaḥ, prema — nirmala bhāskara
ataeva gopī-ganera nāhi kāma-gandha
krsna-sukha lāgi mātra, krsna se sambandha
204
before it actually dawns. Hence, the best fruits of devotion which is
the highest means to reach His Lotus Feet, are His Lotus Feet
only."290 "The highest fruit of Bhakti is Krishna Prem, the true sign
of which is want of satisfaction or insatiability; so self-
contentedness of the Atmaramas (those who seek satisfaction in their self)
goes counter to the attainment of Krishna Prem. Hence, this self-
satisfaction is the most despised one even amongst extraneous or
secondary fruits, and must be greatly avoided in the opinion of the ardent
devotees."291
"May Sri Krishna - the Para Brahman, Whose form is eternal,

Who is ever present with Divine Faculties, like Affluence,
Omnipresence, Omnipotence, and Omniscience, Who ever exults
in His evernew Beauty, Splendour, Luscious Sweetness,
Attributes, Pastimes, etc., because of His everlasting Excellences,
Who is ever-marked with the insignia of Sri on His Chest, Who is
ever served by His servants and devotees (as is signified by His
statement, "O son of Kunti! Know for certain that in the case of
My ardent devotees, everything results in their ultimate good,"
which shows that by His lasting Grace, the devotees should not at
any time entertain the least doubt of ruin; by this the perpetuity
of His Parshadas and other devotees is also assured), Who is
eternally served by Bhakti, (this ever-fulfilment of His devotion,
refutes the notion that devotional practices, like Sravana, Kirtan,
etc., are the functions of the human sense-organs, and proves
that their manifestation in them is solely through His Eternal Fund
of Kindness; this point is further elucidated at a later stage; and
290 kṛṣṇa-bhaktyaiva sādhutvaṁ sādhanaṁ paramaṁ hi sā
tayā sādhyaṁ tad-aṅghry-abja- yugalaṁ paramaṁ phalam
nanu svadharmacaraṇajñānasādhanādiparā api sādhava ucyante netyāhuḥ
kṛṣṇeti | kṛṣṇasya bhaktayaiva paramaṁ sādhutvaṁ anyathā ca
gauṇamityarthaḥ | yadvā sādhutvaṁ nāma yat tat kṛṣṇabhaktyaiva na
tvanyatheti tathā ca navamaskandhe śrīmadambarīṣopākhyāne durvāsasaṁ prati
"ahaṁ bhaktaparādhīno hyasvatantra iva dvija | " ityādikamārambhe
upasaṁhāre ca | sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayantvahamityādi
vadatā śrībhagavatā svabhaktānāmeva sādhutvamabhipretamiti dik | hi yataḥ sā
bhaktistaccaraṇāravindaprāptau paramaṁ sādhanañca |
karmajñānavairāgyādīnāṁ bhaktakyārambhe tadaṁgatvena gauṇatāpekṣayā
tasyāḥ paramatvamūhyam | yadvā paramamiti svarupamātranirdeśaḥ | atastayā
paramasādhanarupayā bhaktyā sādhyaṁ tasya śrīkṛṣṇasyaṁdhyrabjayugalaṁ
caraṇāravindaddayameva paramaṁ phalam | atrāpi paramamiti brahmāpekṣāyā
svarupamātranirdeśenaiva vā ||
291 bhakteḥ phalaṁ paraṁ prema tṛpty-abhāva-sva-bhāvakam
avāntara-phaleṣv etad ati-heyaṁ satāṁ matam
paraṁ kevalaṁ śreṣṭha vā bhakteḥ phalaṁ premaiva | tasya
lakṣaṇamāhuḥ | tṛpteḥ paripūrṇatāyā abhāva eva svabhāvo yasya tat | ataḥ
ātmārāmatayā tṛptyutpatteḥ premasampattau virodhi eva syāditi siddham | ato
avāntaraphaleṣu madhye etadātmārāmatvaṁ atiheyaṁ paramapariharaṇīyamiti
satāṁ bhaktirasikānāṁ matam ||
205
Whose Abode too is ever present, protect you from impediments,
like liberation, etc., to the attainment of devotion to His Lotus
Feet."292 Aiming on the highest goal, avoiding all other desires when the
Holy Name is uttered, the chanter is fortunate to realise this special gift.
This is the highest desired result of the chanting of the Name. Longing for
all other types of attainments deprives us from this unique and
incomparable attainment.
Sincere prayers aimed simply for the love of the Lord alone,
effectively melt His Heart. Prayers guided by motives of getting something
in exchange, either of this world or of the next including salvation itself,
never touch or move His Heart. Fully equipped with the four essential
qualifications (footnote 202), and with a sincere heart, longing ardently for
the unflinching love of the Lord, if we proceed with the chanting of the
Name, we are offered the true benefits of the course. The results thus
achieved are described in the first Sloka of 'Sri Sikshashtak' composed by
Sri Chaitanya Mahaprabhu.
Sevenfold blessings of Nama-Sankirtan
"Let the chanting of the Name of Sri Krishna be glorified, which in

successive stages offers sevenfold blessings to the chanters. It cleans the
mirror of the heart which is covered with layers of accumulated dirt
gathered in ever so many births. It extinguishes thoroughly the wild
conflagration of repeated cycle of births and deaths. It is like the shedding
of moonlight for the blooming of the lily of eternal good. It is the very life
of transcendental learning. It swells in the hearts of the chanters a surging
ocean of everlasting bliss. It enables the devotee to experience by every
utterance of the Holy Name perfect happiness and finally, It is an all round
292 nityaiśvaryo nitya-nānā-viśeṣo

nitya-śrīko nitya-bhṛtya-prasaṅgaḥ
nityopāstir nitya-loko’vatu tvāṁ
nityādvaita-brahma-rūpo ’pi kṛṣṇaḥ
nityaṁ sadaiva | advaitaṁ yad brahma tadeva rūpaṁ śrīmūrtiryasya |
rupavatvādeva ghanatā siddhā | ataḥ parabrahmamayavigraha ityarthaḥ | api
yadyapi sadā īdṛgeva tathāpi nityamaiśvaryaṁ yasya saḥ | sadā
'pracyutaiśvaryatvāt | tathā nityo nānā bahuprakārakaḥ
saundaryakāntimādhuryaguṇalīlādibhedena viśeṣo yasya saḥ |
sadā'pracyutabhagavatvāt | etena guṇalīlādīnāmapi nityatvamuktam | tathā
nityā śrīrmahālakṣmīrmahiṣīrūpā yasya saḥ | sadā lakṣmīlakṣitavakṣaḥ sthalatvāt
| tathā nityo bhṛtyaiḥ saha prakṛṣṭaḥ saṅgo yasya saḥ | nityaiśvaryavatvāt
evamagre 'pyūhyam | etena śrīvaikuṇṭhapārṣadānāmanyeṣāñca sādhakānāṁ
"pratijānīhi kaunteya na me bhaktaḥ praṇaśyatī" iti
śrībhagavadvacanaprāmāṇyena nityatat kṛpānuvṛtyā kadācidapi
nāśaśaṁkārāhityena nityatvaṁ pratipāditam | nityā upāstirbhaktiryasya saḥ |
evaṁ sadā siddhatvena śravaṇakīrtanādibhakterindriyavyāpārarupatvaṁ
nirākṛtam | kevalaṁ bhagavat prasādatattadindriyavṛttau sphūrtirevābhipreteti
jñeyam | etaccāgre vistareṇa vyaktambhāvi | nityo lokaḥ śrīvaikuṇṭhākhyo yasya
saḥ | kṛṣṇastvāmavatu mumukṣādibhaktivighnebhyo rakṣatu ||
206
bath of the body, mind, and soul in the surging ocean of Transcendental
Bliss."293 This process of Nama-Sankirtan is the most liberal course ever
introduced by the Lord for the benefit of humanity. All the rigid rules,
innumerable restrictions, and never-ending hardships are totally absent in
this practice. The Merciful Lord has lifted all bans from this procedure. In
the second Sloka of 'Sri Sikshashtak' this is impressively illustrated.
"O Supreme Lord! You are an unfathomable Ocean of Mercy. How

many ways You have devised to help Your fallen children! You have
manifested ever so many Names, Each identical and equipotent with You
in all respects. You have relaxed all the hard rules and made it a very
simple one, easily accessible to the entire humanity. How can a petty
human being estimate the depth of Your Mercy? You have done the
maximum favour to humanity. But, what to speak of my utter ill luck! In
spite of all Your unimaginable munificence to any human being, my
adamant heart remains unchanged. It never shows the slightest inclination
towards the chanting of Your Glorious and ever Sweet Name." 294
"Conditioned souls have sunk to the deplorable depths of various evil
propensities. They are struggling against heavy odds, being surrounded on
all sides by innumerable mundane distractions that are commonly known
as ‘Anarthas’.295 These are fourfolds - (1) weakness of the heart, (2)
offences, (3) evil desires and (4) error relating to the true knowledge of
the eternal truth." "Though, we at first lack in a real enthusiasm for
chanting the Holy Name, yet with utmost care we must proceed with the
chanting. A patient affected by bile, never relishes sugar candy. Taking
sugar candy is a necessity to arrest the growth of the disease. Hence, the
patient, though he finds it bitter in taste, should imperatively take to its
use. Even so, one who has not developed a genuine taste for the Holy
Name, should ardently and sincerely utter It, which will gradually shower
Its Mercy upon him."296 "While at meals, or while taking test, or while
awake, go on incessantly chanting the Holy Name 'Krishna' meditating
293 ceto-darpana-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanaṁ

śreyaḥ-kairava-candrikā-vitaranaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrnāmrtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-krsna-saṅkīrtanam
294 nāmnām akāri bahudhā nija-sarva-śaktis
tatrārpitā niyamitaḥ smarane na kālaḥ
etādrśī tava krpā bhagavan mamāpi
durdaivam īdrśam ihājani nānurāgah
295 māyāmugdhasya jīvasya jñeyo 'narthaś catur vidhaḥ
hṛddaurbalyam cāparādho 'sat-tṛṣṇā tattva-vibhramaḥ
(bhajana-rahasya 2.7)
296 syāt kṛṣṇa-nāma-caritādi-sitāpy avidyā-
pittopatapta-rasanasya na rocikā nu
kintv ādarād anudinaṁ khalu saiva juṣṭā
svādvī kramād bhavati tad-gada-mūla-hantrī
(upadeśāmṛta 7)
207
upon Him."297 The constant chanting of the Name, enables the chanter to
realise the true nature of his self, with respect to the Lord.
"O Son of Nanda! I - Your humble servant, am helplessly going down

every moment in this terrible ocean of worldliness. Be Merciful to regard
me as a particle of dust of Your Lotus Feet and save me.298 Chanting the
Holy Name realising one's true self, as the eternal servant of the Lord,
awakens feelings of love to Him. The internal feelings react externally as
well. He experiences a thrill of ecstasy accompanied by different changes
on his body, such as shedding tears, hair standing on end, choking of the
voice due to emotional upheavals, etc. The sixth Sloka of Sri Sikshashtak
throws proper light in this respect. “O Lord! When will the chanting of Your
Name send thrills over my body, making the hair stand on end? When will I
experience uncontrollable flow of tears from my eyes and my voice get
choked with feelings while uttering Your Name?”299 His steady progress in
devotion leads him to still greater realisations. He experiences unbearable
and inexpressible pangs of separation from his Beloved Lord. This stage is
explained in the seventh Sloka. "The fearful experiences born of the pangs
of separation from my Beloved Govinda break my heart immediately. A
single moment without Him appears to me an age; my eyes pour forth
tears like the downpours on a rainy day, and the whole world has lost its
interest and appears dull to me."300
The final and the most sublime stage of unalloyed devotion is the
next experience. It has no comparison elsewhere with the achievement of
any other votary of devotion. He who is fortunate to reach this state of
supreme devotion stands unrivalled in his views since he identifies all his
pleasures, comforts, and conveniences fully with those of his Beloved
Lord. This is the highest stage - that is reached by the devotees of loving
devotion, a stage experienced in extreme rarity by an exceptionally few.
The last Sloka of Sri Sikshashtak by Sriman Mahaprabhu is an exposition of
this unique experience. "It matters very little even if He reduces me - His
beloved, devoted to His Lotus Feet, to pulp by His close embrace or
crushes my vitals by the pangs of poignant separation from Him. He is free
297 ki śayane ki bhojane kivā jāgaraṇe
aharniśa cinta kṛṣṇa balaha vadane
298 ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ visame bhavāmbudhau
krpayā tava pāda-paṅkaja-
sthita-dhūlī-sadrśaṁ vicintaya
299 nayanaṁ galad-aśru-dhārayā
vadanaṁ gadgada-ruddhayā girā
pulakair nicitaṁ vapuḥ kadā
tava nāma-grahane bhavisyati
300 yugāyitaṁ nimesena caksusā prāvrsāyitam
śūnyāyitaṁ jagat sarvaṁ govinda-virahena me
208
to do as He pleases, as He is the Self-Willed Dissolute. Yet He alone is my
Sole Overlord and no one else."301 "He may be quite ugly or the most
charming; He may or may not be endowed with virtues or merits; He may
hate me or be an Ocean of Kindness to me; anyway, that Sri Krishna alone
is today my Sole Resort."301.1
301 āślisya vā pāda-ratāṁ pinastu mām

adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampato
mat-prāna-nāthas tu sa eva nāparaḥ
301.1 asundaraḥ sundara śekharo vā
guṇair vihīno guṇināṁ varo vā
dveṣī mayi ṣyāt karuṇāmbudhir vā
kṛṣṇaḥ sa evādya gatir mamāyam
209
SRI NAMA-SANKIRTAN - THE HIGHEST GOAL
IN this dialogue between Sri Vishnu Parshadas and Sri Gopakumar in

'Sri Brihad Bhagavatamrita'* by Sri Sanatan Gosvami - one of the six
Gosvamis of Vrindavan deputed by Sri Gauranga Mahaprabhu, to prepare
a code for the Vaishnav way of living, all the niceties of the different
aspects of the ninefold devotion (Navavidha Bhakti) have been very
delicately elucidated, particularly the comparison between Smarana,
Dhyan, and Sankirtan, the exertions involved in the first two and the ease
with which the last named practice, viz., Sankirtan, can be accomplished.
It is conclusively proved without a shadow of doubt that Sankirtan
is the best form of devotion and that it includes Sravana, Kirtan,
Smarana, Dhyan, and that it should best be practised with a
feeling of love-sickness, caused by the separation from the
Beloved.
Navavidha Bhakti - Achieves eternal weal
"O Umapati's beloved! O Gopanandan! We take you to be one of the

devotees of the Lord, because of your practice of His best Mantra."302
"Your Guru is that famous Mathur Brahmin, ‘Jayanta’ by Name, on the
banks of the Ganges - Who is the fullest Manifestation of Sri Krishna
Himself. (From the expression of Sri Sanatan Gosvami, it is inferred that
'Jayanta' is no other than Sri Krishna Chaitanya Mahaprabhu Himself)."303
"Know for certain that we have specially come for your sake alone. If you
desire Vaikunth, then giving up everything, including the practice of the
Mantra, lovingly practise any one of the ninefold (Navavidha) Bhakti, for
therein lies your eternal weal."304
* Readers with an appreciative bent of mind are requested to refer to the

original work obtainable from Sri Tadas Mandir, Vrindavan (Mathura) U.P.
at a nominal cost.
302 asmād-īśvara-san-mantro- pāsakomā-pati-priya
gopa-nandana bhakteṣu bhavantaṁ gaṇayema hi
303 gauḍe gaṅgā-tate jāto mathurā-brāhmaṇottamaḥ
jayanta-nāma kṛṣṇasyāvatāras te mahān guruḥ
304 satyaṁ pratīhi vayam atra bhavān nimittam
evāgataḥ śṛṇu hitaṁ nija-kṛtyam etat
vaikuṇṭham icchasi yadi parihāya sarvaṁ
sa-prema-bhaktim anutiṣṭha nava-prakāram
210
"Follow the Sastras like Srimad Bhagavata, and daily taste the
accounts therein of the Lord's Pastimes, which greatly enchant the mind.
No sooner you hear them with love and attachment, than you will attain
His (Sri Krishna's) Lotus Feet. One should hear the accounts of His
Pastimes, as they very much entice the mind away from the worldly
activities and lead him to his real good." For it is said (Bh. 12.4.40
Sansarsindhumati): "If one who is afflicted by the conflagration of varied
agonies, both physical and mental, is anxious to cross the ocean of the
worldly life, which is most difficult to cross over, then there is no other
surer boat for him than enjoying the sweetness of the accounts of the
Pastimes of Sri Purushottam." (Bh. 2.2.37 Pibanti ye): "Tasting the
Nectarine Accounts of the Lord, living in the hearts of the virtuous people,
and filling their ears with them, purify their hearts, however much
corrupted by worldly enjoyments, and lead them to His Lotus Feet."305 "Of
the nine forms of devotion, if you practise any one of them, which is far
superior to all such other paths, like Jnan Marga, Karma Marga, etc., you
will easily attain Vaikunth Loka - the best amongst enjoyable objects,
emancipation, etc. Greater results ensue from greater efforts. It is said in
Brahma Purana, "If by the mere initiation of 'Krishna', one attains
His Lotus Feet, how much more beneficial would the result be, if
he always worships Him with unalloyed devotion!" "He Who
bestows liberation, is Himself Moksha, i.e., Krishna. People who
even daily remember Janardan (Krishna) craftily, attain His
healthful Abode, after discarding this body."306
"Bhaktas, who are capable of relishing the niceties of the devotional
code, and endowed with the faculty of discerning the best fruits, and the
labours involved therein, from others, though known as equally great,
treat Vaikunth Loka as the best and everything else as insignificant before
305 taj-jñāpakaṁ ca bhaja bhagavatādi-śāstraṁ

līlā-kathā bhagavataḥ śṛṇu tatra nityam
ta eva karṇa-vivaraṁ praṇayāt praviṣṭāḥ
sadyaḥ padaṁ bhagavataḥ prabhavanti dātum
306 teṣāṁ nava-prakārāṇām ekenaiva susidhyati
sarva-sādhana-varyeṇa vaikuṇṭhaḥ sādhya-sattamaḥ
nanu tarhi kiṁ navaprakārāṇāmanuṣṭhānena tatrāhuḥ teṣābhiti tribhiḥ |
vaikuṇṭho lokaḥ susidhyati sukhena tat prāptirbhavatītyarthaḥ | tatra hetuḥ |
sarveṣu jñānakarmādiṣu sādhaneṣu madhye varyeṇa śreṣṭhena | ataḥ sādhyeṣu
bhuktimuktyādiṣu sattamaḥ śreṣṭhatamaḥ suṣṭhu sidhyatyevetyarthaḥ | mahatā
sādhanena mahataḥ phalasya prāptyupapatteḥ | tathā ca brahmapurāṇe | "
dīkṣāmātreṇa kṛṣṇasya narā mokṣaṁ labhanti cai | kiṁ punarye sadā bhaktyā
pūjayantyacyutaṁ narāḥ " | mokṣayatīti mokṣaḥ kṛṣṇastam | " śāṭhyenāpi narā
nityaṁ ye smaranti janārdanam | te 'pi yānti tanuṁ tyaktvā
viṣṇulokamanāmayam " iti ||
211
it."307 "But the Rasajnas (experts who appreciate the excellence of the
charming sweetness) instantly adopt Navavidha Bhakti alone, because
thereby they enjoy a variety of sweetness in this ninefold devotion, like
Sravana, Kirtan, etc., and prefer it as a whole to any one form of it, like
Sravana, Kirtan, etc., which by itself, is capable of achieving Vaikunth." 308
"Out of these nine kinds, by adopting any one of them with unswerving
faith, Love for the Lotus Feet of Sri Krishna, manifests in him of its own
accord."309 "Even then, he should practise devotion with a loving heart,
because thereby, the diseases of the heart, like evil desires, which are
definite impediments on the way to Vaikunth, are destroyed. When Love
begins to sprout, the evil desires for the transient enjoyments of
this world, or the next, totally disappear, resulting in his ultimate
good, without the least tinge of selfishness in it."310 "If that loving
devotion which is full of all sweetness arising from this highest form of
bliss of all kinds and which even excels Brahmasukh, can be achieved here
alone, where then would the necessity of Vaikunth arise? Truly, in
Vaikunth Loka, there is some other speciality not obtainable here.
Wherever such selfless loving devotion is practised, certainly that place
itself becomes Vaikunth, and verily the Lord is present there, because He
is the Lord of Vaikunth. Yet, it is said by the Lord Himself, "O Narada! I
neither stay in Vaikunth nor in the hearts of Yogis; but wherever
My devotees chant, there I am."311 "Even then, Vaikunth is certainly
desired by the devotees, because the Lord is not ever present elsewhere,
in all His Glory of Beauty, Attributes, and the enchanting sweetness of His
Pastimes. These can only be experienced in person in Vaikunth alone.
Because, Vaikunth is not under the control of the Time Factor (Kala), this
kind of the Lord's Pastimes can be enjoyed to one's heart's content, in the
company of innumerable other Bhaktas, who too with their transcendental
bodies, are engrossed in relishing the Divine sweetness of the Lord's
307 mahattamatayā śrūya- mānā api pare’khilāḥ

phala-vrata-vicāreṇa tucchā mahad-anādṛtāḥ
308 tathāpi tad-rasajñaiḥ sā bhaktir nava-vidhāñjasā
sampadyate vicitraitad- rasa-mādhurya-labdhaye
309 teṣāṁ kasmiṁś cid ekasmin śraddhayānuṣṭhite sati
svayam āvirbhavet premā śrīmat-kṛṣṇa-padābjayoḥ
310 tathāpi kāryā premṇaiva parihārāya hṛd-rujaḥ
phalāntareṣu kāmasya vaikuṇṭhāpti-virodinaḥ
311 yadyapy etādṛśī bhaktir yatra yatropapadyate
tat-tat-sthānaṁ hi vaikuṇṭhas tatra tatraiva sa prabhuḥ
212
Name, Attributes, and the sweetness of His Pastimes that is not obtainable
elsewhere."312
"Do not treat this devotion as being of this transitory world, as a
subject perceptible to the human sense-organs and the mind, and
obtainable through human efforts. It is Transcendental in Nature, Non-
perishable, Ever-true, and the Embodiment of Bliss Itself, and above
human ken."313 "But by the sheer Grace of Sri Krishna, Bhakti manifests in
the pure Jivatmas, composed of Existence-Knowledge-Bliss, in the form of
Sravana (hearing), Kirtan (uttering), Smarana (recollection), etc., of the
Divine Name, Attributes, Pastimes, etc., primarily for the appeasement of
its votaries in various ways."314 "When the Jivatma is thus refined, through
its power of discernment, and knows its innate and true relation and
function with respect to Sri Hari, i.e., when man rises above his transient
functions of this mortal frame, and realises that his real function is the
service of his Maker, then alone he becomes fit to enjoy the
Transcendental Vaikunth Loka, and Bhakti, with all its retinue, will down on
him."315 "Otherwise they, i.e., the nine aspects of devotion, appear as the
function of these transient sense-organs. When the soul realises its true
nature, then alone it can understand that, unlike the other transitory
functions of the sense-organs, the adoption by man of the various modes
312 tathāpi sarvadā sākṣād anyatra bhagavāṁs tathā

na dṛśyeteti vaikuṇṭho’vaśyaṁ bhaktair apekṣyate
sarva-prakārikā bhaktis tādṛśī ca sadānyataḥ
na sampadyeta nirvighnā tan-niṣṭhair bahubhiḥ saha
313 nijendriya-manaḥ-kāya- ceṣṭa-rūpaṁ na vidhi tam
nitya-satya-ghanānanda- rūpa sa hi guṇātigā
314 nirguṇe sac-cid-ānandāt- mani kṛṣṇa-prasādataḥ
sphuranti vilasaty ātma- bhaktānāṁ bahudhā mude
nanu tarhi kathaṁ kutra tat prāptiḥ syāttatrāhuḥ nirguṇa iti |
kṛṣṇaprasādāt guṇātīte saccidānandarūpe ātmāni śṛddhajīvatatve sphurantī
prakāśamānā bahudhā śravaṇakīrtanādirupeṇa vilasati krīḍati
saccidānandadhanatvenaikarupāyā api bahudhā sphuraṇe hetuḥ
ātmabhaktānāṁ svasevakānāṁ mude vaicitryenaivānandaviśeṣaḥ sampadyata
iti prāgutkamevāgre 'pi vakṣyate ||
315 viśuddhe tu vivekena satyātmani hareḥ padam
gate’py aprakṛtiṁ bhakti- vidhayo vilasanti hi
evaṁ sāmānyenoktamaprākṛtatvaṁ viśeṣato
hetubhiranvayavyatirekābhyāmupapādayanti viśuddha iti | vivekena "
indriyāṇīndriyārtheṣu vartanta iti dhārayan " nityevaṁ prakārakavicāreṇa ātmani
jīvatatve viśuddhadehendriyādisambandhato vivikte sati | tathā aprākṛtaṁ
prakṛtisambandharahitaṁ hareḥ padaṁ śrīvaikuṇṭhalokaṁ gate 'pyātmani hi
yato bhaktervidhyaḥ sarve 'pi prakārā vilasanti ||
213
of devotion is above the perception of his sense-organs and cannot be
associated with them."316
"If the soul is divorced from the devotional practices to God, how can
it attain Vaikunth Loka? If it does so, it deserves emancipation on account
of its refinement through detachment, and not Vaikunth Loka, for which
the Jiva must perform its true function of devotion."317 "Devotional
practices should not be considered to stand in the same category as the
other worldly actions; on a few occasions Bhakti may be said only
apparently to be of the type of Karma (action) of this mundane world; but
when its true nature is considered, it is clearly found to be a function of
the transcendental plane, in the same way as the bodies of the
Vaikunthavasi devotees. Bhakti is the function of the spiritual body,
though outwardly it appeals as the function of this mortal frame, and is
transcendental in nature, as the transcendental bodies of the inhabitants
of Vaikunth Loka."318 "The bodies of the devotees of the Lord, either in
Vaikunth or elsewhere assume Sachidanandarup by themselves, befitting
the Existence-Knowledge-Bliss form of Bhakti or through the Grace of the
Lord. When devotion takes hold of this mortal body, even this body, with
all its limbs, sense-organs (Jnanendriyas and Karmendriyas), etc.,
transforms itself into a transcendental or spiritual one."319 "We, the
316 anyathetara-karmāṇī- vaite’pi syūr na saṅgatāḥ

kāyendriyātma-ceṣṭāto jñānenātmani śodhite
317 anyebhya iva karmebhyo bhagavad-bhakti-karmataḥ
viviktaḥ san kathaṁ yātu vaikuṇṭhaṁ muktim arhati
318 na hy anya-karma-vad bhaktir api karmeti manyatām
bahir-dṛṣṭyaiva jalpyeta bhakta-dehādi-vat kvacit
svadharmācaraṇādīnyapi karmāṇi bhaktirapi karmetyevaṁ karmatvena
sāmyāpatteḥ karmabhya iva tasyā api sakāśādviviktatāyuktairityabhiprāyeṇa
paramatamevāśritya bhaktikarmata ityatra karmaśabdaḥ prayukta idānīṁ
prākṛtendriyādivyāpārarupatvābhāvena bhakteḥ karmatvaṁ vārayanti nahīti
dvābhyām | nanu cittaśodhakānāṁ sarvasat karmaṇāṁ madhye bhagavad
bhaktiḥ śreṣṭheti mīmāṁsāparaiḥ sadbhirucyate | taduktaṁ tatrāhuḥ bahiriti |
kvacit kadācit prasaṅgasaṅgatyā bhaktirapi karmeti jalpyeta tacca bahirdṛṣṭyaiva
na tu tatvattvavicāreṇa tatra dṛṣṭāntaḥ bhaktānāṁ vaikuṇṭhavāsināṁ dehavaditi
| yathā ekenaiva dehaśabdena teṣāṁ saccidānandavigrahāṇāmanyeṣāñca
prākṛtapāñca bhautikaśarīrāṇāṁ deha ucyate | ' ādi ' śabdena maṇyādi yathā
caikenaiva maṇiśadena cintāmaṇiḥ kācamaṇiśca yathā caikenaiva satvaśabdena
trayāṇāṁ prakṛtiguṇānāmekatamo guṇastathā parabrahma ca
sarvasatvattvādhanatvena sarvasādhutvaghanatvena ca " satvaṁna
ceddhātaridaṁ nijaṁ bhaved " ityādāvucyate | tathā ekenaiva karmaśabdena
svadharmācaraṇādikaṁ bhaktibahirdṛṣṭyaiva karmetyucyate iti ||
319 bhaktānāṁ sac-cid-ānanda- rūpeṣv aṅgendriyātmasu
ghaṭate svānurūpeṣu vaikuṇṭhe’nyatra ca svataḥ
214
dwellers of Vaikunth, untouched by anything of the transient world, and
incessantly practising and spreading the cult of devotion, like Sravana,
Kirtan, etc., are ourselves the proof of this."320
Nama-Sankirtan is Bhakti's purest form
"For the appeasement and the continuous advance of a devotee who

has newly taken to this cult, devotion to God, behaves as if it is a function
of the sense-organs mainly for his advancement in it; because when the
aspirant feels that he meditates, utters, hears God's Epithets, etc., he
becomes inspired and elated and acquires greater and sounder faith in
Them. Otherwise there is a chance of his despairing that all his efforts are
not sustaining in their results."321 "Those great personages having implicit
faith in devotion know for certain that it springs through the sheer Grace
of the Lord, and never think that it is either a function of their sense-
organs or subjective to them."322 "If you have a vehement yearning to see
Vaikunth Loka very early, then go to the famous blissful Vraja - which will
most munificently, very quickly, and perfectly fulfil all your desires."323
"Then with your heart and soul, intent on the Lotus Feet of the
Lord, practise mostly 'Nama-Sankirtan'- the purest form of
devotion (unadulterated with the least tinge of Jnan or Karma)."324
"By this Nama-Sankirtan a wealth of devotional love will be
generated in you, by which you will easily have a full vision of Sri
Krishna in Vaikunth."325
320 vayam atra pramāṇaṁ smo’niśaṁ vaikuṇṭha-pārṣadāḥ

tānvanto bahudhā bhaktim aspṛṣṭāḥ prakṛtair guṇaiḥ
321 navīna-sevakānāṁ tu prītyā samyāk-pravṛttaye
nijendriyādi-vyāpāra- tayaiva pratibhāti sā
nanu itaravārtādivannijavāgindrayādivṛttirupameva bhagavat
kīrtanādikamapi sākṣādetadanubhūyamānamasti kathamanubhavāpalāpaḥ
kriyate tatrāhuḥ navīneti dvābhyām | sā bhaktirnijendriyādivyāpāratayaiva
navīnasevakānāṁ bhaktau prathamapravartamānānāṁ pratibhāti | kimarthaṁ
prītyā samyak pravṛttaye aho mama karṇajihvādīnīmāni bhagavannāmāni gṛṇanti
santīti harṣeṇa tatra niṣṭhāsampattaye anyathā svaprayāsasādhyatvābhāvena
tatra tatraudāsīnyāpatteḥ ||
322 mahadbhir bhakti-niṣṭhaiś ca na svādhīneti manyate
mahā-prasāda-rūpeyaṁ prabhor ity anubhūyate
323 tvarā ced vidyate śrīmad- vaikuṇṭhālokane tava
sarvābhīṣṭa-prada-śreṣṭhaṁ taṁ śrī-vraja-bhuvaṁ vraja
324 paraṁ śrīmat-padāmbhoja- sadā-saṅgaty-apekṣayā
nāma-saṅkīrtana-prāyaṁ viśuddhāṁ bhaktim ācara
215
Smarana -vs- Kirtan
"Some think that recollection and not chanting aloud (Smarana and
not Kirtan) is the most beloved and the best means to attain Divine Love;
because Kirtan manifests itself quickly and without much effort on the
sense organ - tongue, devoid of the faculty of thinking or intelligence.
Consequently, the results too, will be in proportion to the efforts
involved."326 "Mind - the most important and fickle of all the senses, is
conquered by being brought under control only with great difficulty, and
that too when it is purified. Then only, the excellent form of devotion
known as 'recollection or remembrance', can be achieved. Hence, this is
the best mode of devotion, because of the great exertions involved
therein."327
Kirtan superior to Smarana
"We, however, think that Kirtan is far superior to

recollection, which flashes only in the mind that is too fickle; but
325 tayāśu tādṛśī premasampad utpādayiṣyate
yayā sukhaṁ te bhavitā vaikuṇṭhe kṛṣṇa-darśanam
326 premṇo’ntaraṅgaṁ kila sādhanottamaṁ
manyeta kaiścit smaraṇaṁ na kīrtanam
ekendriye vāci vicetane sukhaṁ
bhaktiḥ sphuraty āśu hi kīrtanātmikā
nanu sarveṣvapi bhaktiprakāreṣu smaraṇameva mukhyatamamiti
tapolokavāsibhiryogīndrairuktaṁ satyamiti premṇa iti smaraṇameva premṇo
'ntaraṁgaṁsādhanottamaṁ kaiścit pippalāyanādibhirmanyeta na kirtanaṁ tatra
hetuḥ eketi sārddhena | hi yasmāt kīrtanātmikā kīrtanarupā
bhaktirekasminnevendriye vāci vāgarupe ato vicetane jñānahīne
karmendriyatvāt | sukhamanāyāsena tatra cāśu śīghrameva sphurati
evamalpāyāsādisiddhatvenālpataiva paryavasyatīti bhāvaḥ ||
327 bhaktiḥ prakṛṣṭā smaraṇātmikāsmin
sarvendriyānām adhipe vilole
ghore baliṣṭhe manasi prayāsair
nīte vaśaṁ bhāti viśodhite yā
tattamāttasyāḥ sakāśāditi vā | prakṛṣṭatve hetuḥ yā smaraṇātmikā
bhaktirasmin durvaśatvena savaiṁrevānubhūyamāne manasi prayāsairvaśaṁ
nīte viśodhite eva bhāti sphurati | kīdṛśe sarvendriyāṇāmadhipe ataḥ
kīrtanādikamapi tadvṛttāvevāntarbhavatīti bhāvaḥ | kiñca vilole paramacañcale
tatra ca ghore bhayānake sadya evānarthaśatot pādanāt tatrāpi baliṣṭhe
paramadurva śatvāt | ataeva bhikṣuṇā gītamekādaśaskandhe | " mano vaśe 'nye
hyabhavan sma devā manaśca nānyasya vaśaṁ sameti | bhīṣmo hi devaḥ
sahasaḥ sahīyān yuñjyādvaśe taṁ sa hi devadeva " iti | tathā " dānaṁ
svadharmo niyamo yamaśca śrutañca karmāṇi ca sadvratāni | sarve
manonigrahalakṣaṇāntāḥ paro hi yoge manasaḥ samādhir " iti ca | evametādṛsya
vaśīkaraṇena yadvastu siddhaṁ syattadeva śreṣṭhāmiti bhāvaḥ ||
216
Kirtan when it manifests on the tongue - the sense-organ of
speech, simultaneously illumines the mind, because unless it first
flashes on the mind it will not throb either on the tongue, or as a
matter of fact on other sense organs. The sound of the Kirtan not
only benefits the performer's own ears by entering them, but also
those of others too, who have the good fortune of hearing it. This
is not accomplished by 'Recollection'. Recollection too cannot be aptly
done, because absolute control of the mind can be only successful when
its fickleness is removed or destroyed. This is the whole secret of it. It is
also not the general rule that the results in any undertaking are always in
proportion to the efforts put in. It is already said by Sri Parasar, "One who
is devoted to Sri Achyuta, does not go to hell; if He is reflected upon, he
goes to heaven; if he concentrates his mind on Him, even the Brahma
Loka obtainable with great difficulty, appears as worse than insignificant;
that Immutable Sri Krishna, by staying in the hearts of pure souls, gives
Himself up to them (see footnote 306). What wonder is there if all the sins
of the person who utters the Name of Sri Achyuta (Sri Krishna) are
completely destroyed? That a sinner like Ajamil by taking the Name
'Narayana' attained emancipation is no wonder at all. Thus by this
exposition, the superiority of Kirtan over remembrance is
described by the argument 'a fortiori', i.e., how much more
superior would the Kirtan be over remembrance? Besides, what is
obtained by meditation in Krita Yuga, by the performance of sacrifices in
Treta Yuga, and worship in Dvapar Yuga, is all attained by Sri Hari-
Kirtan, indicating thereby that all the benefits accruing from the
practice of the first three Yuga Dharmas, are included in Sri Hari-
Kirtan and can be easily accomplished too. And what is declared,
does come true."328
"Illustrating and accepting the opinion of meditationists of the Lord,
who take Kirtan as the result of recollection only, their arguments are
refuted by the skill of discernment in these two Slokas thus: The external
organs, like the eyes, ears, etc., and the internal ones, like the mind, etc.,
i.e., all the sense-organs and senses, are moved to action by the tongue,
because it is in their very nature to get excited by the action of the
tongue, i.e., by its speech. By observing silence or chanting the Name of
the Lord aloud, the tongue can be brought under control; then
alone the mind becomes steady and can be employed in 'Smriti'. In that
case, Smriti arises from Kirtan. So it is proved that Smriti is the result of
328 manyāmahe kīrtanam eva sattamaṁ

lolātmakaika-sva-hṛdi smarat smṛteḥ
vāci sva-yukte manasi śrutau tathā
divyāt parān apy apakurvad ātmya-vat
217
Kirtan. Hence, the statement made above and emphasised in Sastras (see
footnote 328) that the fruit of meditation is included in Sankirtan in Kali
Yuga, should be taken as due to the requirements of the age. If it is said
that the most atrocious sin of Kali Yuga is destroyed by the great
prowess of Kirtan alone, and by nothing else like meditation, etc.,
then it must be admitted on all grounds the superiority of Kirtan
over Dhyan (meditation). So the potency of Nama-Sankirtan over
meditation in destroying even the vilest sins of Kali Yuga is not at
all denied; the expedient that the sins of Kali Yuga will not be
destroyed by meditation alone is not also there, by which it could
be the practice or commandment (Vidhi) of Kali Yuga. If the
meditationists of the Lord persist in their opinion that only through
recourse to remembrance of the Lord, howsoever accomplished, the
destruction, etc., of all the sins always succeeds, and that hundreds of
statements throwing light on this view are to be found, and hence
meditation alone is the best, then their view needs further elucidation.
Dhyan (meditation) is the Lord's manifestation, in toto, from top to bottom,
culminating in the maturing experience of the Lord's Personal Attributes,
like Beauty, Sweetness, etc., by the mind, as if in person before Him;
whereas, Smriti (remembrance) is the mental recollection of the aspirant's
relation to the Lord as His servant, as in a flash."329 "We think that
meditation will be superior to Sankirtan only when it includes in its aspect,
evaṁ paramatamanūdya svamataṁ nirdiśanti manyāmaha iti | lolātmake

cañcalasvabhāve ekasminneva antare smaraṇāt hṛdi manasyeva sphurantyāḥ
smṛteḥ smaraṇāt sakāśāt sattamaṁ śreṣṭhataraṁ kīrtanameva vayaṁ
manyāmahe | tatra hetuḥ vāci vāgindriye dīvyat parisphurat | tathā manāsi ca
dīvyat | kathaṁ svayukte svayameva vāgindriyeṇa saha sayukte sūkṣmarupeṇa
sarvendriyaviṣayakasahajamānasasaṁyogavṛtteḥ | anyathā
viṣayāgrahaṇāsambhavāt | tatā śrutau śravaṇendriye ca dīvyat kīrtanadhvaneḥ
svata eva karṇayoḥ praveśāt | tathā ātmavat nijasevakamiva parān
śrotṛrpyupakurvat | na tu smaraṇādevaṁ sidhyati | atha ca
manasaścañncalasvabhāvāpanayanena vaśīkaraṇānupapatteḥ smaraṇamapi na
samyak sidhyatīti gūḍho'bhiprāyaḥ | prayāsāprayāsasādhyatvenādhikyanyūnate
ca vastusvabhāvavicārato nāpekṣyete eveti dik | evameva parāśareṇokte "
yasminnayastamatirna yāti narakaṁ svargo'pi yaccintane | vighno yatra
niveśitātmamanaso brāhmo'pi loko'lpakaḥ | muktiṁ cetasi yaḥ sthito'maladhiyāṁ
puṁsāṁ dadātyavyayaḥ | kiṁ citraṁ tadaghaḥ prayāti vilayaṁ tatrācyute kīrtite
|| " ityatra aghaḥ ajāmilāditulyaḥ pāpātmā vilayaṁ muktiṁ prāpnotīti kiṁ
citramityevaṁ vyākhyayā kaimutikanyāyenoktaḥ smaraṇādadhikaḥ kīrtanasya
mahimā saṅgaccheta | kiñca dhyāyan kṛte yajan yajñaistretāyāṁ dvāpare'rcayan
yadāpnoti tadāpnoti kalau saṅkīrtya
keśavamityādivacanairdhyānayāgapūjāphalaṁ sarva kīrtanaphale'ntarbhavatīti
yadabhihitaṁ tacca ghaṭeta ||
329 bahyāntarāśeṣa-hṛṣīka-cālakaṁ
vāg-indriyaṁ syād yadi samyataṁ sadā
cittaṁ sthiraṁ sad-bhagavat-smṛtau
tadā samyak pravarteta tataḥ smṛtiḥ phalam
218
the functions of other sense organs, viz., those of utterance, touch, seeing,
hearing, etc., by the power of meditation alone."330
The wise are of the opinion, that he who can appreciate the
excellence of any one of the ninefold devotion, should accept it with
earnestness, according to his liking, in which he takes pleasure to practise;
that mode alone will be the most important one to him. He must practise it
with his heart and soul, as that will quickly achieve for him his desired
object."331 "But we think that Sankirtan enhances the beauty of
meditation; and meditation increases the bliss and beauty of
Sankirtan and that they mutually aid each other's enhancement
(Poshak), like fire and fuel (oil) and that both are of equal
evaṁ prabhor dhyāna-ratair mataṁ ced

buddhyedṛśaṁ tatra vivecanīyam
dhyānaṁ parisphurti-viśeṣa-niṣṭhā
sambandha-mātraṁ manasā smṛtir hi
ye kecid bhagavadadhyānarasikāḥ kīrtanasyapi phalaṁ dhyānameva
manyante teṣa | matamevānūdya vivekacāturyeṇāṁgīkṛtya pariharanti vāhyeti
dvābhyām | vāhyāni śravaṇādīti āntarāṇi ca mana ādīni aśeṣāṇi hṛṣīkāṇi indriyāṇi
cālayati kṣobhayatīti tathā tad vācāṁ sarvendriyakṣobhakasvabhāvāt | maunena
bhagavat kīrtanena vā sadā yadi saṁyataṁ syāttadā cittaṁ stharaṁ sat sadā
bhagavataḥ smṛtau pravarteta tatastasmāt kīrtanena smṛteḥ sādhyatvāt
smṛtireva kīrtanasya phalaṁ syāt tataśca yad dhyānaphalaṁ kalau
saṅkīrtane'ntarbhava tītyuktaṁ tacca kālāpekṣayaiveti mantavyaṁ yadi ca tatra
vaktavyamidaṁ ananyasādhāraṇaḥ kalidoṣo mahāprabhāvakīrtanenaiva
nirākṛtaḥ syānna cānyena dhyānādinā kenāpītyevaṁ dhyānāt kīrtanamahimā
vaktavya iti | tathāpi kalimahāpātakādidoṣanirasanaṁ nāma saṅkīrtanasya
kinnāmamahatvamastu yena dhyānānmahimānaṁ tallabhatām | kīñca
dhyānamātreṇa kalidoṣā na naśyanti iti yuktirapi nāsti yayā kalau tasyā vidhiḥ
syāt | atha ca yathākathañcid bhagavat smaraṇamātreṇāśeṣapāpakṣayādikaṁ
sadā sidhyatīti vacanaśataṁ pramāṇaṁ vidyotate tasmād dhyānameva
śreṣṭhamityevaṁ prabhorbhagavatodhyānaratairanuraktairmataṁ cet tatra
tasminmane bṛddhyā īdṛśaṁ vivecanīyaṁ kīdṛśaṁ tadityāhuḥ hi yataḥ prabhoḥ
paritaḥ sarvatobhāven sphṛrtiviśeṣaḥ
ākeśapādāntatattallāvaṇyamādhuryādiparisphuraṇapūrvikā citte yā
sākṣādivābhivyaktistasyā niṣṭhā parīpāko dhyānaṁ smṛtiśca manasā
sambandhamātraṁ iśvaro'stīti bhagavato dāso'smītyādi prakāreṇa bhagavataḥ
samparkamātrama ||
330 ced dhyāna-vegāt khalu citta-vṛttyāv
antar-bhavantīndriya-vṛttayas tāḥ
saṅkīrtana-sparśana-darśanādyā
dhyānaṁ tadā kīrtanato’stu varyam
331 prītir yato yasya sukhaṁ ca yena
samyag bhavet tad-rasikasya tasya
tat-sādhanaṁ śreṣṭhatamaṁ susevyaṁ
sadbhir mataṁ praty uta sādhya-rūpam
219
merits."332 "Meditation, like Sankirtan, brings happiness, because those
who, bent on obtaining any object which they like most, call to their mind,
that object and experience it in their mind to their heart's content, get
mental peace (satisfaction), like people suffering from fever, by mentally
drinking nectar-like cold water, lessen their trouble, arising from thirst and
enjoy relief."333 By conveying one's troubles to an intimate friend, he does
experience relief from the load of worries weighing heavily on his mind.
Similarly by uttering aloud the Name of his heart's coveted object, he feels
peace of mind, provided he can clothe his inner-most feelings with suitable
words. But sometimes he cannot give expression to all his mental feelings;
or even if he can, he will feel ashamed even to utter them as he likes,
even in solitude, because he wants to maintain the utmost secrecy."334
Nama-Sankirtan -vs- Dhyan
"Indeed, meditation succeeds only when practised by oneself and

that too in a lonely place and not otherwise. So there are so many
impediments to its perfect practice and completion. But Sankirtan can
be performed alone in solitude or in public in the company of even
multitudes. Hence, what constitute impediments to meditation,
are no impediments to Sankirtan at all; on the contrary, they
contribute towards its success. Performance of Sankirtan involves
no obstacles."335 "Amongst the different forms of Sri Krishna's Kirtan,
such as uttering His Names, speaking about His Beauty, Attributes,
Pastimes, etc., His Nama-Sankirtan alone is the most important one,
because It awakens of Its own accord, in Its performer a wealth of
Divine Love (Krishna Prem). Hence, it is our confirmed opinion and
332 saṅkīrtanād dhyāna-sukhaṁ vivardhate

dhyānāc ca saṅkīrtana-mādhurī-sukham
anyonya-saṁvardhakatānubhūyate
’smābhis tayos tad dvayam ekam eva tat
333 dhyānaṁ ca saṅkīrtanavat sukha-pradaṁ
yad vastuno’bhiṣṭatarasya kasyacit
citte’nubhūtyāpi yatheccham udbhavec
chāntis tad ekāpti-viṣakta-cetasām
yathā jvāra-ruj-ārtānāṁ śītalāmṛta-pāṭhasaḥ
manaḥ pānād api truṭyet tṛd-vailakṣyaṁ sukhaṁ bhavet
334 tat-tat-saṅkīrtanenāpi tathā syād yadi śakyate
satām atha vivikte’pi lajjā syāt svair akīrtane
335 ekākītvena tu dhyānaṁ vivikte khalu sidhyati
saṅkīrtanaṁ vivikte’pi bahūnāṁ saṅgato’pi ca
220
the opinion of wise men that His Nama-Sankirtan is far superior to
meditation."336 "Who, indeed, will be able to describe the
incomparable blessedness of the person, who longingly, lovingly,
and with a relish, ever tastes, with his tongue, of the nectarine
sweetness of the Divine Sri Krishna Nama - near and dear to his
own heart?"337
Nama-Sankirtan floods all senses with Madhurya
"Even if the greatness of all the Divine Names be equally balanced,

still one can easily and in no time accomplish his heart's much coveted
object, by resorting to the Name (Sri Krishna’s Epithet), which he likes best
like the philosopher’s stone (Chintamani) yielding to its possessor all his
desires."338 "People having different tastes, develop a fondness for all the
Names. In course of time, they will certainly hold all the Lord's Names dear
336 kṛṣṇasya nānā-vidha-kīrtaneṣu

tan-nāma-saṅkīrtanam eva mukhyam
tat-prema-sampaj-janane svayaṁ drāk
śaktaṁ tataḥ śreṣṭhatamaṁ mataṁ tat
tatra ca śrībhagavannāmasaṅkīrtanameva sevyamityāśayenāhuḥ
kṛṣṇasyeti | nānāvidheṣu vedapurāṇādipāṭakathāgītastutyādibhedena
bahuprakārakeṣu kīrtaneṣu madhye tasya kṛṣṇasya nāmasaṅkīrtanameva
mukhyaṁ kutaḥ drāk avilambenaiva tasmin kṛṣṇe premasampado janane
āvirbhāvaṁne svayamanyanairapekṣeṇaiva śaktaṁ samartha
tatastasmāddhetordhyānāditi vā | tat śrīkṛṣṇanāmasaṅkīrtanameva
śreṣṭhatamaṁ mataṁ sad bhirasmābhirvā ||
337 śrī-kṛṣṇa-nāmāmṛtam ātma-hṛdyaṁ
premṇā samāsvādana-bhaṅgi-pūrvam
yat sevyate jihvikayāvirāmaṁ
tasyātulaṁ jalpatu ko mahattvam
evaṁ sāmānyenoktvā viśeṣeṇāhuḥ śrīkṛṣṇeti ātmahṛdyaṁ svapriyaṁ
samāsvādanaṁ rasagrahaṇaṁ tasya bhagivaicitrī mudrā vā tatapūrvakaṁ
jihvikayā rasanayā yadavirāmaṁ sevyate tasya tādṛśasaṅkīrtanasyetyarthaḥ |
atulaṁ nirupamaṁ mahatvaṁ ko jalpatu api tu na ko'pi vaktuṁ śaknotītyarthaḥ
||
338 sarveṣāṁ bhagavan-nāmnāṁ samāno mahimāpi cet
tathāpi sva-priyeṇāśu svārtha-siddhiḥ sukhaṁ bhavet
nanu bhagavannāmnāṁ mahimani tāratamyaṁ na kenāpi manyeta
sarveṣāmapi pratyekamaparicchinnamāhātmyokteḥ | satyaṁ tathāpi manoratyā
śīghramanāyāsenārthasādhakatvāt | kalpyetetyāhuḥ sarveṣāmiti api cedyadyapi
samānastulya eva mahimā ekenaiva cintāmaṇinā'śeṣārthāsiddheḥ
bihubhistairalabhitivadekasya bhagavannāmnaḥ
sahatratulyatoktyā'nantatāparyavāsānāt | tathāpi svasya sevakasya priyeṇa
manorameṇa bhagavannāmnā ataeva rāmanāmapriyairuktaṁ "
sahasranāmabhistulyaṁ rāmanāma varānana " ityādi ||
221
to them."339 "When once the Nectarean Name becomes manifest in any
one of the sense-organs, It inundates all the other sense-organs too, with
Its Luscious Sweetness (Madhurya Rasas), i.e., It allures other sense-
organs too, and impels them in Its Divine Service."340 "Its important
manifestation on the sense-organ of speech, i.e., tongue, causes ecstasy
not only to the utterer, but to others (hearers) also, because the Word
bursts into Its all-alluring sound Form. Hence, Nama-Sankirtan is far
superior to meditation on Him."341
Krishna-Sankirtan yields Krishna Prem
Sri Krishna-Nama-Sankirtan is the most potent, important,

and the highest means of attaining Krishna Prem like a Mantra,
imbued with the power of attraction, attracting desired object,
obtainable with great difficulty, even from a great distance. Thus
other statements supporting this, should be seen. "Hearing the
auspicious Accounts and Deeds of Sri Krishna and His Descents,
an aspirant, unabashed, should move about in this world, alone,
singing His Songs, and Names suggestive of His Pastimes." When
Krishna Prem manifests in him, his condition invariably becomes thus -
"That ardent devotee, who thus moves about unabashed, singing
aloud His Songs and Names dear to him, gaining intense
attachment therein, with his heart melted with Krishna Prem, and
being oblivious of the society, laughs loudly, a moment later
weeps, then shouts, and dances like one possessed with
rapturous joy." In this Sloka too the word 'Svapriyanamakirtya' occurs to
emphasize its importance."342
339 vicitra-ruci-lokānāṁ kramāt sarveṣu nāmasu

priyatā-sambhavāt tāni sarvāṇi syuḥ priyāṇi hi
340 ekasminn indriye prādur- bhūtaṁ nāmāmṛtaṁ rasaiḥ
āplāvayati sarvāṇīn- driyāṇi madhurair nijaiḥ
341 mukhyo vāg-indriye tasyo- dayaḥ sva-para-harṣadaḥ
tat prabhor dhyānato’pi syān nāma-saṅkīrtanaṁ varam
tathāpi tasya saṅkīrtanameva śraddhayā kāryamityāhuḥ mukhya ityāhuḥ |
tasya nāmna udayasphūrttirvāgindriya eva mukhyaḥ varṇamayatvāt evameva
sveṣāṁ svasevakānāṁ pareṣāñca śrotṛṇaṁ harṣa dadātīti tathā saḥ |
tattasmāduktanyāyāt pabhordhyānato'pi nāmasaṅkīrtanaṁ varaṁ śraṣṭham ||
342 nāma-saṅkīrtanaṁ proktaṁ kṛṣṇasya prema-sampadi
baliṣṭhaṁ sādhanaṁ śreṣṭham paramākarṣa-mantra-vat
222
Nama-Sankirtan - Both a Means and an End in Itself
"Adepts in relishing the beauties and sweetness of Nama-

Sankirtan, treat it not only as the best Means of primary
importance, but also as the best End in Itself; because when its
votary is whole-heartedly engrossed in it, it always, unfailingly
and necessarily results in Krishna Prem. Verily even if this Prem is
taken as the only fruit of all devotional codes of religious performances,
when one practises Nama-Sankirtan, since this Prem arises as its
necessary and invariable corollary, Nama-Sankirtan is taken as
the best and highest accomplishment in itself."343 "It is indeed
proclaimed by those who appreciate the excellences of Krishna
Prem, that the performance of Krishna-Sankirtan, dear to one's
heart, is in itself the best distinctive mark of the inundating influx
of Krishna-Prem, and incessant loud manifestation of Sri Krishna-
Sankirtan is solely due to the intense and uncontrollable Krishna
Prem, showing thereby that they, both, are interdependent on
each other for their exuberance and luxuriant growth."344
sarvot karṣacaramakāṣṭhāprāptaḥ valaviśeṣaḥ saṅkīrtanādeva

sidhyatītyuktameva tacchraiṣṭe hetuṁ punaratiharṣeṇābhivyañjayanti nāmeti |
paramākarṣako mantro tathā durlabhataramarthaṁ dūrādākṛṣya ghaṭayati
tatheti | evameṣa uktapoṣo draṣṭavyaḥ | ata eva " sṛṇvan subhadrāṇi
rathāṁgapāṇer janmāni karmāni ca yāni loke | gītāni nāmāni tad-arthakāni
gāyan vilajjo vicared-asaṅga || " ityuktvāpi premasampadāvirbhāve'ntaragatvena
| " evaṁ-vrataḥ sva-priya-nāma-kīrtyā jātānurāgo druta-citta uccaiḥ | hasaty
atho roditi rauti gayatī " tyatra punaḥ svapriyanāmakīrtyā ityuktamiti dik ||
343 tad eva manyate bhakteḥ phalaṁ tad rasikair janaiḥ
bhagavat-prema-sampattau sadaivāvyabhicārataḥ
aho ! kiṁ vaktavyaṁ śreṣṭhaṁ sādhanamiti sādhyamapi tadeva
kaiścinmanyata ityāhuḥ tadeveti | nāmasaṅkīrtanameva | tatra
rasikairnāmasaṅkīrtanalampaṭaiḥ | nanu sarveṣāmapi sādhanabhaktiprakārāṇāṁ
premaiva kalamityabhipretaṁ satyaṁ nāmasaṅkīrtane sati
premṇo'vaśyambhāvitvādupacāreṇa tadeva phalaṁ manyata ityāhuḥ
bhagavaditi bhagavati premṇaḥ sampattau sampannatāyāṁ sadaiva
nāmasaṅkīrtanasyāvyabhicārataḥ āvaśyakahetutvādityarthaḥ ||
344 sal-lakṣaṇaṁ prema-bharasya kṛṣṇe
kaiścid rasajñair uta kathyate tat
premṇo bhareṇaiva nijeṣṭa-nāma-
saṅkīrtanaṁ hi sphurati sphuṭārtyā
eke tu nāmasaṅkīrtanameva premṇaḥ svarupaṁ manyanta ityāhuḥ saditi |
tat nāmasaṅkīrtanameva kṛṣṇe premabharasya sadut kṛṣṭaṁ laṇaṇaṁ kathyate
ucyate hi yataḥ sphuṭayā abhivyaktayā ārtyā yannijeṣṭasya nāmasaṅkīrtanaṁ tat
premṇo bhareṇaiva sphurati āvirbhavati | evaṁ
nāmasaṅkīrtanapremṇo'nyonyaṁ kāryakāraṇatā siddhā tato'bhedo'pi siddha iti
dik ||
223
Nama-Sankirtan - Practised with a feeling of love-sickness
"Nama-Sankirtan should be performed with a deep feeling of intense

anguish caused by separation, like the Chatak bird crying aloud in distress,
in torrential rains, because of its separation from the clouds, or like the
love-sick Chakravak bird shrieking, being separated from its beloved
during night-time. Nama-Sankirtan ought to be performed with an
intense feeling of love-sickness arising from separation from the
Eternal Beloved - Sri Krishna - the Embodiment of Divine Love. The
experiences of the realised souls should be the guiding stars to the
aspirant in achieving his goal."345
Nama-Sankirtan - An emblem of Lord's Mercy
"If you think that many obstacles, like public censure, inability,
bodily weakness, etc., may arise in the loud performances of Nama-
Sankirtan, and that meditation can be easily accomplished unobserved by
any one, and hence quite free from hindrances, we boldly assure you
that the variegated sweetness of Nama-Sankirtan is caused by the
boundless and inexplicable Grace of the Lord, Who is an
unfathomable Ocean of lovely Lilas, beyond human
comprehension and the whole success of Nama-Sankirtan is due
to His Mercy alone and can never be attributed to the aspirant's
exertions, for there cannot be any impediment in the way of the
free flow of God's Mercy. It should be understood that what holds good
in the case of Nama-Sankirtan, is also applicable to other forms of
Bhakti."346
345 nāmnāṁ tu saṅkīrtanam arti-bhārān

meghaṁ vinā prāvṛṣi cātakānām
rātrau viyogāt sva-pate rathāṅgi-
vargasya cākroṣaṇa-vat pratīhi
kīntu premaviśeṣeṇaiva nāmasaṅkīrtanaṁ syāditi dṛṣṭāntenopapādayanti
nāmnāmiti | ārterbhārād gauravāddhetoreva nāmnāṁ saṅkīrtana bhavatīti pratīhi
| kamivi prāvṛṣi varṣāsu meghaṁ vinā cātakānāmākrośanaṁ arnasvareṇa priya-
priyetyāhvānamiva tathā rātrau svapativirahāt kurarīvargasya cakravākīvargasya
cākrośanavat | evaṁ virahajapremṇaiva prāyo nāmasaṅkīrtanaṁ svādityuktaṁ
virahaddārābhirbhavataḥ premṇaśca paramavaiśiṣṭyaṁ pūrvopākhyānānte
prāyeṇoktamevāgre 'pi vakṣyate | evaṁ paramārtyā
vicitramadhuragāpravandhena bhagavannāmasaṅkīrtanaṁ kāryamiti tātparya "
siddhasya lakṣaṇaṁ yat syāt sādhanaṁ sādhakasya tad " iti nyāyāt ||
346 vicitra-līlā-rasa-sāgarasya
prabhor vicitrāt sphuritāt prasādāt
vicitra-saṅkīrtana-mādhurī sā
na tu sva-yatnād iti sādhu sidhyet
224
"How is it then that those who have taken solely to Nama-Sankirtan,
endowed with such great powers, are usually seen to suffer grief? The
answer is this: The accumulated sins of the aspirant, who has taken resort
to Nama-Sankirtan, are destroyed by Sankirtan only, sorrow being the
result of sin. But the meritorious deeds remain to his credit - because of
their effect being always auspicious; but such deeds are subject to his
sweet will and pleasure. He who is engrossed in relishing the
Transcendental Sweetness of Sriman Nama is unaffected by the
elevating effect of the latter, as the sole purpose of his life is ever
to taste the incessant flow of Nectarine Bliss oozing out from
Nama-Sankirtan. "Know for certain that the cycle of acts, i.e.,
undergoing the consequences of acts of previous lives, which is not
inviolable even to gods and demons, is already transgressed by the
mortals greatly devoted to Me." Excepting these, others have to bear the
consequences of their acts in past lives, because for them, these are not
destroyed unless endured by them. Hence, let them at sometime and
somehow take to Nama-Sankirtan, because they will then be free
from the consequences of their acts in this life."347
Lives of Devotees guide our conduct
"But those magnanimous servants of Sri Hari Nama, under the

semblance of undergoing the reactions of their own evil actions, like the
nanu tathā sphuṭakīrtane vighnaśaṁkālokapujādidoṣo'śaktirapi

śarīradaurbalyādinā kadācit sambhavati na tu
kenāpyalakṣamāṇe'nāyāsenāntaścintane tatrāhuḥ vicitreti | sā uktaprakārā
vicitrā vividhā bhagavannāmasaṅkīrtanasya mādhurī prabhorbhagavato
vicitryāta prasādādhdetoḥ sphurati āvirbhūtā | na tu svayatnat nijapauruṣeṇa |
vicitratve hetuḥ | vicitrāṇāṁ līlārasānāṁ sāgarasya ityato hetoḥ sādhu samyak
vidhyet | bhagavat prasādaprāpte'rthe vighnadoṣādyasambhavāt | etacca
navasvapi bhaktiprakāreṣu samavetamityūhyamevetyūhyay ||
347 icchā-vaśāt pāpam upāsakānāṁ
kṣīyeta bhogonmukham apy amusmāt
prārabdha-mātraṁ bhavatītareṣāṁ
karmāvaśiṣṭaṁ tad-avaśya-bhogyam
nanu iddaśamahāprabhāvakaṁ nāmasaṅkīrtanaṁ kurvatāmapi kathaṁ
duḥkhādikaṁ duśyate tatrāhuḥ icchati | upāsakānāṁ sadā
bhagavannāmasevāparāṇāṁ bhogonmukhaṁ prārabdhabhogamapi pāpaṁ
muṣmānnāmasaṅkīrtanādeva kṣīyate duḥ khaphalatvat ataḥ śṛbhaphalatvāt
puṇyaṁ tiṣṭhedevetyarthaḥ | kutaḥ icchāvaśāt teṣāmevaicchādhīnatvāt
upāsakānāmicchayaiva karma tiṣṭhennaśyedapītyarthaḥ | yathokathaṁ
harībhaktisudhodaye | "karmacakrantu yat proktamavilaṁdhyaṁ surāsuraiḥ |
mad bhaktipraṣalairmartyerviddhi laṁghitameva tad" iti | itareṣāṁ
upāsakavyatiriktānāṁ kadācit kathamapi nāma saṅkīrtayatāmityarthaḥ |
prārabdhamātraṁ na tu kūṭādikarma avaśiṣṭaṁ bhavati yatastat
prārabdhamāvaśyabhogyaṁ bhogenaiva tasya kṣayāt ||
225
unusual attachment of Bharata, etc., to the young of a deer, for which he
had to be reborn as a deer, show us the grief caused by their own faults,
in their anxiety to conceal the Love of the highest form of wish-
yielding devotion which is to be cherished and protected from the
public."348 "Through Nama-Sankirtan alone, all become rid of their
griefs and faults, and become devotees of Sri Hari. Yet a few
devotees, overcome by kindness like their Lord, teach the people about
virtuous conduct, such as the avoidance of evil company, etc., because
continued advance in devotion cannot be achieved, unless one avoids evil
company, thoughts, and the commission of evil deeds, and practises
virtuous conduct in thought, words, and deeds."349 "The evil consequences
of evil actions has been taught to us by Bharata, the evil effects of the vice
of gambling by devotees like Yudhishthir, etc., similarly pure souls like
Nrig, Saubhari, etc., have, by their conduct, shown us the way to nearness
and dearness of God.350 "You will certainly overcome the greatest and
even the worst of obstacles by recollecting the glory or miraculous power
348 mahāśayā ye hari-nāma-sevakāḥ

sugopya-tad-bhakti-mahā-nidheḥ svayam
prakāśa-bhītyā vyavahāra-bhaṅgibhiḥ
sva-doṣa-duḥkhāny anudarśayanti te
nanūpāsakānāmapi bharatādīnāṁ bhogonmukhakarmākṣayo daśyate
tatrāhuḥ maheti | ye mahāśayāḥ paramagambhīrabhāvāste vyavahārāṇāṁ
hariṇabālapoṣaṇādirupāṇāṁ ceṣṭitānāṁ bhagibhirvecitrībhiḥ kṛtvā svasya doṣān
duṣṭa saṁgādīn duḥkhāni ca kuyoniprāptyādīni svayamevānudarśayanti
anṛkurvanti yadvāā lokeṣu darśayanti | kimartha sugopyā tasya harerbhaktireva
mahānidhiḥ sarvārthasādhakatvāt tasya prakāśādyā bhītistayā hetunā
paramarahasyarupāṁ bhagavad bhaktimācchādayitumityarthaḥ ||
349 tan-nāma-saṅkīrtana-mātrato’khilā
bhaktā hareḥ syūr hata-duḥkha-duṣanāḥ
kecit tathāpi prabhuvat kṛpākulā
lokān sad-ācāram imaṁ praśāsati
nanu sarvelākanistāraṇārtha tat prakāśanamevocitaṁ tatrāhuḥ tannāmeti
| akhilāḥ sarve'pi janāḥ harerbhaktāḥ santaḥ hatāni duḥkhāni dūṣaṇāni ca yeṣāṁ
tādṛśā yadyapi syuḥ tathāpi kecit kṛpākulāḥ prabhuvat bhagavāniva imaṁ
vakṣyamāṇaṁ duḥsaṁgadoṣaparihārādirupaṁ sadācāraṁ lokān praśāsati
śikṣayanti sadācāraṁ vinā pāpena citta maline sati bhaktau pravṛttirapi na
syāditi bhāvaḥ ||
350 duḥsaṅga-doṣaṁ bharatādayo yathā
durdūta-doṣaṁ ca yudhiṣṭhirādayāḥ
brahma-sva-bhītiṁ ca nṛgādayo’malāḥ
pradarśayan sva-vyavahārato janān
tadeva prayañcayanti duḥsaṁgeti | duṣṭasaṁge doṣaṁ bharatādayaḥ
svasya vyavahārataḥ hariṇapotapoṣaṇāsaktyā kuyoniprāptirupeṇeti tena kṛtvā
janān prakarṣeṇa sākṣāttayā'darśayan | ādiśabdena saubharyādayaḥ amalāḥ te
ca sarve tatvatastattanmalarahitā eva ||
226
of devotion stated above. And gladly we will come to your succour
everywhere."351 "We have observed that you have been copiously blessed
by Sri Krishna's Mercy, which is firm in you, because your yearning to see
Sri Krishna in person is still strong, in spite of your being told by the
Tapolokvasis, like Pippalayan, to see Him with your mind's eye by
meditation."352
Lord's Mercy - The greatest need for all
"It is indeed true that His Form, composed of intense Existence-

Knowledge-Bliss combination, and hence spiritual in nature, is perceptible
as such by the sense-organs when they attain the fitness to do so. Yet His
Svarup does become perceivable by the ordinary eyes, through
their natural function, by reason of His unfathomable Grace. He is
seen by those before Whom He manifests Himself, for which also
His Mercy is essential. Because perception of the unlimited and
undistinguished Form manifesting Itself at Its Own Will, by a limited
inanimate, though impossible, becomes possible through His Mercy
alone."353 "Even in those who perceive Him through the acquisition
of appropriate knowledge alone, a feeling that "I am seeing Him
with my own eyes (composed of flesh and blood) is born",
demonstrative of the Exalted Glory of Sri Krishna's Kindness,
351 bhakti-prabhāvena vicāra-jātaiḥ
sañjāyamānena sadedṛśais tvam
vighnāti-vighnān kila jeṣyasīha
sarvatra te hanta vayaṁ sahāyāḥ
nanu bahuvighnākulasya me īdṛśī nāmasaṅkīrtananiṣṭhā kutaḥ
syāttatrāhuḥ bhaktīti | sadā aviratamīdṛśairuktasadṛśairvicārajātaiḥ
sañjāyamānena bhakteḥ prabhāveṇa prābalyena vighnātivighnān kila niścitaṁ
tvaṁ jeṣyasi | nanu mahutāṁ kṛpayā vinā na kimapi syāttatrāhuḥ | iha asmin
vighnajaye vicārāvirbhāve vā anyatra sarvatrāpi vayameva tava mahāyāḥ hanta
harṣe ||
352 śrī-kṛṣṇacandrasya mahānukampā-
smābhiḥ sthirā tvayy avadhāritāsti
līnā na sākṣād-bhagavad-didṛkṣā
tvattas tapo-loka-nivāsi-vākyaiḥ
tvantu svata eva kṛtārtha iti vadantastapoloke pippalāyanenoktaṁ
sākṣāddarśanasyāpi citte darśanasya samyak tvamanūdya pariharanti
śrīkṛṣṇetyaṣṭabhiḥ | tvayi sthirā acañcalā mahatī anukampā avadhāritāsti | kutaḥ
sākṣād bhagavati didṛkṣā tapolokanivāsināṁ vākyairapi tvatto nalīnā nācchannā
||
353 rūpaṁ satyaṁ khalu bhagavataḥ sac-cid-ānanda-sāndraṁ
yogyair grāhyaṁ bhavati karaṇaiḥ sac-cid-ānanda-rūpam
māṁsākṣibhyāṁ tad api ghaṭate tasya kāruṇya-śaktyā
sadyo labdhyā tad-ucita-gater darśanaṁ svehayā vā
227
which in turn aids in the exuberance of exultations, even though
He is beyond the perception of all human senses."354
"If one says that Bhagavan can be seen everywhere incessantly and
without any impediments with the mind's eye, and that there will not be
any fear of separation from Him, and if one sees Him with his natural eyes,
with limited power of seeing, there is every likelihood of separation being
caused between him and Bhagavan. That is true. But even through the
Glory of the floods of Sri Krishna's Mercy or through the greatness
of Bhakti, He can indeed be seen even with these very eyes, with
their limited power, incessantly and without the least
impediments, as with the mind and the whole charm of Person can
be ever tasted without experiencing any obstacles."355 "If one says
that He cannot be the subject of the limited eyesight, either through His
Grace or through the greatness of Bhakti, then He too cannot be the
subject of the mind's eye, as He manifests Himself wherever He
wants to; and He, because of His overlordship and Self-Willed
Nature, is the Controller of all, including the perceiving power of
the human mind, which can have no control over Him. If one says
that by seeing in the unlimited mind, the joy of seeing Him will also be
unlimited, and hence when He becomes a subject of the eyes with limited
tatrādau pippalāyanoktamevānuvadanti rupamiti ddābhyām | yogyaistad
grahaṇocitaireva karaṇairindriyai argrāhyaṁ bhavatīti satyameva | tadapi tathāpi
māṁsākṣibhyāṁ kṛtvā tasya darśanaṁ ghaṭate | kathaṁ tasyaiva kāruṇyaśaktyā
yā taducitāyāstaddarśanayogyāyāḥ gateḥ svarupasya jñānaśaktervā sadyo
labdhistayā | vā śabdaḥ pakṣāntare | kāruṇyaśaktisaṁkocāparitoṣāt
svasyākṣṇorevehayā vyāpāreṇa | evamaparicchinnasya svaprakāśasya
paricchinnena jaḍena grahaṇamaghaṭamānamapi tadīyamahākāruṇyaśaktyā
sambhavedevetyadoṣaḥ ||
354 tad-darśane jñāna-dṛśaiva jāya-
māne’pi paśyāmy aham eṣa dṛgbhyām
mano bhavet kṛṣṇa-kṛpā-prabhāva-
vijñāpako harṣa-viśeṣa-vṛddhyai
evaṁ satyapi durvitarkyānantakāruṇyasāmarthyamahimātarkaṇād
bhagavad rupasya māṁsākṣidarśanena svaprakāśatādihānimāśaṁkya ye
jñānacakṣuṣaiva taddarśanaṁ manyante teṣāṁ mate'pi
māṁsacakṣurdarśanamanenaiva sukhaviśeṣaḥ syānnānyathetyāhuḥ | yadvāā
svecchayā taddarśanamatyantāsambhavaṁ matvā tat prakārameva nirdiśanti
taditi | dṛgbhyāmevāhameva paśyāmi bhagavantamiti māno'bhimāno bhavet |
kīdṛśaśa kṛṣṇasya yaḥ kṛpāyāḥ prabhāvaḥ śaktiviśeṣastasya viśeṣeṇa jñāpakaḥ |
ahoparamadurdarśo'pi mayā ayaṁ sākṣād dṛśyamāno'stītyevaṁ bodhakaḥ |
kimartha harṣaviśeṣasya bṛddhyai sarvendriyavṛtyagocarasyāpi
svamāṁsacakṣuṣā darśanābhimānena tadīyakāruṇyaviśeṣāvagamāt ||
355 prabhoḥ kṛpā-pūra-balena bhakteḥ
prabhāvato vā khalu darśanaṁ syāt
ataḥ paricchinna-dṛśāpi siddhyen
nirantaraṁ tan manaseva samyāk
228
power of vision, the resulting joy of seeing Him will be consequently
limited too in its scope. He, being formed of ecstasy in very
concentrated form, will give intense joy or ecstasy to him, who
will somehow serve Him with any of the sense-organs, like the
eyes, tongue, ears, or the mind, etc."356
Sakshat Darsan -vs- Darsan in Dhyan
"Seeing Him in person is much better than seeing Him in

one's imagination and has a special significance over the latter. It
is experienced everywhere, that he enjoys His Grace in full measure,
everywhere, as enjoyed by Kardam, Dhruv, etc. The Mercy that Pippalayan
in Tapo Loka obtained in his Samadhi, i.e., profound meditation and
concentration of the mind on the Dhyeya - the desired object, in order to
see the Lord, and described by Brahma as the Lord's Mercy, may have
been a special favour to him alone, and may not be a common one,
obtainable and enjoyable by all. But intense ecstasy, which is far
superior to all other kinds of excessive joys, can be experienced
only through direct vision of Him with one's eyes for which His
Grace is quite essential and one is enabled to see Him in person,
through the devotional practices, like Sravana, Kirtan, Dhyan, etc.
Hence, the goal of meditational practice - a function of the mind, would
also be to see the Lord in Person."357 "Hence, the best fruit of all the
devotional practices, is His Manifestation in Person before one's
nanu cakṣurbhyā darśanapakṣe sahajasuparicchinnavṛttinā

cakṣurindriyeṇa bhagavaddarśane kadācittirodhānavyavadhānādinā vicchedo'pi
ghaṭeta manasā ca vyāpakena paramasūkṣmavṛttinā sarvatraiva
nirvighnasandarśanasukhaṁ sampadyetetyāśaṁkyānuktaṁ
pippalāyanamatamevopasaṁhṛtya pariharanti prabhoriti | evaṁ prabhoḥ kṛpāyāḥ
pūrasya samūhasya balena śaktyā khalu prabhordaśanaṁ syādityupasaṁhāraḥ |
veti pakṣāntaram | prastuta prakaṭāśeṣaśaktiyuktabhagavad
bhaktimahimadarśanārtham ato'smāduktanyāyāt | tat prabhudarśanaṁ
paricchinnena dṛśā cakṣurindriyeṇāpi manaseva nirantaraṁ nirvighnaṁ samyak
sarvāṁgalāvaṇyādigrahaṇapūrvakaṁ sidhyet |
356 na cet kathañcin na manasy api syāt
svayam-prabhasyekṣaṇam īśvarasya
ghanaṁ sukhaṁ sañjanayet kathañcid
upāsitaḥ sāndra-sukhātmako’sau
cedyadi kāruṇyaciśeṣaśaktyā bhaktiprabhāveṇa vā darśanaṁ syāditi na
bhavet tadā kathañcidapi manasyapi īkṣaṇaṁ tasya darśanaṁ na syāt na
sambhavedityarthaḥ | kutaḥ svayaṁ prabhāvasya svaprakāśasya
manovṛttīnāmapyaviṣayatvāt | kiñca īśvarasva paramasvatantrasya
sarvaniyantutvāt | nanvaparicchinne manasi darśanena sukhamaparicchinnaṁ
paricchinnābhyāṁ locanābhyāñcalpakaṁ syāttatrāhuḥ ghanamiti kathañcit
kenāpi manodhyānasākṣāddarśanādinā prakāreṇa upāsitaḥ sevitaḥ san asau
bhagavān sukhaṁ ghanameva datte yataḥ svayameva sāndrasukhasvarupaḥ ||
229
eyes, by Which alone, everything that the delusion (Maya)
comprises including the worst state of forgetting Him, totally
disappears." When one sees the Lord in oneself or when one sees one's
Lord, or the Lord Who is dearest to the self, his heart's knot of egoism or
ignorance disappears; all the doubts are cleared; and his worldly acts
come to an end." Then alone the sentiment of Love to Him will grow
luxuriantly, because he experiences in person the Beauty,
Luscious Sweetness, etc., of His Svarup."358 "Prahlada, like other
devotees of the Lord, though he was always seeing Him in his heart, was
always yearning to see Him with his own eyes, the reason being that he
used to experience a special kind of feeling of intense attachment, i.e.,
Transcendental Love for the Lord."359
Sanatkumars meditate in Sri Vishnu's presence
"Indeed those Sanatkumars, looking at the blue night-lotus-like Face

of Sri Vishnu, beautiful with smiling Kunda-like red Lips, having their
heart's desire fulfilled, again looked repeatedly at His Twin Feet decked
357 dṛgbhyāṁ prabhor darśanato hi sarvatas
tat-tat-prasādāvali-labdhir īkṣyate
sarvādhikaṁ sāndra-sukhaṁ ca jāyate
sādhyaṁ tad eva śravaṇādi-bhaktitaḥ
atha ca bhāvanāyā darśanāt sāddarśanasya phalaviśeṣo dṛśyata ityāhuḥ
dṛgabhyāmiti tribhiḥ | dṛg bhyāṁ darśanādeva tāsāṁ suprasiddhānāṁ
kardamādighru vādiviṣayakānāṁ prasādāvalīnāṁ labdhiḥ prāptiḥ sarvatra
ikṣyate sākṣādanabhūyate | evañca tapoloke pippalāyanoktaṁ yat
samādhiviṣayakadarśane'pi śrībrahmaṇastādṛśaprasādaprāptyādikaṁ tacca taṁ
pratyeva kadācit na tu prāyikamityevaṁ pariharaṇīyam | kiñca sarvato'dhikaṁ
sāndraṁ sukhaṁ ca dagabhyāṁ darśanādeva jāyate tad dṛg bhyāṁ
darśanameva śravaṇādibhirbhaktiprakāraiḥ sādhyam | ādiśabdena
kīrtanasmaraṇādi | ato mānasikasya dhyānadhāraṇādirupabhaktiprakārasyāpi
sākṣāddarśanameva phalamiti bhāvaḥ ||
358 sarveṣāṁ sādhanānāṁ tat- sākṣāt-kāro hi sat-phalam
tadaivāmūlato māyā naśyet premāpi vardhate
tatra hetumāhaḥ sarveṣāmiti | hi yasmāttasya prabhoḥ sākṣāt kāra eva
sadut kṛṣṭaṁ phalaṁ tadeva sākṣāt kāre satyeva āmulataḥ mūlaṁ
bhagavaddismṛtistat paryantaṁ māyā naśyet | taduktaṁ prathamaskandhe |
"bhidyate hrdayagranthiś chidyante sarvasaṁśayāh ksīyante cāsya karmāni drsta
evātmanīśvare" iti atrātmanīti ātmani sthitāni karmāṇi saṁśayāgranthiśceti
yājyam | kiṁ vā ātmani paramapriyatama ityarthaḥ | tadaiva premā
bhagavaddiṣayakabhāvaviśeṣo'pi vaddate sākṣāt
tatsaundaryamādhuryādyanubhavāt ||
359 kāyādhavāder hṛdi paśyato’pi
prabhuṁ sadākṣṇā kila tad-didṛkṣā
tatra pramāṇaṁ hi tathāvalokād
anantaraṁ bhava-viśeṣa-lābhaḥ
230
with lustrous red pearl-like Nails, and being unable to relish the Beauty
and charming Sweetness of His Person, went into deep meditation (Bh.
3.15.44). So we hear of the Sanatkumars meditating on Sri Vishnu, even in
His very presence. But that is not the case in Sri Krishna's Golok.
When some people see Sri Krishna, the shutting of their eyes, the
flow of tears therefrom, hair standing on end, etc., are not due to
meditation, because of the acquisition of the Dhyeya, i.e., the
Object of meditation, in one's very presence. The closing of the
eyes, flow of plenteous tears, tremors of the body, perspiration,
etc., are all due to the emotional perturbations, caused by excess
of ecstasy because of the actual obtaining of Sri Krishna - the
Transcendental Object contemplated upon. This condition should not
be taken as identical with meditation, though apparently, the external
symptoms appear similar to those of meditation."360
Nama dearer to Lord than His Svarup
"Meditation could be aptly practised when the Lord is beyond one's

range of sight and not when He is present in Person before one's very
eyes. But Sankirtan can be practised everywhere and at all times,
both when He is within or beyond one's ken. According to the rule
that the conclusion should always be sweet, the overwhelming advantages
atra satāṁ vyavahāramapi pramāṇayanti kāyeti |

kayādhṛrhiraṇyakaśiporbhāryā tasyā apatyaṁ
śrīprahlādastadāderbhaktagaṇasya prabhuṁ hṛdi paśyato'pi akṣaṇā
cakṣurindriyeṇa | yadvāā jātyaikatvaṁ akṣibhyāmityathaḥ | tasya
prabhordidṛkśaiva | hi yasmāttatra sākṣādṛrśanasya paramopādeyatvādau
pramāṇam | kileti niścayena sadācārasya pramāṇyaṁ dyotayati tatheti
samṛccaye | avalokāt sākṣādṛrśanādanantarameva bhāvaviśeṣasya
premabharasya lābhaśca tatra pramāṇaṁ etacca samudratīre
śrībhagavaddarśanādanu śrīprahlādasya premabharāvirbhāvavṛttaṁ
haribhaktisudhodayādanusandheyam ||
360 kṛṣṇasya sākṣād api jāyate yat
keṣāñcid akṣi-dvaya-mīlanādi
dhyānaṁ na tat kintu mudāṁ bhareṇa
kampādi-vat prema-vikāra eṣaḥ
nanu kathantarhi te vā amuṣya vadanāsitapadmakoṣamuddīkṣya
sundaratarādharakundahāsam | labdhaśiṣaḥ punaravekṣya
tadīyamaṁghriddandūṁ nakhāruṇamaṇiśrayaṇaṁ nidadhyurityādau vaikuṇṭhe
sākṣāddarśane'pi sanakādīnāṁ dhyānaṁ śrūyate tatrāhuḥ kṛṣṇasyeti |
akṣiddayasya mīlanaṁ mudraṇaṁ ādiśabdena aṁgendriyaceṣṭādirāhityaṁ tat
dhyānaṁ dhyānalakṣaṇaṁ na bhavati | yadvāā
tattasmādakṣimīlanāderhetordhyānaṁ na mantavyamityarthaḥ | dhyeyasyaiva
sākṣāt prāpteḥ | 'eṣaḥ' akṣinimīlanādirupaḥ premṇo vikāro vāhyalakṣaṇaprakāraḥ
kampa ādiryeṣāṁ svadaromāñcāśrupātādīnāṁ taddat | ato dhyānasādṛśyād
dhyānamityucyate | na tu tatvatastad dhyānamiti bhāvaḥ | evaṁ
sākṣādṛrśanasyaiva paramaphalatvaṁ sādhitam ||
231
of the Lord’s Sankirtan over His meditation, have been thoroughly weighed
in the concluding paras. "In the Rasa dance, the Gopis appeared
most beautiful when they were singing Him (Sri Krishna) in all
splendour, like lightning in a cluster of clouds." It is also said by
Parasar, "While Sri Krishna described the autumnal moon, the
moonlight, and the collection of night lotuses, Gopis uttered
'Krishna', 'Krishna' incessantly." "Sri Krishna sang the Rasa song
in a loud tone, while the Gopis nodding their heads, uttered
'Krishna', 'Krishna' in a doubly raised pitch." This clearly shows that
even when the Rasa reached its ecstatic climax, the Gopis never failed
to utter 'Krishna', 'Krishna' loudly, showing verily thereby the
incomprehensible grandeur of Sri Krishna-Sankirtan, even in His
very presence. Sankirtan of Gopis during Sri Krishna's separation from
them is quite well-known in Gopi Gita.361 "The Gopis, with their heart
and soul engrossed in Sri Krishna and anxious about His return,
gathered together on the sands of the Yamuna and started
uttering 'Krishna', 'Krishna'. Alas! Alas! He is made to run from
place to place as we move after Him in our search. Should we thus
cause Him bodily pain by making Him roam about? Besides He is
not attainable without His Sweet Will. The Srutis also say, "He is
obtainable by him whom He chooses. His Mercy is needed to see
Him and to arouse His Grace, His Sankirtan must be resorted to.
As if to prove the truth of this statement, they all went to that
place where they had met Him first, and started uttering aloud
'Krishna', 'Krishna'."361.1
361 dhyānaṁ parokṣe yujyeta na tu sākṣān mahā-prabhoḥ

aparokṣe parokṣe’pi yuktaṁ saṅkīrtanaṁ sadā
astu tāvat sākṣāt kārato dhyānasya nyūnatā kīrtanādapi sidhyediti
prakṛtamupasaṁharantaḥ | pūrvoktamapi bhagannāmasaṅkīrtanamāhātmyaṁ
"madhureṇa samāpaye" diti nyāyena sayuktikamāhuḥ dhyānamiti ddābhyām |
mahāprabhordhyānaṁ sākṣādaparokṣe na tu yujyeta sarvatra
lokarītyanubhavaprāmāṇyāt saṅkīrtanaṁ tu sadaiva yuktam | tathā ca
daśamaskandhe rāsakīḍāyāṁ "gāyantyastaṁ taḍita iva tā meghacakre virejur" iti
| viṣṇupurāṇe ca | "kṛṣṇaḥ śaraccandramasaṁ kaumudīṁ kumudākaram | jagau
gopījanastvekaṁ kṛṣṇanāma punaḥ punar" iti | tathā "rāsageyaṁ jagau kṛṣṇo
yāvattārāyatadhvaniḥ | sādhu kṛṣṇeti kṛṣṇeti kṛṣṇeti tāvattā ddiguṇaṁ jagur" iti |
aparokṣe ca kīrtanaṁ suprāsiddhameva daśamaskandhādau
gopikāgītānugītoddhavayānādiṣu ||
361.1 punaḥ pulinam āgatya kalindyāḥ kṛṣṇa-bhāvanāḥ
samavetā jaguḥ kṛṣṇaṁ tad-āgamana-kāṅkṣitāḥ
232
Mystic powers of Sriman Nama
"Sriman Nama of the Lord is dearer to Him than His very

Svarup or Divine Form. Because it is imbued with excess of all the
Excellences of Beauty, Power, Bliss, etc., and manifests Itself at
all times, everywhere with all Its grandeur and splendour in all His
Names. Hence, It is dearer to Him than his very person. There is
nothing dearer to Him, than His Nama - especially 'Krishna' Nama
- Which attracts animate and inanimate objects towards It. He told
Uddhav thus: "You are dearer to Me than even Brahma, Siva, Baladev,
Lakshmi, and than even My very Soul or Person, because you are My
ardent devotee (Bh. 11.14.15)." In this statement He clearly proves that
He holds His ardent devotees dearer to Him than His very Person. But
nowhere has He said so with reference to His Name, proving
clearly thereby that His Name is dearer to Him than everything
else, including His Person. To explain Its Affluence or Excellence, Sri
Sanatan Gosvami describes Its quality most dear to him thus: It benefits
the whole world - one and all, to be perceived in any way by any of the
sense-organs, at any time or all times, without any consideration of his or
her fitness or qualification to do so. Its munificence, knows no limits.
'Jagaddhitam' is explained by Sri Jiva Gosvami in Sri Bhagavat Sandarbha
as 'Attracting the mind and heart of everything towards Itself or
Himself, i.e., Sarvasyapi svatmanam prati chittakarshanam'. It can be
practised with ease; by Its mere utterance, or Its entering into the ears,
i.e., hearing, It blesses one and all. Its service is quite easy. When It just
manifests Itself on the tip of the tongue, Its service is accomplished;
because It is in the Form of a Sacred Sweet Sound-Word, It is easy to utter;
It is excellent because It is the Source of Existence-Knowledge-Bliss, and
Divine in Nature; (1) It is also known as 'Saras' as It exists always in
association with the five feelings and seven sentiments, like the
sentiments of Love, etc., with the sentiments of devotion and
attachments; (2) similarly 'Rasa' also means Love, i.e., the unalloyed and
unflinching Love; It also exists in the states of separation and union; (3)
Rasa means Divine Attachment and Love; it is for this very reason
that It achieves unfailingly Sri Krishna's Divine Love or Prem very
quickly for Its votary; (4) It also causes attachment in Its servitors or in
all people; (5) Rasa also means the sentiments of heroism because of Its
hanta hanta yatra tad-anveṣaṇārthaṁ yāmas tatas tataḥ sa palāyiṣyate |

tasmād vana-paryaṭana-kaṣṭaṁ kim ? tasyotpādayiṣyāmas tad-icchāṁ vinā sa na
labhyo—yam evaiṣa vṛṇute tena labhya [ka.u. 1.2.23] iti śrutiṁ pramāṇī-kurvatya
iva tad-darśane tat-kāruṇyam eva hetus tat-kāruṇye ca tat-saṅkīrtanam eva
hetur iti siddhāntaṁ prakāśayantya iva pūrvaṁ yatra tena saṅgatir āsīt tad eva
sthānam ājagmus tam eva jagur ity āha ||
(sārārtha darṣiṇī)
233
possessing the highest Power or (6) Rasa also means Its
distinguishing Attribute, viz., that of rescuing all who are humble;
(7) Rasa also means the specific bliss, being of the type of Divine
Bliss, as It imparts Transcendental Bliss to the utterers; and (8)
Rasa also means Its characteristic sweetness or Madhurya Rasa
because It is imbued with Nectarine Sweetness, as is indicated in
the first Sloka of this book. Hence, there is nothing that can be
compared to It, i.e., It is second to none. It is simply
incomparable.362
"When the love of the ardent devotee for the Name,
develops into a passion, the two syllables 'Krishna' perform an
uncontrollable, and wild dance on his tongue, when he
experiences an intense yearning to have a series of tongues to
utter 'Krishna'. No sooner they enter the cavities of his ears, than
he feels the necessity for billion's of ears to hear Them; as soon
as these syllables become the bosom companions of the arena of
his mind and heart, They lord over all the other sense-organs and
impel them in Their own different forms of service, like the eyes
in seeing Their Form, the nose in inhaling Their enchanting
fragrance, tongue to utter Them, etc. Words fail to describe in
adequate terms the superb Transcendental Sweetness of the twin
syllables 'Kri-shna'."363 "When Sri Krishna happens to hear the
syllables 'Radha', incidentally uttered by others in the course of
their talk, He forgets all the fine arts of amorous Pastimes in
which He is engrossed with Sri Radha in Person; and when Sri
362 śrīman nāma prabhos tasya śrī-mūrter apy ati-priyam
jagad-dhitaṁ sukhopāsyaṁ sa-rasaṁ tat-samaṁ na hi
ataḥ śrīmagavannāmasaṅkīrtanamevāsmābhirnitarāṁ praśasyata ityāhuḥ
śrīmaditi | sarvaśobhāsampatyatiśayayuktaṁ sadā sarvatra sarveṣveva
nijamahimabhareṇa prakāśamānatvāt ataḥ śrīmūrternijavigrahādapi
sakāśāttasya prabhoḥ śrīvaikuṇṭheśvarasya bhagavato'tvantapriyaṁ "na tathā
me priyatama ātmayonirna śaṅkaraḥ na ca saṅkarṣaṇo na śrīrnaivātmā ca yathā
bhavān | bhā. 11.14.15" ityādau nijaśrīmūrteḥ sakāśādappanyeṣāṁ
śreṣṭhatāpratipādanāt na tu kutrāpi nāmnaḥ sakāśāt śrīmatvameva
vivṛṇvanto'tipriyatve hetumāhurjagato hitaṁ adhikāryanapekṣayā kathāñcit
kenāpīndriyeṇa sevanata eva sarvalokopakāritvāt yataḥ sukhena upāsyaṁ
sevyaṁ jihvāgramātreṇaiva sevanāt | yataḥ sarasaṁ komalaṁ
madhurākṣaramayatvāt saccidānandarasamayatvāddā | yadvāā rasairaśeṣaireva
saha vartamānaṁ śriṅgārādinavaraseṣu bhaktirase premarase ca tathā
virahasaṁgamayośca parisphuraṇāt | yadvāā raso rāgastat sahitaṁ
avyabhicāritvenāvaśyamevāśu śrībhagavat premasampādanāt | yadvāā svastin
svasevakānāṁ sarveṣāṁ vā janānāmanurāgajanakatvāt | yadvāā raso
vīryaviśeṣaḥ paramaśaktimatvāt | yadvāā guṇaviśeṣo'khiladīnajananistārakatvāt
| yadvāā sukhaviśeṣaḥ ghanasukhamayatvāt | mādhurya'viśeṣo vā
paramamadhuratvāditi dik | yathoktaṁ "madhuramadhure" tvādi | atastasya
nāmna eva samaṁ tattulvamanyat kiñcinnāstīti nirupamamityarthaḥ ||
234
Radhika similarly hears the syllables 'Krishna' in an unbroken
sequence, all Her limbs get paralysed and She falls into a deep
stupor, caused by emotional perturbations.364 This indicates the
extreme mutual influence of the Names 'Krishna' and 'Radha' on
Them! When such is the marvellous and mystic Glory of the Divine
Names 'Krishna', and 'Radha' - the Embodiment of His Hladini
Sakti, that each allures the other, the author cannot but conclude
this humble offering to the Lotus Feet of Sri Krishna, with his
hearty and endless prostrated obeisances to 'Namavatar Sri
Gauranga Mahaprabhu', Who practised Nama-Sankirtan and
relished Its ever new Luscious Sweetness and thereby imparted It
along with the Love for It in all Its fullness to all fallen Jivas,
irrespective of their fitness or the want of it, out of His causeless
Mercy alone.
krsna-varnaṁ tvisākrsnam
sāṅgopāṅgāstra-pārsadam
yajñaih saṅkīrtana-prāyair
yajanti hi su-medhasah
kālān naṣṭaṁ bhakti-yogaṁ nijaṁ yaḥ

prāduṣkartuṁ kṛṣṇa-caitanya-nāmā
āvirbhūtas tasya padāravinde
gāḍhaṁ gāḍhaṁ līyate citta-bhṛṅgaḥ
(śrī-caitanya-candrodayam)
hare-nāma-kṛṣṇa-nāma-gāna-dāna-kāriṇīṁ
śoka-moha-lobha-tāpa-sarva-vighna-nāśinīṁ
pāda-padmā-lubdha-bhakta-vṛnda-bhakti-dāyinīṁ
363 tuṇḍe tāṇḍavini ratiṁ vitanute tuṇḍāvali-labdhaye

karṇa-kroda-kaḍambini ghaṭayate karṇārbudebhyaḥ spṛhām
cetaḥ-prāṅgaṇa-saṅgini vijayate sarvendriyānāṁ kṛtiṁ
no jāne janitā kiyabdhir amṛtaiḥ kṛṣṇeti varṇa-dvayi
(śrī-vidagdha-mādhavaḥ 1.15)
364 kvāpy ānusaṅgikatayodita-rādhikākhyā-
vismāritākhila-vilāsa-kalā-kalāpam
kṛṣṇeti-varṇa-yugala-śravaṇānubandha-
prādurbhavaj-jaḍima-ḍambara-saṁvitāṅgīm
(stava-mālā; utkalikā-vallarīḥ 14)
kvāpīti | kvāpi samaye ānuṣaṅgikatayoditayoccāritayā rādhikākhvayā
vismāritā ākhilānāṁ vilāsānāṁ kalāpāḥ samūhāḥ yasya tam | kṛṣṇetyetasya
varṇayugalasya yaḥ śravaṇānuvandhastena prādurbhavan yo jaḍimaḍamvaro
jāḍyavistārastena saṁvṛtāni vyāptānyaṅgāni yasyāstām | iti nāmamādhuryeṇa
mitho vaśyatāvyajyate ||
(śrī baladeva vidyābhūṣaṇa)
235
gaura-mūrtim-āśu-naumi-nāma-sūtra-dhāriṇīm
(sārvabhauma-śataka)
yaḥ śyāmo dadhad āsa varṇakam amuṁ śyāmaṁ yuge dvāpare

so’yaṁ gaura-vidhur vibhāti kalayan nāmāvatāraṁ kalau
nāmāvatāraḥ sutarām eka-kāla prabhāvataḥ
yathā śyāmo’viśat kṛṣṇaṁ bhagavantaṁ purā svayam
(gaura-gaṇoddeśa-dīpikā)
kalau yaṁ vidvāṁsaḥ sphuṭam abhiyajante dyuti-bharād

akṛṣṇāṅgaṁ kṛṣṇaṁ makha-vidhibhir utkīrtanamayaiḥ
upāsyaṁ ca prāhur yam akhila-caturthāśrama-juṣāṁ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu
(stava-mālā; śrī-caitanya-devasya dvitīyāṣṭakam 1)
krsnotkīrtana-gāna-nartana-kalā-pāthojani-bhrājitā
sad-bhaktāvali-haṁsa-cakra-madhupa-śrenī-vihārāspadam
karnānandi-kala-dhvanir vahatu me jihvā-maru-prāṅgane
śrī-caitanya dayā-nidhe tava lasal-līlā-sudhā-svardhunī
236
POTENTIALITIES OF NAMA-SANKIRTAN
A FEW quotations from different Puranas, dealing with all the

potentialities of Sri Nama-Sankirtan have been given below for the benefit
of the kind readers with a view that they may feel impelled to relish their
sweetness. The primary object of Sri Nama-Sankirtan is to have Its
Asvadan or relishing Its sweetness and also having 'Sri Krishna Prem'.
Though the destruction of all sins results as a secondary effect of even
Namabhas, an aspirant should in all humility avoid the committing of sins
and should not wilfully persist in committing them simply because by
uttering the Name, all of them, including those sins of past births are
destroyed. Though there are the best of medicines to counteract and
prevent the infection of many of the worst diseases, no one, except a
foolhardy person, would take the risk of catching the contagion just to test
the remedy.
1. Sri Nama-Sankirtan destroys all sins365
"Splendid. Indeed, you are extremely pure because of your

unshakable faith in the Name of the Lord. Inexpressible is the glory of
having faith in Sri Hari-Kirtan. Just as the rising of the sun dispels all
darkness, even so, by having faith in Sri Hari-Kirtan, all the dark sins are
completely destroyed."366 "Henceforward none need fear the fire-like sins.
The Holy Names of Sri Govinda are like a formation of rain-bearing clouds.
Even a small drop from these clouds will surely destroy the worst
conflagration of sins."367 "Even if a man utters the Name of the Lord quite
helplessly, he is immediately and totally freed from all his sins even as the
deer that has been frightened by a lion." 368 "O Maitreya! By performing
various religious functions, observing different rites, one may be free from
the sins committed, but the instinct in repeating it is not eradicated. By
the performance of Kirtan of the Lord's Name even this instinct is
365 akhila pāponmūlanatvam

366 aho su-nirmala yūyam rāgo hi hari-kīrtane
avidhūya tamaḥ kṛtsnaṁ nṛṇām udeti sūryavat
(viṣṇu-dharma; śrī hari-bhakti-vilāsa 2.11.315)
367 pāpānalasya dīptasya mā kurvantu bhayaṁ narāḥ
govinda-nāma-meghaughair naśyate nīra-bindubhiḥ
368 avaśenāpi yan-nāmni kīrtane sarva-pātakaiḥ
pumān vimucyate sadyaḥ siṁha-trastair mṛgair iva
(garuḍa purāṇa; śrī hari-bhakti-vilāsa 2.11.317)
237
destroyed, just as, when gold and other metals are melted by fire
all the impurities therein, however subtle, are burnt out"369
"What wonder is there, if all our sins are dispelled by the mere Kirtan
of the Immortal and Indestructible Lord! When even His remembrance
arrests the way to hell, meditation of Him is so captivating that he who is
blessed by its benefits, becomes extremely addicted to It, and hence
considers the happiness of heaven as a stumbling block. Dedicating one's
mind to His contemplation, even the attainment of the abode of Brahma
appears insignificant. He grants these pure souls the eternal state of
salvation by His kind manifestation of Himself in their hearts for ever."370
"By performing the Kirtan of the God of gods, both in the mornings and
evenings regularly, one attains the abode of Heaven duly freed from all
sins."371 "The very Name 'Narayana' is a renowned thief in this world. Just
as thieves steal away the wealth hoarded with great difficulty, the mere
sound of this Name removes all the hoards of sins accumulated in
innumerable births."372 "Just as the blazing fire of the final cataclysm
destroys the entire world, even so, the Name of Sri Govinda when chanted
with or without devotion burns away all our sins."373
"The Name 'Govinda' destroys thousands of sins committed, even
when It is uttered while calling a person bearing that Name."374 "Just as a
tiny spark of fire even if inadvertently touched definitely burns, so also, by
the mere appearance of the Name of Sri Hari on one's lips, all his sins are
fully destroyed. Just as the burning property is the natural function of fire,
even so, it is in the very nature of the syllables of the Name of the Lord to
369 yan-nāma-kīrtanaṁ bhaktyā vilāpanam anuttamam
maitreyāśeṣa-pāpānāṁ dhātūnām iva pāvakaḥ
370 yasmin nyasta-matir na yāti narakaṁ svargo’pi yac-cintane
vighno yatra niveśitātma-manaso brāhmo’pi loko’lpakaḥ
muktiṁ cetasi yaḥ sthito’mala-dhiyāṁ puṁsāṁ dadāty avyayaḥ
kiṁ citraṁ yad-aghaṁ prayāti vilayaṁ tatrācyute kīrtite
371 sāyaṁ prātas tathā kṛtvā deva-devasya kīrtanam
sarva-pāpa-vinirmuktaḥ svarga-loke mahīyate
372 nārāyaṇo nāma naro narāṇāṁ
prasiddha-cauraḥ kathitaḥ pṛthivyām
aneka-janmārjita-pāpa-sañcayam
haraty aśeṣaṁ śruta-mātra eva
(vāmana-purāṇa; śrī hari-bhakti-vilāsa 2.11.321)
373 govindeti tathā proktaṁ bhaktyā vā bhakti-varjitaiḥ
dahate sarva-pāpāni yugāntāgnir ivotthitaḥ
(skanda-purāṇa; śrī hari-bhakti-vilāsa 2.11.322)
374 govinda-nāmnā yaḥ kaścin naro bhavati bhū-tale
kīrtanād eva tasyāpi pāpaṁ yāti sahasradhā
238
destroy all the sins."375 "For human beings, extremely blind by the
influence of sense-objects, and possessing an egoistic mind of 'I' and
'mineness', the only way of deliverance from all their sins is the Holy
Name of Sri Hari."376 "Even while on dacoity, if a mortal utters the Name
'Hari', once at least, the way to the womb of his mother is closed to him,
i.e., he is saved from the shackles of births and deaths, and he is no more
under the jurisdiction of Yama (god of death)."377
"One, who becomes a favourite of Sri Hari by chanting the Name
'Govinda', easily and forthwith is rid of all his grave sins, like committing
thousands of murders of Brahmins, adultery with the wife of spiritual
preceptor even crores of times and innumerable thefts."378 "Just as fire
never fails to burn things, even if it is touched inadvertently, so also when
the Name 'Govinda' is uttered under any pretext, It destroys all our
sins."379 "Just as darkness is dispelled by the rising of the sun, so also by
chanting the Name 'Krishna' of incomprehensible splendour, all our sins
are totally destroyed."380 "O best of the Brahmins! Apart from the Kirtan of
Sri Hari, I do not see any potential course for the atonement of all the sins
of humanity."381 "Ajamil, even by unwittingly uttering the Name of Sri Hari
- the storehouse of auspiciousness, has indeed atoned for the sins of
crores of births. The utterance of the Name 'Hari' is the only atonement for
all the sins, such as theft of gold and other valuables, drinking of liquor
375 pramādād api saṁspṛṣṭo yathānala-kaṇo dahet

tathauṣṭha-puṭa-saṁspṛṣṭaṁ hari-nāma dahed agham
(kāśī-khaṇḍa; śrī hari-bhakti-vilāsa 2.11.324)
376 narāṇāṁ viṣayāndhānām mamatākula-cetasām
ekam eva harer nāma sarva-pāpa-vināśanam
(bṛhan-nāradīya-purāṇa; śrī hari-bhakti-vilāsa 2.11.325)
377 hari hari sakṛd uccāritam
dasyu-cchalena yair manuṣyaiḥ
jananī-jaṭhara-mārga-luptā
na mama paṭa-lipiṁ viśanti martyāḥ
378 hatyāyutaṁ pāna-sahasram ugram
gurv-aṅganā-koṭi-niṣevanaṁ ca
steyāny anekāni hari-priyeṇa
govinda-nāmnā nihatāni sadyaḥ
(vaiśākha-māhātmya; śrī hari-bhakti-vilāsa 2.11.327)
379 anicchayāpi dahati spṛṣṭo huta-vaho yathā
tathā dahati govinda-nāma vyājād apīritam
380 kīrtanād eva kṛṣṇasya viṣṇor amita-tejasaḥ
duritāni vilīyante tamāṁsīva dinodaye
381 nānyat paśyāmi jantūnām vihāya kari-kīrtanam
sarva-pāpa-praśamanam prāyaścittam dvijottama
239
and like intoxicants, treachery to friends, murder of Brahmins, illicit
behaviour with the wife of one's own preceptor, murder of women,
slaughtering cows, patricide, regicide, and various other sins of a similar
character, because the Lord Himself feels for those, who chant His Name
even once, as His own, and hence shoulders the responsibility to protect
them."382
"That perfect purification that sinners obtain by chanting the Name
of Sri Hari, is not in the least, attained by the various expiatory rites, or
vows recommended by the social codes of the great Manu, etc., or even
by the knowers of Brahman. The chanting of the Names of the Lord never
stops with merely destroying the sins alone, but it helps the sinners to
experience the glorious Attributes of the Lord."383 "Taking the Name of
Vaikunth even indirectly, under any pretext, while cutting jokes, while
singing or even slightingly, destroys all the sins committed. If a person
even in distress, utters the syllables 'Hari' even helplessly, either while
falling down from a high storied building or a tree, stumbling while walking
on the road, with his bones fractured, bitten by a venomous serpent, burnt
by fire, or hurt by weapons, he will not have to undergo any more tortures
anywhere."384 "Just as a blazing fire bums down to ashes heaps of grass,
even so, the utterance of Sri Hari-Nama, of excellent renown, consciously
or unconsciously, destroys all the sins of those who utter His Name."385
"Sinners of all kinds including the slayer of Brahmin, slaughterer of his
father, of the cow, of the mother, the killer of the preceptor, one living on
the flesh of dogs, and even a Chandal, will certainly be purified by uttering
382 ayaṁ hi kṛta-nirveśo janma-koṭy-aṁhasām api

yad vyājahāra vivaśo nāma svasty-ayanaṁ hareḥ
stenaḥ surā-po mitra-dhrug brahma-hā guru-talpa-gaḥ
strī-rāja-pitṛ-go-hantā ye ca pātakino 'pare
sarveṣām apy aghavatām idam eva suniṣkṛtam
nāma-vyāharaṇaṁ viṣṇor yatas tad-viṣayā matiḥ
(śrīmad-bhāgavata 6.2.7,9,10; śrī hari-bhakti-vilāsa 2.11.331-333)
383 na niṣkṛtair uditair brahma-vādibhis
tathā viśuddhyaty aghavān vratādibhiḥ
yathā harer nāma-padair udāhṛtais
tad uttamaśloka-guṇopalambhakam
(śrīmad-bhāgavata 6.2.11; śrī hari-bhakti-vilāsa 2.11.334)
384 sāṅketyaṁ pārihāsyaṁ vā stobhaṁ helanam eva vā
vaikuṇṭha-nāma-grahaṇam aśeṣāgha-haraṁ viduḥ
patitaḥ skhalito bhagnaḥ sandaṣṭas tapta āhataḥ
harir ity avaśenāha pumān nārhati yātanāḥ
(śrīmad-bhāgavata 6.2.14-15; śrī hari-bhakti-vilāsa 2.11.335-336)
385 ajñānād athavā jñānād uttamaśloka-nāma yat
saṅkīrtitam aghaṁ puṁso dahed edho yathānalaḥ
240
the Name of Sri Hari."386 "All sins committed in past and present births and
those that may occur in future as well, are soon destroyed by the effect of
the fire-like 'Govinda Kirtan'."387
"Those who are always hostile to the Sadhus, and oppress
them in manifold ways, are the worst of offenders. Even the All-
merciful Lord too, never pardons them. There are no remedies
mentioned in the Sastras that can save them from the
consequences of their grave offences. But, the Glory of the Divine
Name is so astounding and efficacious, that It destroys even such
unpardonable offences. By constant recourse to the chanting of
Sri Hari-Nama, mankind is not only completely freed from all kinds
of offences, but also blessed."388 "Of all the crores of sanctifying
processes existing in the world, none is comparable to the effects of the
constant chanting of Sri Krishna-Nama."389 "No sinner is capable of
committing sins to the extent that a single utterance of the Name
of the Lord could destroy. The capacity of the Name to destroy the
sins is far greater than the sinner's capacity to commit them."390
"The capacity of the Divine Name to destroy everything that is
inauspicious, is so great, that even a most degraded fellow living upon the
flesh of dogs, even by innumerable efforts, will not be able to commit
sins."391 "There are no sins in this terrible Kali Yuga, committed by human
beings, either physical, oral, or mental that the chanting of the Name
'Govinda' cannot destroy."392 "By pouring water, fire is extinguished, by
the rising of the sun, darkness is dispelled, even so, in the age of Kali, the
386 brahma-hā pitṛ-hā go-ghno mātṛ-hācārya-hāghavān
śvādaḥ pulkasako vāpi śuddhyeran yasya kīrtanāt
387 vartamānaṁ tu yat pāpaṁ yad bhūtaṁ yad bhaviṣyati
tat sarvaṁ nirdahaty āśu govindānala-kīrtanāt
sadā droha-paro yas tu sajjanānāṁ mahī-tale
jāyate pāvano dhanyo harer nāmānukīrtanāt
389 vasanti yāni koṭis tu pāvanāni mahītale
na tāni tat-tulāṁ yānti kṛṣṇa-nāmānukīrtane
(kūrma purāṇa; śrī hari-bhakti-vilāsa 2.11.341)
390 nāmno’sya yāvatī śaktiḥ pāpa-nirharaṇe hareḥ
tāvat kartuṁ na śaknoti pātakaṁ pātakī janaḥ
(bṛhad-viṣṇu-purāṇa; śrī hari-bhakti-vilāsa 2.11.342)
391 svādo’pi na hi śaknoti kartuṁ pāpāni yatnataḥ
tāvantī yāvatī śaktir viṣṇor nāmno’śubha-kṣaye
(itihāsa-samucchaya; śrī hari-bhakti-vilāsa 2.11.343)
392 tan nāsti karmajaṁ loke vāg-jaṁ mānasam eva vā
yan na kṣapayate pāpaṁ kalau govinda-kīrtanam
(skanda purāṇa; śrī hari-bhakti-vilāsa 2.11.344)
241
singing of Sri Hari-Nama is the only atonement for all floods of sins." 393
"When by the efficacy of the chanting of Sri Hari-Nama, even the worst of
sinners, daily engaged in committing sins, are completely freed from their
evil effects, and offered deliverance from all the tortures of worldly life,
what wonder is there that It would quickly destroy all the wicked influence
of Kali?"394 "The observance of the different kinds of the most
drastic expiatory and purificatory rites, will not sanctify a person
to that extent as the Sankirtan of the all-clever Sri Madhav, with
the utterance of 'Govinda', does."395
The above statement of the Puranas is fully illustrated by a particular
incident in the career of Sri Chaitanya Mahaprabhu. During His time,
Bengal was ruled by Syed Allaudin Hussain Shah. This Hussain Shah, in his
early days was a minor employee under a prominent Hindu chieftain by
name Subuddhi Roy. For some faults of his, one day Subuddhi Roy
whipped him. Time reversed their status in life. By some providential
accident, Hussain Shah, his erstwhile employee ascended the throne of
Bengal. One day, the wife of Hussain Shah noticed the marks of beatings
on her husband's body. Hussain Shah explained the reason for the marks
in detail. His wife insisted on her husband to take away Subuddhi Roy's life
for his cruelty. Hussain Shah flatly refused the request as it was an act of
great injustice to one who was his protector once. Later on, after
discussions, both of them came to a compromise. Hussain Shah agreed to
deprive him of his caste by compelling him to drink polluted water, and he
carried out the decision.
Subuddhi Roy then no longer desired to live in his society. He
forthwith left for Benares. There, he met various scholars and asked them
the means of atonement for this sin. They all desired him to drink hot ghee
and thereby to put an end to his sinful life. By his luck, Sri Chaitanya
Mahaprabhu visited Kasi at this time. Subuddhi Roy was highly delighted
to hear the news. He felt that he may entertain some hopes from Sriman
Mahaprabhu to come out of this tantalising situation. Accordingly, one day
393 śamāyālaṁ jalaṁ vahnes tamaso bhaskarodayaḥ

śāntyai kaler aghaughasya nāma-saṅkīrtanaṁ hareḥ
394 nāmnāṁ hareḥ kīrtanataḥ prayāti
saṁsāra-pāraṁ duritaugha-muktaḥ
naraḥ sa satyaṁ kali-doṣa-janma
pāpaṁ nihaty āśu kim atra citram
395 varāka-cāndrāyaṇa-tapta-kṛcchrair
na dehi-śuddhir bhavatīha tādṛk
kalau sakṛn mādhava-kīrtanena
govinda-nāmnā bhavatīha yādṛk
(brahmāṇḍa-purāṇa; śrī hari-bhakti-vilāsa 2.11.347)
242
Subuddhi Roy explained the whole matter including the Pandits'
suggestion for ending his life, to Sriman Mahaprabhu. On hearing
Subuddhi Roy, Sriman Mahaprabhu replied, "Go from here to Vrindavan
and chant Sri Krishna-Nama constantly. All your sins will surely be
washed out by a single dim reflection of the Name (Namabhas). A
second chanting of the Name would enable you to attain to the
Feet of Sri Krishna. A further utterance of the Name will establish
you as an eternal servant of Sri Krishna in His Own Abode and this
is the arrangement of expiation even to the worst of sins."396
2. Sri Nama-Sankirtan purifies the chanter's family,

associates, etc.397
"Continuous utterance of Sri Hari-Nama purifies the hearts of even

the worst of sinners and enables them to uplift their society."398 "Those
extremely blessed and purified souls, who sing the Name
'Govinda' with a delighted heart and single-minded devotion
sustain the entire earth."399 "The tongue of a Vaishnav is not satisfied
by saving merely the speaker alone, but by loudly proclaiming the Name
and Glories of the Lord, it sanctifies the whole world."400 "When a person,
merely by singing Your Name sanctifies not only himself, but his listeners
as well, is there a need to mention that I am purified by a touch of Your
Lotus Feet?"401 "O Nrisimha! Those who with a delightful heart
loudly utter Your Name are really the Sadhus. They are verily the
genuine benefactors of mankind."402
396 prabhu kahe, — ihāṅ haite yāha' vrndāvana

nirantara kara krsna-nāma-saṅkīrtana
eka 'nāmābhāse' tomāra pāpa-dosa yābe
āra 'nāma' la-ite krsna-carana pāibe
āra krsna-nāma laite krsna-sthāne sthiti
mahā-pātakera haya ei prāyaścitti
397 kīrtana-kartr-kula-saṅgy-ādi-pavanatvaṁ
(śrī hari-bhakti-vilāsa )
398 mahā-pātaka-yukto’pi kīrtayenn aniśaṁ harim
śuddhāntaḥkaraṇo bhūtvā jāyate paṅkti-pāvanaḥ
399 govindeti mudā yuktaḥ kīrtayed yas tv ananya-dhīḥ
pāvanena ca dhanyena teneyaṁ pṛthivī dhṛtā
400 na caivam ekaṁ vaktāraṁ jihvā rakṣati vaiṣṇavī
āśrāvya bhagavat-khyātiṁ jagat kṛtsnaṁ punāti hi
(hari-bhakti-sudhodaya; śrī hari-bhakti-vilāsa 2.11.350)
243
3. Sri Nama-Sankirtan destroys all diseases403
"Frightened by hearing the utterance of the Names, O Achyuta! O

Bliss Embodied! O Govinda! All the diseases get cured, I avow this is an
invariable truth."404 "O Samba! Diseases are not cured by other
medicines; but by using this great medicine of Sri Hari-Nama, they
are definitely removed."405 "I offer my prostrated obeisances to
the Infinite Lord, because by remembering Him and singing His
Names, all the physical and mental ailments are forthwith rooted
out."406 "A person who is highly afflicted by acute and chronic diseases
and oppressed by the ruling powers, is relieved of all his fears and
anxieties by the mere chanting of the Name of Sri Narayana"407
4. Sri Nama-Sankirtan dispels all griefs408
"Incessant chanting of Sri Hari-Nama, destroys all diseases and

obstacles. This Name is the best remedy for the rooting out of all
misfortunes."409 "Continuous chanting of Sri Hari-Nama destroys all kinds
of sins, removes obstacles, and strikes at the very root of distress of all
kinds."410 "Just as the sun dispels darkness, or a heavy wind drives away
formations of clouds, even so, the Infinite Lord manifesting in the hearts of
those persons who listen and chant the narrations connected with His
402 te santaḥ sarva-bhūtānāṁ nirupādhika-bāndhavāḥ
ye nṛsiṁha bhavan-nāma gāyanty uccair mudānvitāḥ
(nrsiṁha purāna; śrī hari-bhakti-vilāsa 2.11.352)
403 sarva-vyādhi-vināśitvam
(śrī hari-bhakti-vilāsa)
404 acyutānanda-govinda-nāmoccaraṇa-bhīṣitaḥ
naśyanti sakalā rogāḥ satyaṁ satyaṁ vadāmy aham
(bṛhan-nāradīya purāṇa; śrī hari-bhakti-vilāsa 2.11.353)
405 na sāmba vyādhijaṁ duḥkhaṁ heyaṁ nānyauṣadhair api
hari-nāmauṣadhaṁ pītvā vyādhis tyājyo na saṁśayaḥ
(parāśara-saṁhitā; śrī hari-bhakti-vilāsa 2.11.354)
406 ādhayo vyādhayo yasya smaraṇān nāma-kīrtanāt
tadaiva vilayaṁ yānti tam anantaṁ namāmy aham
407 mahā-vyādhi-samācchanno rāja-vadhopāpiditaḥ
nārāyaṇeti saṅkīrtya nirāṭaṅko bhaven naraḥ
(agni purāṇa; śrī hari-bhakti-vilāsa 2.11.356)
408 sarva-duḥkhopaśamanatvam
409 sarva-rogopaśamanaṁ sarvopadrava-nāśanam
śāntidaṁ sarvāriṣṭānāṁ harer nāmānukīrtanam
(brhad-viṣṇu-purāṇa; śrī hari-bhakti-vilāsa 2.11.357)
410 sarva-pāpa-praśamanaṁ sarvopadrava-nāśanam
sarva-duḥkha-kṣaya-kāraṁ hari-nāmānukīrtanam
(brahma-vaivarta-purāṇa; śrī hari-bhakti-vilāsa 2.11.358)
244
glorious Deeds, destroys all their miseries."411 "Persons who are perplexed
and depressed in spirits, those who are sluggish, those who are awfully
frightened, and those who are attacked with virulent diseases, are all
totally freed from all their afflictions, both physical and mental, and attain
perfect happiness by uttering the word 'Narayana."412 "By the mere
chanting of Sri Hari-Nama, the Lord of incomprehensible prowess, cruel
beings like Yakshas, demons, ghosts, evil spirits, etc., flee away. Sri
Nama-Sankirtan is an excellent remedy to destroy all evils."413
"There is no doubt that Sri Nama-Sankirtan, even when uttered in times of
hunger, thirst, or when tumbling down, is the best course to wipe out all
sufferings."414 "The blazing flames of infatuation, that is spreading daily, is
burning down mankind incessantly. But the fires would never burn, when
one, either uttering or listening Sri Hari-Nama, takes shelter in the cooling
shadows of rain-bearing clouds of Sri Hari-Nama."415
5. Sri Nama-Sankirtan removes the sufferings caused by

Kali416
"Hereafter there is no fear of the sharp fangs of the evil serpent of

Kali. By the conflagration of 'Govinda-Nama', not only they are burnt but
will be also reduced to ashes."417 "In this terrible Kali Yuga, those men,
411 saṅkīrtyamāno bhagavān anantaḥ

śrutanubhāvo vyasanaṁ hi puṁsām
praviśya cittaṁ vidhunoty aśeṣaṁ
yathā tamo’rko’bhram ivāti-vātaḥ
412 ārtā viṣaṇṇāḥ śithilāś ca bhītā
ghoreṣu ca vyādhiṣu vartamānāḥ
saṅkīrtya nārāyaṇa-śabdam ekaṁ
vimukta-duḥkhāḥ sukhino bhavanti
413 kīrtanad deva-devasya viṣṇor amita-tejasaḥ
yakṣa-rakṣasa-vetala-bhūta-preta-vinayakaḥ
dakinyo vidravanti sma ye tathānye ca hiṁsakaḥ
sarvānartha-haraṁ tasya nāma-saṅkīrtanaṁ smṛtam
(viṣṇu-dharma; śrī hari-bhakti-vilāsa 2.11.361-362)
414 nāma-saṅkīrtanaṁ kṛtvā kṣuṭ-tṛṭ-praskhalitādiṣu
viyogaṁ śīghram āpnoti sarvānarthair na saṁśayaḥ
415 mohanalollasaj-jvāla-jvalal-lokeṣu sarvadā
yan-nāmāmbhodhara-cchāyāṁ praviṣṭo naiva dahyate
416 kali-badhapaharitvam
417 kali-kala-ku-sarpasya tīkṣṇa-daṁṣṭrasya mā bhayam
govinda-nāma-dāvena dagdho yāsyati bhasmatām
245
who have taken resort to the chanting of Sri Hari-Nama alone, have
fulfilled the noble purpose of their life. Kali can do no harm to them." 418
"The age of Kali is unable to do any harm to those persons who utter daily
'O Kesav! O Hare! O Govinda! O Vasudeva! 'O Infinite One like the
universe! And such other Names."419 "O eminent man! Kali (the
personification of the Kali Yuga) does not torment those people who
perform the Kirtan of Sri Vasudev - the Supporter of the universe."420
6. Sri Nama-Sankirtan redeems persons destined to hell421
"The dwellers of the infernal regions in hell, as they uttered Sri Hari-
Nama, being instilled with devotion to Sri Hari, went to Vaikunth Loka."422
"By chanting Sri Hari-Nama, even the worst of sinners who are being
tortured for long in the horrible hell, are completely liberated."423
7. Sri Nama-Sankirtan destroys destiny424
"Hence for those who are after the attainment of liberation, there is
no other method so competent as the incessant chanting of Sri Hari-Nama,
because Sri Hari-Nama-Sankirtan does not harness the human mind into
actions (Karma Kanda) but cuts asunder their restraints; whereas, the
expiatory rites once again prompt the mind for impure actions, influenced
by the qualities of Rajas and Tamas."425 "People in this age would never
418 hari-nāma-parā ye ca ghore kali-yuge narāḥ
ta eva kṛta-kṛtyāś ca na kalir bādhate hi tān
419 hare keśava govinda vāsudeva jagan-maya
itīrayanti te nityaṁ na hi tān bādhate kaliḥ
420 ye’har-niśaṁ jagad-dhātur vāsudevasya kīrtanam
kurvanti tān nara-vyāghra na kalir bādhate narān
(bhāvārtha-dīpikā; śrī hari-bhakti-vilāsa 2.11.368)
421 nāraky-uddhārakatvam
422 yathā yathā harer nāma kīrtayanti sma nārakāḥ
tathā tathā harau bhaktim udvahanto divaṁ yayuḥ
(nrsiṁha purāna; śrī hari-bhakti-vilāsa 2.11.369)
423 narake pacyamānānāṁ narāṇāṁ pāpa-karmaṇām
muktiḥ sañjāyate tasmān nāma-saṅkīrtanād dhareḥ
(itihāsa-samucchaya; śrī hari-bhakti-vilāsa 2.11.370)
424 prārabdha-vināśitvam
425 nātaḥ paraṁ karma-nibandha-kṛntanaṁ
mumukṣatāṁ tīrtha-padānukīrtanāt
na yat punaḥ karmasu sajjate mano
rajas-tamobhyāṁ kalilaṁ tato’nyathā
246
worship the Supreme Lord Sri Hari, Whose Name even if unconsciously
uttered by a man at the threshold of death, bedridden, extremely afflicted,
deprived of strength, and unable to move the limbs even, attains the
highest goal, completely freed from all the evil bonds of Karma."426 "Even a
worm-like person, utterly inferior and insignificant in position, uttering the
Name 'Govinda' everyday, having controlled his senses, is totally freed
from all the sins, and shines like a god."427
8. Sri Nama-Sankirtan destroys all offences428
"There is no doubt whatsoever that I definitely pardon crores of

offences of the person who utters My Names with implicit faith."429
9. Sri Nama-Sankirtan grandly fulfils all wants430
"Any fault of the Vedic Mantras caused by the defective

pronunciation or tune, flaws arising from the irregular performance of
Tantric rites, any other defects in the observance due to non-conformity of
time, place, articles, or persons, are completely removed by the effect of
Sri Nama-Sankirtan."431 "I offer my prostrated obeisances to the Supreme
Lord Achyuta by Whose recollection or by the utterance of whose Name,
all the defects in the performance of sacrifices and such other holy rites,
are fully remedied."432
426 yan-nāma-dheyaṁ mriyamāṇa āturaḥ

patan skhalan vā vivaśo gṛṇan pumān
vimukta-karmārgala uttamāṁ gatiṁ
prāpnoti yakṣyanti na taṁ kalau janāḥ
427 govindeti japan jantuḥ praty-ahaṁ niyatendriyaḥ
sarva-pāpa-vinirmuktaḥ suravad bhāsate naraḥ
428 sarvapārādha-bhajanatvam
429 mama nāmāni loke’smin śraddhayā yas tu kīrtayet
tasyāparādha-koṭis tu kṣamāmy eva na saṁśayaḥ
(viṣṇu-yāmala; śrī hari-bhakti-vilāsa 2.11.375)
430 sarva-sampūrti-kāritvam
431 mantratas tantrataś chidraṁ deśa-kālārha-vastutaḥ
sarvaṁ karoti niśchidram anusaṅkīrtanaṁ tava
432 yasya smṛtyā ca nāmoktyā tapo-yajña-kriyādiṣu
nyūnaṁ sampūrṇatām eti sadyo vande tam acyutam
247
10. Sri Nama-Sankirtan is superior to all the Vedas433
"By uttering the two syllables 'Ha-ri' one derives all the benefits
arising from the study of all the four Vedas, such as Rig, Yajur, Sama, and
Atharva. Hence, the exponents of Sastras emphasize that the
effect of uttering the Nama 'Krishna' is far superior to that of the
study of Vedas."434 "O my dear! Pray do not peruse the Rig, Yajur, or
Sama Vedas; daily utter 'Govinda', Sri Hari's Name which is worth
singing.''435 "Even each Name of Sri Vishnu is far superior to the study of
all the Vedas; one Name 'Rama' is equal to one thousand Names of Sri
Vishnu."436
11. Sri Nama-Sankirtan is far superior to all pilgrimages437
"Why should one visit Kurukshetra, Kasi, or Pushkar, if on

the tip of his tongue always dance the two syllables 'Ha-ri"438 "The
effects of constantly chanting the Name 'Krishna' is by far
superior to that of making crores of pilgrimages."439 "There are
crores of pilgrimages; but when compared with the chanting of Sri Hari-
Nama, the benefit that one can derive from such pilgrimages is not even
equal to an infinitesimal fraction of the result arising from the chanting of
the Name."440 "O son! If you are really interested in your deliverance, utter
433 sarva-vedādhikatvam
434 rg-vedo hi yajur-vedaḥ sāma-vedo’py atharvaṇaḥ
adhītas tena yenoktaṁ harir ity akṣara-dvayam
435 mā ṛco mā yajus tāta mā sāma paṭha kiñcana
govindeti harer nāma geyaṁ gāyasva nityaśaḥ
436 viṣṇor ekaika-nāmāpi sarva-vedādhikaṁ matam
tadṛṅ-nāma-sahasreṇa rāma-nāma samaṁ smṛtam
437 sarva-tīrthādhikatvam
438 kurukṣetreṇa kiṁ tasya kiṁ kasya puskareṇa vā
jihvāgre vasate yasya harir ity akṣara-dvayam
439 tīrtha-koṭi-sahasrāṇi tīrtha-koṭi-śatāni ca
tani sarvāṇy avāpnoti viṣṇor nāmānukīrtanāt
440 viśrutāṇi bahūny eva tīrthāni bahudhāni ca
koty-aṁśenāpi tulyāni nāma-kīrtanato hareḥ
(viśvāmitra-saṁhitā; śrī hari-bhakti-vilāsa 2.11.383)
248
the Name 'Govinda' clearly and repeatedly. Of what avail are the various
Sastras, such as Vedas and Agamas, and the innumerable pilgrimages?"441
12. Sri Nama-Sankirtan is far superior to all holy acts442
"Holy acts, such as presenting a crore of cows on the

occasion of the solar eclipse, residing on the banks of the Ganges
at Prayag (Allahabad) for a Kalpa, performing billion sacrifices,
and offering gifts of gold in quantities as large as 'Sumeru' are
not even a part of a hundredth part of what you gain through the
Kirtan of Sri Govinda."443 "The observance of any number of pious
deeds, such as constructing wells, starting hospitals, etc., render the ties
of worldliness tighter and tighter, resulting finally in inescapable bondage;
but Sri Hari-Nama alone leads one to the Lotus Feet of Sri Hari."444 "O
King! If you covet the fruit of performing a thousand Vajapeya
sacrifices daily, do chant the Name 'Govinda' on getting up from
the bed early at daybreak."445 "O great King! What benefits would the
study of Sankhya principles or Tattvas, which helps towards a
discriminative understanding of the soul and matter, afford you? Or even,
of what avail would the practice of the eightfold Yogas be to you? If you
actually aim deliverance, then, do utter the Name 'Govinda'."446
441 kiṁ tata vedāgama-śāstra-vistarais

tīrthair anekair api kiṁ prayojanam
yady ātmano vāñchasi mukti-kāraṇaṁ
govinda govinda iti sphutaṁ raṭa
442 sarva-sat-karmādhikatvam
443 go-koṭi-dānaṁ grahaṇe khagasya
prayāga-gaṅgodaka-kalpa-vāsaḥ
yajñāyutaṁ meru-suvarṇa-dānaṁ
govinda-kīrter na samaṁ śatāṁśaiḥ
444 iṣṭa-pūrtāni karmāṇi su-bahūni kṛtāny api
bhava-hetūni tāny eva harer nāma tu muktidam
(baudhayana-saṁhitā; śrī hari-bhakti-vilāsa 2.11.386)
445 vājapeya-sahasrāṇāṁ nityaṁ phalam abhīpsasi
prātar utthāya bhūpāla kuru govinda-kīrtanam
446 kiṁ kariṣyati sāṅkhyena kiṁ yogair nara-nāyaka
muktim icchasi rājendra kuru govinda-kīrtanam
See footnote 128
249
13. Sri Nama-Sankirtan grants all prayers447
"The constant chanting of the Name 'Krishna', roots out all

the evil influence of the six enemies (lust, anger, greed,
infatuation, pride, and prejudice), is an adept in destroying all
other hostile causes and is the root of the spiritual well-being."448
"O chief amongst Brahmins! A hundred desires of a person are fulfilled
when he chants Sri Hari-Nama through any motives."449 "The Kirtan of the
Name 'Krishna' enables the attainment of all auspicious results, increases
longevity, destroys the innumerable diseases, helps gaining both
enjoyment and liberation, and the attainment of even Vaikunth itself." 450 "I
bow down repeatedly to all those persons who take the Name 'Vishnu',
even if they do so in joke or ridicule, as they too are extremely blessed
and fortunate."451 "Those who utter My Names at all times, are indeed
fortunate and blessed. They have indeed achieved everything achievable
having taken this birth."452 "Indeed, he is blessed who utters even once the
Name 'Hari', which is extremely rare to sinners in this age of Kali! There is
no doubt about it."453 "Great men who appreciate good qualities and adopt
the essence, praise this age, as in this Kali, the uttering of the Name
'Krishna' is the only practice that helps one to attain all the achievements
of humanity."454 "The Sankirtan of Sri Hari-Nama is the noblest penance in
447 sarvartha-pradatvaṁ
448 etat ṣad-varga-haraṇaṁ ripu-nigrahaṇaṁ param
adhyātma-mūlam etad dhi viṣṇor nāmānukīrtanam
449 hṛdi kṛtvā tathā kāmam abhīṣṭaṁ dvija-puṅgavaḥ
ekaṁ nāma japed yas tu śataṁ kāmān avāpnuyāt
450 sarva-maṅgala-maṅgalyam āyuṣyaṁ vyādhi-nāśanam
bhukti-mukti-pradaṁ divyaṁ vāsudevasya kīrtanam
(śrī-kṛṣṇāmṛta-stotra; śrī hari-bhakti-vilāsa 2.11.392)
451 parihāsopahāsādyair viṣṇor gṛhṇanti nāma te
kṛtārthās te’pi manujās tebhyo’pīha namo namaḥ
(śrī-nārāyaṇa-vyūha-stava; śrī hari-bhakti-vilāsa 2.11.393)
452 te dhanyās te kṛtārthāś ca tair eva sukṛtaṁ kṛtam
tair āptaṁ janmanaḥ prāpyaṁ ye kāle kīrtayanti mām
(vārāha purāṇa; śrī hari-bhakti-vilāsa 2.11.394)
453 sakṛd uccārayanty etad durlabhaṁ cākṛtātmanām
kalau yuge harer nāma te kṛtārthā na saṁśayaḥ
(vārāha purāṇa; śrī hari-bhakti-vilāsa 2.11.395)
454 kaliṁ sabhājayanty āryā guṇa-jñāḥ sāra-bhāginaḥ
yatra saṅkīrtanenaiva sarvaḥ svartho’bhilabhyate
250
this age. As such, to please Sri Krishna, it is imperatively necessary
to practise the chanting of His Name."455
14. Sri Nama-Sankirtan possesses all kinds of power456
"Those powers by which all sins are dispelled by the observance of

holy acts, such as gifts, vows, penances, and pilgrimages, by the service of
gods, saints, etc., by the performance of Sacrifices like Asvamedha,
Rajasuya, etc., and by gaining the knowledge of the Supreme Spirit, etc.,
have been attracted from these performances and pursuits by Sri Hari and
imbued in His Own Names. Sriman Nama dispels all the most awful sins
like a whirlwind that blows up even the heaviest of obstacles in its way or
like the sun dispelling pitch-darkness."457 "For attaining the ultimate goal,
it is incumbent upon everyone to employ (utter) the Name which he likes
best, of the Wielder of the Disc, the God of gods, Who is All-powerful."458
15. Sri Nama-Sankirtan imparts bliss to the whole universe459
"O Hrishikes! By singing Your Glory, the whole universe rejoices and
becomes engrossed in It. The demons being awfully afraid, run away
helter-skelter in all directions, and a galaxy of Siddhas offer their
prostrations to you."460
455 tathā caivottamaṁ loke tapaḥ śrī-hari-kīrtanam

kalau yuge viśeṣeṇa viṣṇu-prītyai samācaret
456 sarva-śaktimattvam
457 dāna-vrata-tapas-tīrtha-kṣetrādīnāṁ ca yāḥ sthitāḥ
śaktayo deva-mahatāṁ sarva-pāpa-harāḥ śubhāḥ
rāja-sūyāśvamedhānāṁ jñānasyādhyātma-vastunaḥ
ākṛṣya hariṇā sarvāḥ sthāpitāḥ sveṣu nāmasu
vāto’py ato harer nāmna ugrāṇām api duḥsahaḥ
sarveṣāṁ pāpa-rāśīnāṁ yathaiva tamasāṁ raviḥ
(skanda-purāṇa; śrī hari-bhakti-vilāsa 2.11.398-400)
458 sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ
yac cābhirucitaṁ nāma tat sarvārtheṣu yojayet
(brahmāṇḍa-purāṇa; śrī hari-bhakti-vilāsa 2.11.401)
459 jagad-ānandakatvam
460 sthāne hṛṣīkeśa tava prakīrtyā
jagat prahṛṣyaty anurajyate ca
rakṣāṁsi bhītāni diśo dravanti
sarve namasyanti ca siddha-saṅghāḥ
(śrīmad-bhagavad-gītā 11.36; śrī hari-bhakti-vilāsa 2.11.402)
251
16. Sri Nama-Sankirtan makes one universally adorable461
"Those who utter the Names 'Narayana', 'Jagannatha', 'Vasudev',

'Janardan' daily, are the most revered persons throughout the universe."462
"I daily offer my prostrated obeisances to him who utters the Name 'Hari'
while in his sleep, taking his food, walking, sitting, getting up, speaking,
etc."463 "My humble repeated prostrations to all those women, Sudras, and
even Chandalas, or others of sinful births, who constantly utter the Name
'Hari' with implicit faith."464
17. Sri Nama-Sankirtan singularly rescues even an absolutely

helpless one465
"Even those persons having no other resort, on account of their

births in sinful sections of society, those who are deplorably engrossed in
creature-comforts, who inflict sufferings upon others, are devoid of
learning and dispassion , are bereft of any celibacy, and who are totally
abandoned by all Dharmas and who only utter the Name 'Krishna' all
easily attain that rare Resort, unattainable by even all those who practise
all their religious rites."466
461 jagad-vandyatā-pādakatvam
462 nārāyaṇa jagannātha vāsudeva janārdana
itīrayanti ye nityaṁ te vai sarvatra vanditāḥ
463 svapan bhuñjan vrajaṁs tiṣṭhann uttiṣṭhaṁś ca vadaṁs tathā
ye vadanti harer nāma tebhyo nityaṁ namo namaḥ
464 strī śūdraḥ pukkaśo vāpi ye cānye pāpa-yonayaḥ
kīrtayanti hariṁ bhaktyā tebhyo’pīha namo namaḥ
(śrī-nārāyaṇa-vyūha-stava; śrī hari-bhakti-vilāsa 2.11.405)
465 agaty-eka-gatitvam
466 ananya-gatayo martyā bhogino’pi parantapāḥ
jñāna-vairāgya-rahitā brahmacaryādi-varjitāḥ
sarva-dharmojjhitā viṣṇor nāma-mātraika-jalpakāḥ
sukhena yāṁ gatiṁ yānti na tāṁ sarve’pi dhārmikāḥ
(bṛhat-sahasra-nāma; śrī hari-bhakti-vilāsa 2.11.407)
252
18. Sri Nama-Sankirtan can be practised everywhere and at
all times467
"O Lubdhak! For chanting Sri Hari-Nama, there are no restrictions at

all of place and time. There is no objection to utter His Name even with an
unclean mouth."468 "Sri Hari is the Sanctifier of everything; hence, there is
no need of observing any taboo, such as pollution, in uttering His Name; It
should be uttered always and everywhere."469 "For uttering the Name
no consideration of place, time, or purity, etc., need ever be
observed. The Name alone is quite independent and does fulfil all the
desires of Its votaries."470 "The utterance of the 'Rama' Nama repeatedly,
delivers all from bondage. It never depends upon time or place, or purity
and impurity."471 "O King! There is no special rule in selecting place or time
for uttering Sri Hari-Nama. In acts like gifts, sacrifices, uttering Mantras,
etc., these are, no doubt, observed; but never for chanting the Name."472
19. Sri Nama-Sankirtan achieves Sri Krishna Himself473
"O earth! He who utters Names like 'Vasudev', 'Achyuta', 'Ananta',

'Narayana', etc. constantly, devotes himself to Me indeed!"474 "O King! Of
467 sadā sarvatra sevyatvam

468 na deśa-niyamas tasmin na kāla-niyamas tathā
nocchiṣṭhādau niṣedho’sti śrī-harer nāmni lubdhaka
469 cakrāyudhasya nāmāni sadā sarvatra kīrtayet
nāśaucaṁ kīrtane tasya sa pavitra-karo yataḥ
470 na deśa-kālāvasthāsu śuddhy-ādikam apekṣate
kintu svatantram evaitan nāma kāmita-kāmadam
471 na deśa-kāla-niyamo na śaucāśauca-nirṇayaḥ
paraṁ saṅkīrtanād eva rāma rāmeti mucyate
472 na deśa-niyamo rājan na kāla-niyamas tathā
vidyate nātra sandeho viṣṇor nāmānukīrtane
kālo’sti dāne yajñe ca snāne kālo’sti saj-jape
viṣṇu-saṅkīrtane kālo nāsty atra pṛthivī-tale
(vaiṣṇava-cintāmaṇi; śrī hari-bhakti-vilāsa 2.11.412-413)
etan nirvidyamānānām icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam
473 mukti-pradatvam
474 nārāyaṇācyutānanta vāsudeveti yo naraḥ
satataṁ kīrtayed bhūmi yāti mallayatāṁ sa hi
(vārāha-purāṇa; śrī hari-bhakti-vilāsa 2.11.415)
253
what avails is the study of Sankhya principles, or the practice of Yoga? If
you yearn for Sri Krishna, do shout the Name 'Govinda'."475 He, who
utters the two syllables 'Ha-ri' becomes fit to attain Moksha, i.e., Sri
Krishna, as it amounts to his having grandly accomplished all the
practices."476 "Even if persons, with distracted and impure mind, always
utter Sri Hari-Nama, they are freed from all sins and attain the Supreme
Resort like Sisupal, the ruler of the Chedi country."477 "He who utters the
Name 'Narayana' even once, avoiding all laziness, becomes pure-hearted
and exclusively devotes himself to the Supreme Lord."478 "Even a person,
who keeps illicit connection with others' wives, and practises malicious
wickedness on others, becomes pure-hearted by the chanting of Sri Hari-
Nama, and attains Sri Krishna's Lotus Feet."479 "Even one, who is rid of all
religious conducts and addicted to the commission of various sins, attains
Sri Krishna's Lotus Feet through Nama-Kirtan; there is not the least doubt
in it."480 "Even sinners, howsoever they utter any of the Lord's Names or
hear It, are purified and attain the Lord's Lotus Feet."481
"The twin syllables 'Ha-ri' are the provision for the life's
journey, the remedy for the disease of worldliness, and the Sweet
Resort for the cessation of grief and deep anguish."482 "Luscious
sweetness - ever new at every moment, flows incessantly from Sri
Murari's Names, and as such are pregnant with the nectar of
music. Those who sing Them aloud unabashed and joyously, are
475 kiṁ kariṣyati sāṅkhyena kiṁ yogair nara-nāyaka

muktim icchasi rājendra kuru govinda-kīrtanam
(gāruḍa-purāṇa; śrī hari-bhakti-vilāsa 2.11.416)
476 sakṛd uccāritaṁ yena harir ity akṣara-dvayam
baddhaḥ parikaras tena mokṣāya gamanaṁ prati
477 apy anya-citto’śuddho vā yaḥ sadā kīrtayed dharim
so’pi doṣa-kṣayān muktiṁ labhec cedi-patir yathā
(brahma-purāṇa; śrī hari-bhakti-vilāsa 2.11.418)
478 sakṛd uccārayed yas tu nārāyaṇam atandritaḥ
śuddhāntaḥkaraṇo bhūtvā nirvāṇam adhigacchati
479 para-dāra-rato vāpi parāpakṛti-kārakaḥ
sa śuddho muktim āpnoti harer nāmānukīrtanāt
(mātsya-purāṇa; śrī hari-bhakti-vilāsa 2.11.420)
480 sarva-dharma-bahir-bhūtaḥ sarva-pāpa-ratas tathā
mucyate nātra sandeho viṣṇor nāmānukīrtanāt
(vaiśampāyana-saṁhitā; śrī hari-bhakti-vilāsa 2.11.421)
481 yathā kathañcit yan-nāmni kīrtite vā śrute’pi vā
pāpino’pi viśuddhāḥ syuḥ śuddhā mokṣam avāpnuyuḥ
482 prāṇa-prayāṇa-pātheyaṁ saṁsāra-vyādhi-bheṣajam
duḥkha-śoka-paritrāṇaṁ harir ity akṣara-dvayam
(bhārata-vibhāga; śrī hari-bhakti-vilāsa 2.11.423)
254
truly the liberated souls, while living. There is no doubt about
it."483 "O Lord! Those who in their helpless state, at the time of their
death, utter Your Names describing the Attributes, Accounts, etc., of Your
Descents, destroying the accumulated sins of many births at once, reach
You Who are the naked (uncovered) luminous eternal Truth. I take
absolute shelter in You."484 "Sankirtan of the Lord's Attributes, Accounts,
Names, etc., are more than enough to destroy such sins of people,
because the sinful dying Ajamil by calling his son Narayana by his name,
attained liberation."485
20. Sri Nama-Sankirtan leads to Vaikunth486
"People who, while moving, standing, sleeping, inhaling, or exhaling,

or even with want of faith, utter the Name 'Hari' - the trampler of Kali, i.e.,
destroyer of its sins, attains his true nature of liberation. Can there be any
doubt of his attaining the highest Dham, i.e., Golok, if he does so with
devotion?"487 "Even if a Brahmin has illicit intercourse with a Chandal
woman in menses, or eats food cooked in intoxicating liquors, but utters
the Name 'Hari' at the time of his death, abandoning that very day the
heap of sins arising from his past sinful actions, and being liberated from
the bondage of worldliness, attains residence with Him."488 "He, on the tip
of whose tongue the word 'Hari' always exists, i.e. who always utters 'Hari'
483 navyaṁ navyaṁ nāma-dheyaṁ murārer

yad yac caitad geya-pīyūṣa-puṣṭam
ye gāyanti tyakta-lajjāḥ sa-harṣaṁ
jīvan-muktāḥ saṁśayo nāsti tatra
(nāradīya-purāṇa; śrī hari-bhakti-vilāsa 2.11.424)
See footnote 170
484 yasyāvatāra-guṇa-karma-viḍambanāni
nāmāni ye’su-vigame vivaśā gṛṇanti
te’naika-janma-śamalaṁ sahasaiva hitvā
saṁyānty apāvṛtāmṛtaṁ tam ajaṁ prapadye
485 etāvatālam agha-nirharaṇāya puṁsāṁ
saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām
vikruśya putram aghavān yad ajāmilo’pi
nārāyaṇeti mriyamāṇa iyāya muktim
486 śrī-vaikuṇṭha-loka-prāpakatvam
487 vrajaṁs tiṣṭhan svapann aśnan śvasan vākya-prapūraṇe
nāma-saṅkīrtanaṁ viṣṇor helayā kali-mardanam
kṛtvā svarūpatāṁ yāti bhakti-yuktaṁ paraṁ vrajet
(liṅga-purāṇa; śrī hari-bhakti-vilāsa 2.11.428)
488 brāhmaṇaḥ śvapacīṁ bhuñjan viśeṣeṇa rajasvalām
aśnāti surayā pakvaṁ maraṇe harim uccaran
255
attains Vishnu Loka, being freed from the cycle of rebirths."489 "He who
utters 'Krishna', 'Krishna' wherever he be, achieves the highest
goal of Sri Krishna's loving service, all his sins being
destroyed."490 "The Name 'Kesav' that is uttered, is the highest
and purest of auspicious deeds, the sole passport to go to Sri
Govinda's Abode and that alone is the only place of good deeds in
this world."491 "The sinner (the adulterous) Ajamil uttering the Name of
Sri Hari in the act of calling his son by his name, at the time of his death,
went to Sri Hari's best Dham."492 "Ajamil - the resort of all sins, uttering
'Narayana' under the semblance of calling his son, went to Vaikunth. How
much better would the result be, if It is uttered with implicit
faith?"493
"Those who sing the Names of Sri Vishnu - Who has black bee-like
Eyes on His Lotus Face, like the Face of Sri Lakshmi, holds the conchshell,
lotus, the disc, the bow and arrow, the mace and sword in His Hands, and
Who is the Bestower of boons, sure shall go to the Abode of Sri
Madhusudan."494 "That a person who utters 'Krishna' out of fear of
worldly life and is freed therefrom, attains His Lotus Feet, is quite
certain."495 "Even, he who is given to the habit of committing the worst
sins at all times, attains to the Ultimate goal Vaikunth by Sri Nama-
abhakṣyāgamyayor jātaṁ vihāyāghaugha-sañcayam

prayāti viṣṇu-sālokyaṁ vimukto bhava-bandhanaiḥ
(nāradīya-purāṇa; śrī hari-bhakti-vilāsa 2.11.430)
489 jihvāgre vartate yasya harir ity akṣara-dvayam
viṣṇor lokam avāpnoti punar āvṛtti-durlabham
490 yatra tatra sthito vāpi kṛṣṇa kṛṣṇeti kīrtayet
sarva-pāpa-viśuddhātmā sa gacchet paramāṁ gatim
(pādma-purāṇa; śrī hari-bhakti-vilāsa 2.11.432)
491 tad eva puṇyaṁ paramaṁ pavitraṁ
govinda-gehe gamanāya patram
tad eva loke sukṛtaika-satraṁ
yad ucyate keśava-nāma-mātram
492 evaṁ saṅgrahaṇī-putrā-bhidhāna-vyājato harim
samuccāryānta-kāle’gād dhāma tat paramaṁ hareḥ
(brahma-vaivarta-purāṇa; śrī hari-bhakti-vilāsa 2.11.434)
493 nārāyaṇam iti vyājād uccārya kaluṣāśrayaḥ
ajāmilo’py agād dhāma kim uta śraddhayā gṛṇan
See footnote 24
494 ye kīrtayanti varadaṁ vara-padmanābhaṁ
śaṅkhābja-cakra-śara-cāpa-gadāsi-hastam
padmālayā-vadana-paṅkaja-ṣaṭ-padākṣaṁ
nūnaṁ prayānti sadanaṁ madhu-ghātinas te
256
Sankirtan"496 "O great King! If you really aspire after the attainment of the
supreme knowledge, and thence the realisation of Eternal Abode, chant
constantly with great regard the Name 'Govinda'."497
21. Sri Nama-Sankirtan pleases Sri Krishna498
"By chanting the Name 'Vasudev', even a patient or a drunkard

becomes eternally free and attains the pleasure of Sri Maha Vishnu." 499 "O
Vipras! Sri Kesav is pleased with him who performs the Sankirtan of Sri
Vishnu's Name,even when he is hungry, thirsty, or stumbling."500 "O
blessed one! He who utters the Name 'Vishnu' while he is hungry, thirsty,
or while stumbling, etc., pleases Sri Kesav."501
22. Hence Sri Nama-Sankirtan wins over Sri Krishna502
"The fact Sri Krishnaa (Draupadi) cried aloud piteously calling Me by

My Name 'Govinda', though very far from her, cannot be obliterated from
My Heart, I am over head and ears in her debt."503 "O Arjun! I swear before
you that I become practically purchased by those who sing the Names in
My presence and dance, and those who sing My Names and weep before
My Sri Murti; I - Janardan, being unpurchasable by others, become
495 vāsudeveti manuja uccārya bhava-bhītitaḥ

tan-muktaḥ padam āpnoti viṣṇor eva na saṁśayaḥ
(āṅgira-purāṇa; śrī hari-bhakti-vilāsa 2.11.438)
496 sarvadā sarva-kāleṣu ye’pi kurvanti pātakam
nāma-saṅkīrtanaṁ kṛtvā yānti viṣṇoḥ paraṁ padam
(nandi-purāṇa; śrī hari-bhakti-vilāsa 2.11.439)
See footnote 5
497 yad icchasi paraṁ jñānaṁ jñānād yat paramaṁ padam
tad-ādareṇa rājendra kuru govinda-kīrtanam
(gāruḍa-purāṇa; śrī hari-bhakti-vilāsa 2.11.441)
498 śrī-bhagavat-prīṇanatvam
499 vāsudevasya saṅkīrtyā surāpo vyādhito’pi vā
mukto jāyeta niyataṁ mahā-viṣṇuḥ prasīdati
500 nāma-saṅkīrtanaṁ viṣṇoḥ kṣut-tṛṭ-praskhalitādiṣu
karoti satataṁ viprās tasya prīto hy adhokṣajaḥ
501 nāma-saṅkīrtanaṁ viṣṇoḥ kṣut-tṛṭ-praskhalitādiṣu
yaḥ karoti mahābhāga tasya tuṣyati keśavaḥ
502 śrī-bhagavad-vaśīkāritvam
503 ṝṇam etat pravṛddhaṁ me hṛdayān nāpasarpati
yad govindeti cukrośa kṛṣṇā māṁ dūra-vāsinam
(mahābhārata; śrī hari-bhakti-vilāsa 2.11.445)
257
purchased by them."504 "Truly he, on the tip of whose tongue the
twin syllables 'Ha-ri' exist, has allured and attracted the Lord once
and for all."505
23. Sri Nama-Sankirtan Itself is the highest End of human

existence506
"The Kirtan of Sri Damodar is the most auspicious attainment, the

earning of the highest wealth (Prem), and the very purpose of human
life."507 "The Kirtan of Sri Vasudev is the sublime learning, the highest
penance and the supreme truth."508
24. Sri Nama-Sankirtan is the highest form of devotion509
"The Smarana (remembrance) of Sri Vishnu, which destroys all the

sins, is accomplished with great exertions; but His Kirtan (utterance) is
completed just by the movement of lips. Hence it is better than
remembrance."510 "O Bharata! Hari's Names will manifest Themselves on
the tongue of the person who has worshipped Sri Vasudev in hundreds of
births."511 "All the fruits that one derived in Satya Yuga by devotedly
worshipping Sri Hari even by hundreds of sacrifices, is obtained
504 gītvā ca mama nāmāni nartayen mama sannidhau
idaṁ bravīmi te satyaṁ krīto’haṁ tena cārjuna
gītvā ca mama nāmāni rudanti mama sannidhau
teṣam ahaṁ parikrīto nānya-krīto janārdanaḥ
(ādi-purāṇa; śrī hari-bhakti-vilāsa 2.11.446-447)
505 jitaṁ tena jitaṁ tena jitaṁ teneti niścitam
jihvāgre vartate yasya harir ity akṣara-dvayam
jitaṁ bhagavān vaśīkṛtaḥ
(śrī sanātana gosvāmī)
506 parama-puruṣārthatvam
507 idam eva hi māṅgalyam etad eva dhanārjanam
jīvitasya phalaṁ caitad yad dāmodara-kīrtanam
See footnote 1
508 etad eva paraṁ jñānam etad eva paraṁ tapaḥ
etad eva paraṁ tattvaṁ vāsudevasya kīrtanam
(viṣṇu-rahasya, śrī hari-bhakti-vilāsa 2.11.452)
509 bhakti-prakāreṣu śreśṭhyam
510 aghacchit-smaraṇaṁ viṣṇor bahv-āyāsena sādhyate
oṣṭha-spandana-mātreṇa kīrtanaṁ tu tato varam
(vaiṣṇava-cintāmaṇi, śrī hari-bhakti-vilāsa 2.11.453)
511 yena janma-śataiḥ pūrvaṁ vāsudevaḥ samarcitaḥ
tan-mukhe hari-nāmāni sadā tiṣṭhanti bhārata
258
unimpaired by the Kirtan of Sri Govinda in Kali Yuga." 512 "What is
obtained by meditation in Krita, by offering sacrifices in Treta,
and by worshipping Sri Vishnu in Dvapar, is all obtained by the
Sankirtan of Sri Kesav in Kali Yuga."513
"The Manifestation of the Supreme Lord in the age of Kali is that of
One Who chants constantly the Name of Sri Krishna, but Whose Bodily
complexion is the very opposite, i.e., of a molten gold, Who is
accompanied by His constant companions, and attendants, and the
weapon-like Names of Sri Hari; Who is worshipped in this age by the
Sankirtan-like sacrifices by the really wise men."514 "Sri Hari-Nama
alone, Hari-Nama alone, and Hari-Nama solely is my very life.
There is no other go, there is no other go, no other go than His
Sankirtan." "Brahma, even if he has a thousand mouths, will not be able
to describe the transcendental fruit of the utterance of Sri Hari-Nama
uttered even once."515 "O Devi! When I hear any names beginning with the
syllable 'Ra', my mind always becomes happy, thinking that It will be
'Rama-Nama'."516 "I am the lord of all the worlds and am a meditator
of Sri Krishna-Nama. I tell you the truth and nothing but the truth
that Sri Hari-Nama is the Sole Resort."517 "O Partha! There is
always a niche in My Heart for all the names of those, who loudly
proclaim My Name with or without faith."518
512 yad abhyarcya hariṁ bhaktyā kṛte kratu-śatair api

phalaṁ prāpnoty avikalaṁ kalau govinda-kīrtanāt
513 dhyāyan kṛte yajan yajñais tretāyāṁ dvāpare’rcayan
yad āpnoti tad āpnoti kalau saṅkīrtya keśavam
(viṣṇu-purāṇa; śrī hari-bhakti-vilāsa 2.11.456)
saṅkīrtya samyak uccairuccārya
(śrī sanātana gosvāmī)
See footnote 4
514 kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ
515 harer nāmaiva nāmaiva nāmaiva mama jīvanam
sakṛd uccārayanty eva harer nāma cid-ātmakam
phalaṁ nāsya kṣamo vaktuṁ sahasra-vadano vidhiḥ
516 ra-kārādīni nāmāni śṛṇvato devi jāyate
prītir me manaso nityaṁ rāma-nāma-viśaṅkayā
517 īśo’haṁ sarva-jagatāṁ nāmnāṁ viṣṇor hi jāpakaḥ
satyaṁ satyaṁ vadāmy eṣa harer nāma gatir nṝṇām
259
"There is no knowledge, religious vow, meditation, or any other
attainment that is equal or superior to the Name. Neither renunciation,
control of the mind, any meritorious deed, nor the highest aspiration is
equal to or higher than the Name. It is the Name alone that is the highest
form of Mukti; the Name alone is the ultimate end in life. Resort to the
Name alone yields the highest kind of peace; resort to the Name alone is
the abiding welfare; resort to the Name is the highest devotion; recourse
to the Name alone is the ultimate end of knowledge. Attachment to the
Name alone is the highest Love; recollection of the Name alone is the true
remembrance; the Name alone is the Root Cause of all beings and the
Name alone is their Sole Master; the Name alone is the highest Object of
worship, and the Name alone is the highest amongst all spiritual
masters."519 "If a person, on seeing devotees engrossed in the
chanting of the Name, becomes attached to them, he achieves
Golok of Sri Krishna and rejoices in His company, i.e., with Me.
Hence, O Partha! Take the Names with a firm determination, as a
person who is saturated with the Name is dear to Me; hence O
Arjun! I again implore you to take to the service of the Name."520
Mahaprabhu's exposition on 'Harernama' Sloka
"The following is the exposition on the 'Harernama Harernama' Sloka

in the house of Srivas Pandit, as recorded by Murari Gupta in his 'Sri
Krishna Chaitanya Charitamrita', also known as 'Sri Murari Gupta's
Kadacha', which is an account of Sri Chaitanya Mahaprabhu by Sri Murari
Gupta, who was an eye-witness of Sriman Mahaprabhu's Career and His
Teachings: "On another day, Sri Chaitanya Mahaprabhu - the Divine
518 śraddhayā helayā nāma raṭanti mama jantavaḥ
teṣāṁ nāma sadā pārtha vartate hṛdaye mama
(ādi purāṇa; śrī hari-bhakti-vilāsa 2.11.464)
519 na nāma sadṛśaṁ jñānaṁ na nāma sadṛśaṁ vratam
na nāma sadṛśaṁ dhyānaṁ na nāma sadṛśaṁ phalam
na nāma sadṛśas tyāgo na nāma sadṛśaḥ śamaḥ
na nāma sadṛśaṁ puṇyaṁ na nāma sadṛśī gatiḥ
nāmaiva paramā muktir nāmaiva paramā gatiḥ
nāmaiva paramā śāntir nāmaiva paramā sthitiḥ
nāmaiva paramā bhaktir nāmaiva paramā matiḥ
nāmaiva paramā prītir nāmaiva paramā smṛtiḥ
nāmaiva kāraṇaṁ jantor nāmaiva prabhur eva ca
nāmaiva paramārādhyo nāmaiva paramo guruḥ
(śrī hari-bhakti-vilāsa 2.11.465-469)
520 nāma-yuktān janān dṛṣṭvā snigdho bhavati yo naraḥ
sa yāti paramaṁ sthānaṁ viṣṇunā saha modate
tasmān nāmāni kaunteya bhajasva dṛḍha-mānasaḥ
nāma-yuktaḥ priyo’smākaṁ nāma-yukto bhavārjuna
(ādi purāṇa; śrī hari-bhakti-vilāsa 2.11.470-471)
260
Illuminator, while deeply engrossed in Sri Hari-Sankirtan, gave a discourse
on the 'Harernama, etc.,' Sloka at the house of Srivas Pandit. 521 Sri Hari-
Nama, Hari-Nama, and Hari-Nama alone is the Sole Resort; there
is no other, no other, no other go except Sri Hari-Nama in the age
of Kali.522 In Kali Yuga the Primeval Lord prevails verily in the
Form of Sri Hari-Nama, i.e., in His 'Paramaksharakriti'. Accept that
His Svarup is His Nama. He is but 'Kevalam', i.e., the Bestower of final
emancipation. 'Kevalam' also means 'Krishnaprem-rasa-svada-prapakam'
and hence 'Karunamayam', i.e., the Bestower of 'Sevasvada' of the
luscious sweetness of loving devotion to Sri Krishna. This shows that Sri
Hari-Nama is 'Karunamaya', i.e., pulsating with kindness, as it is in Its very
nature to show kindness to those who have Its Abhas. It removes the heart
and mind that are engrossed in worldliness and employs them in Sri Hari
with loving devotion.523 In the Sloka 'Harernama', the indeclinable 'Eva' is
used to mean 'Hari-Nama' alone and nothing else, i.e., unaided or
unaccompanied by any feelings of devotion, etc., or the acquisition of
Jnan, Karma, Yoga, etc., on the part of the aspirant, i.e., by Namabhas
alone, all the sins of the Jiva are not only destroyed, but he becomes
eligible to receive Sri Krishna Prem too.524 The 'Hari-Nama' in the Sloka
(522) above is repeated thrice to lay emphasis on It or to show the
vehemence of Sri Hari-Nama to all the aspirants like the Jnanis, Karmis,
Yogis, Bhaktas, etc., or others who do not fall under these four heads to
acquire a fondness for It. The indeclinable 'Eva' in the second line of the
Sloka (522) is repeated thrice, to show that nothing else other than Sri
Hari-Nama is able to destroy the sins of a Jiva. All the actions like
acquisition of knowledge (Jnan), Karma such as building of hospitals,
Dharmasalas, etc., renunciation (Tyag), penance, etc., will never destroy
one's sins.525 The word 'Kevalam' is used to indicate that all the 'Tattvas',
i.e., all the true or first principles are manifested from or owe their origin
521 śrīmān viśvambharo devo hari-kīrtana-tat-paraḥ

aparedyuḥ paṇḍitasya śrīvāsasya pure vasan
vyākhyāṁ cakāra ślokasya vakṣyamānasya tac chṛṇu
(śrī-kṛṣṇa-caitanya-caritāmṛta 2.2.26-27)
522 harer nāma harer nāma harer nāmaiva kevalam
(śrī-kṛṣṇa-caitanya-caritāmṛta 2.2.28)
523 harau premṇā mano harati saṁsārācca
haratīti prayojana dvayamuktam
(sārārtha-varṣiṇī-tīkā)
524 nā 'pumān ādi-puruṣaḥ kalāv asty eva rūpavān
nāma-svarūpiṇaṁ taṁ tu jānīhi sa tu kevalam
525 vāra-trayaṁ harer nāma dṛḍhārthaṁ sarva-dehinām
eva-kāraś ca jīvānāṁ pāpānāṁ nāśa-hetave
261
to Sriman Nama alone, i.e., Nama is described as 'Mahah' which is
explained by Sri Sanatan Gosvami as under: Sriman Nama discloses
everything. All the Vedas, etc., too originate from the Divine Name
alone.526 It is also said by Brahma in the Tapani Sruti in connection with
the eighteen syllable Mantra full of Names - 'Having manifested the future
creation in those syllables'. But the Vedantins belonging to the monistic
school of philosophy hold that 'Kevalam' or 'Kaivalyam' means the final
emancipation arising from the extinction of 'Prarabdhakarma'. The word
'Kevalam' is used in Sloka (522) to indicate its full meaning of achieving
for the ardent devotee of Sri Hari-Nama, the power of having a thorough
relish of the loving devotion to Sri Krishna, i.e., 'Krishna-prem-rasasvada-
prapakam', in addition to its power of destroying all the sins by Its Abhas
and not in the sense of the Vedantins, where their 'Kaivalyam' or final
emancipation is attained by Bhog or by enduring their prarabdha.527 The
word 'Kevalam' is used in place of 'Kaivalyam-bhavet', i.e., the ultimate
result will surely be auspicious; but 'Kevalam' (522) means that which will
be conducive to the achievement or attainment of the ability to have a
thorough taste of the delightful sweetness of loving devotion to Sri
Krishna. The meaning of the root 'Keva' is 'Sevan' and the termination 'la'
is used in the sense of 'Vrish' having the meaning to grant or bestow or
impart. Hence the word 'Keval' is taken to mean that which grants
'Asvadan' or relish of the 'Krishna-prem-rasa', i.e., enduring sweetness of
Divine Love to Sri Krishna. Therefore, Sri Hari-Nama is the 'means' or the
'Sadhan' to achieve 'Krishna-prem-rasavada'. Sri Hari-Nama is also the end
of human achievements. The termination 'la' means 'consists of',
'constituted of', 'embodiment of', or 'having the constitution of'. Hence, Sri
Hari-Nama is the very embodiment of 'Krishna-prem-rasa-svada'. So it is
both the 'Sadhan' (means) and the 'Sadhya' (end in Itself). Sri Hari-Nama
by Its very constitution imparts Its 'Asvadan' to Its adherent and is full of
or saturated with kindness or 'Karunamayam', i.e., It does not at all take
into consideration the aspirant's fitness or the want of it to receive Its
526 auṁ āsya jānanto nāma cid viviktan

mahas te viṣṇo sumatiṁ bhajāmahe
mahaḥ sarva prakāśakam tata eva sarva vedādy
āvirbhāvāt tathā coktaṁ śrī brahmaṇā nāma
mayāṣṭādaśākṣara mantra prasaṅge
(tāpaniya-śrutau 1.28)
'teṣv akṣareṣu bhaviṣyaj-jagad-rūpaṁ prakāśayat' iti
(śrī hari-bhakti-vilāsa 1.169)
527 sarva-tattva-prakāśārthaṁ kevalaṁ manyate ca hi
prārabdha-karma-nirvāṇaṁ kathyate’dvaita-vādibhiḥ
262
kindness. The Sloka 'Nama chintamani'528 strengthens the view.529 This
conclusively proves that Sri Hari's Svarup is Sri Hari-Nama. There
is no difference or distinction between the two. For a person who holds the
contrary view or says otherwise, there is no salvation or goal. This is quite
certain as Sriman Mahaprabhu has Himself said so."530 The Slokas given
below from 'Sri Chaitanya Charitamrita Mahakavya' by Sri Kavikarnapur,
convey the meaning identical with the ideas conveyed in Sriman
Mahaprabhu's discourse on 'Harernama' Sloka.531
Sri Krishna-Namashtak
"I bow down to Sri Krishna-Nama. "O Nama! The Vedic texts say that
Mukti (emancipation) which is ever hankered after by the Yogis, is
achieved by Your Abhas or dim reflection. O Lord! Be pleased to shower
Your Grace on me to enable me to write my commentary on You; I do not
even beg for access of devotion to You." The author begins his praise of
the Divine Name: "O Hari-Nama! I take absolute shelter in You, the tips of
Whose nails forming the limits of Your Lotus Feet are illumined by the
lustre emanating from the jewel necklace, viz., the Upanishads forming the
crest of all the Vedas and Who is ever being served by multitudes of
liberated souls, viz., the Yogis."532
528 See footnote 8

529 bhaved iti ca bodhārthaṁ kaivalyaṁ kevalaṁ smṛtam
kṛṣṇa-prema-rasāsvāda-prāpakaṁ karuṇā-mayam
530 tat-svarūpaṁ harer nāma yo’nyad eva vadet pumān
tasya nāsty eva nāsty eva gatir ity avadat svayam
531 nādyaḥ pumān ayam udeti sadaiva bhūmau
nāma-svarūpam iti taṁ tu kalau vidantu
vāra-traye ca punar-uktir athaiva-kāro
dārḍhyāya sarva-jagato bahu-jāḍya-bhājaḥ
kaivalyam eva tad idaṁ tv iti kevalasya
śabdasya dārḍhya-manane pratipādanaṁ tat
yas tv anyathā vadati tasya gatir hi nāsti
nasty eva niścitam idaṁ punar eva-kārāt
(śrī-caitanya-caritāmṛta mahā-kāvya 6.4-5)
532 śrī-kṛṣṇa-nāmāṣṭakam |
śrīkṛṣṇanāmne namaḥ |
nāmābhāsenāpi te yogimṛgyā muktiḥ syādityāhurāmnāyavācaḥ |
tvad vyākhyāne mahyamīśa pradadyāḥ svasminbhaktiṁ nādhikaṁ tatprayāce ||
bhagavannāma stauti-nikhiletyādibhiḥ |
nikhila-śruti-mauli-ratna-mālā-
dyuti-nīrājita-pāda-paṅkajānta
ayi mukta-kulair upāsyamānaṁ
paritas tvāṁ harināma saṁśrayāmi
(śrī-kṛṣṇa-nāmāṣṭaka 1)
263
"O Hari-Nama! I unconditionally take absolute resort in You. The
Upanishads form the crests of Srutis which are the jewel necklaces, by the
lustre of which are illumined the tips of the nails, forming the limits of the
Lotus Feet, establishing thereby the identity or oneness of the Nama and
Nami, i.e., One Whose Name It is. By the lustre from the jewel necklaces
on the heads of the personification of the Vedas, are illumined the nails of
Your Lotus Feet. The meaning is that all the Vedas respectfully salute Your
Lotus Feet. In conclusion, it is established that there is no difference
between the Nama and the Nami consequent on the use of such terms as
'Feet, Nails, etc' The author describes the qualifications of the Nama in his
direct address to It (Him) by the term 'Mukta-kulairupasyamanam'. The
Sama Veda sings thus: "Who else other than the man - the killer of the
innocent beasts will desist from the praises, etc., of the Lord, which are
the divine panacea for all worldly ills, alluring to the ears and the mind,
and which are ever being sung by those whose minds have ceased to have
any attraction to the worldly desires." "O King! It has already been decided
by the Sastras that the incessant utterance of Sri Hari-Nama is the sole
and sure means for the Yogis, who strive to free themselves from the
clutches of worldly desires, and cherish to be free from all fears." Thus the
Glory of the Name is described by the Srutis and Smritis, etc. The term
'Yogi' also means those who desire union or intercourse with the Lord."532
"To the query how I shall give shelter to you who are full of sins, the
second Sloka is the answer: "Victory to You O Nama! Who have taken the
Form of Aksharas (syllables) for gratifying the people. O You Who are ever
being sung by hosts of sages! If You are just uttered even out of want of
respect, You wipe out that thick covering of sins."533
"O Nama! O the One, ever being sung by the sages! Be victorious
The idea is that You should display Your greatness which consists in Your
nikhileti | he harināma tvāmaha paritaḥ sarvabhāvena saṁśrayāmi |

nikhilāḥ śrutimaulaya upaniṣadāstā eva ratnamālāstāsāṁ dyutibhirnīrājitaḥ
pādapaṁkajayoranto naśvarupā sīmā yasyeti vācye na sahābhedādidaṁ
bodhyam | 'yatra mūrtidharāḥ kalāḥ' iti smaraṇānmūrtānāṁ nikhilānāṁ śrutīnāṁ
vedānāṁ mauliṣu śiraḥ su yā ratnamālāstābhirityapare | śrutayaśca sarve vedā
yatpadamānatītyādyāḥ | tātparyeṇa pumarthabhāvena tābhiḥ prātipādyeti
bhāvaḥ | tvāṁ kiṁbhūtamityāha-muktakulairapyupāsyamānamiti | etatsāma
gāyannāste 'nivṛttatarṣairupagīyamānāt' |
'etannirvidyamānānāmicchatāmakutobhayam | yogināṁ nṛpa nirṇotaṁ
harernāmānukīrtanam ||' ityādi śrutismṛtibhyaḥ | yogināṁ bhagavadyogabhājāṁ
muktānāmityarthaḥ ||
533 nanu dūritākrāntāya te kathaṁ saṁśrayaṁ dāsyāmi tatrāha -
jaya nāma-dheya muni-vṛnda-geya he
jana-rañjanāya paramākṣarākṛte
tvam anādarād api manāg udīritaṁ
nikhilogra-tāpa-paṭalīṁ vilumpasi
264
capacity to destroy completely all the accumulated sins. 'Anadarat', i.e.,
without respect, means that the unintentional taking of the Nama, etc., as
in the case of Ajamil on his deathbed, or uttering a little of the Name
jokingly or out of contempt, destroys the layers of the most heinous sins
not of this mortal frame alone, but even of the Lingadeha or the subtle
body. Footnote Nos. 243, 375 and 451 are in support of this particular
contention. So the Smritis say about the power of the Nama to destroy all
the sins. Hence, by remembering Your prowess, purify me. The sense is
that I am the propagator of Your Glory. You have taken the Form of
Transcendental Aksharas or syllables to entertain Your devotees. This
indicates Your kindness. The Transcendental Aksharas are indicative of
'Pararupatva' of Sri Krishna, i.e., 'Chit-svarup'. The Smritis say, 'O Vishnu!
We take resort to Your Nama only, being convinced about Its greatness, Its
Spiritual Form and Its Transcendental Blissful Nature." "It is the highest
luminous fruit, i.e. Chit-svarup of all the Vedic creepers.' This shows that
the Svarup of the Aksharas is also Transcendental in the same way as the
Forms of the Avataras, like the Divine Swan, the Divine Boar, of the
Transcendental Krishna."533
"The Namabhas or the dawning of the Nama. alter burning out all
sins of the person, does not halt there, but it further imparts to him
devotion or Bhakti to Its Possessor, i.e., Sri Krishna. "O Bhagavan! O the
Sun of Sri Krishna-Nama! Which Pandit in this world will ever be able to
aptly describe Your prowess? By the dawning of Your Abhas, even the
pitch-darkness of this mundane existence is swallowed up and a loving
devotion to You is simultaneously conferred on him, who is blind to the
cardinal principles of Dharma and aim of life."534
"O Krishna! O the Sun of Krishna-Nama! Which scholar in this world
will ever be able to explain Your most exalted Glory? None at all. Why?
jayeti | he nāmadheya he munivṛndageya tvaṁ jaya |

duritarāśinirdāhakatālakṣaṇaṁ svotkarṣamāviṣkurviti bhāvaḥ | anādarāt
sāṁketyapārihāsādināpi manāgalpamevodītimuccāritaṁ sa tvaṁ
nikhilānāmugratāpānāṁ liṁgadehaparyantānāṁ paṭalīṁ vilumpasi nāśayasi |
'sāṅketyaṁ pārihāsyaṁ vā stobhaṁ helanameva vā |
vaikuṇṭhanāmagrahaṇamaśeṣāghaharaṁ viduḥ ||
parihāsopahāsādyairviṣṇornāma gṛṇanti ye | kṛtārthāste'pi manujāstebhyo'pīha
namo namaḥ || pramādādapi saṁspṛṣṭo yathānalakaṇo dahet |
tathoṣṭhapuṭasaṁspṛṣṭaṁ harināma dahedagham ||' ityādi smṛtibhyaḥ | tathā ca
svaprabhāvaṁ smṛtvā māṁ punīhi tvadyaśaḥ pracārako'hamiti bhāvaḥ | he
janarañjanāya paramakṣarākṛte iti dayālutvaṁ vyajyate | paramakṣaretyatra
śakandhvāditvāṭṭeḥ pararupatvam | 'auṁ āsya jānanto nāma cid viviktan mahas
te viṣṇo sumatiṁ bhajāmahe ' iti śruteḥ | 'sakalanigamavallīsatphalaṁ
citsvarupam' iti smaraṇācca cidātmakākṣarākāraṁ nāma yathā nāminaḥ
kṛṣṇasya cidrūpasya haṁsaśūkarāvipuścidrūpameva tadvat ||
534 na ca nāmābhāsaḥ pāpānyeva dagdhvā nivartate api tu svavācye bhaktiṁ
ca prakāśayatītyāha -
265
Because even Your Abhas in the form of utterance of Your praises, etc.,
bestows loving devotion on those who are engulfed in the darkness of
worldliness. Thus being blind to the very essence of his existence, even a
wise and learned person will never be able to fathom the magnitude of
Your Glory; at the most he may only be able to guess it, but not to have an
exact idea except one who knows the secrets of the truths about you. This
idea is clearly elucidated in the words of Sruti "Aum Asya, etc." The prefix
'A' denotes mere or just mention of the Nama, (even unintentional, jokular,
contemptuous, etc.) that imparts a loving devotion to Sri Krishna."534
"Thus if absolute shelter is taken in Sri Hari-Nama, then It destroys
the Prarabdha, without the person having to undergo its influence and
which is terminable only after it is endured. "The Vedas proclaim at the top
of their voice that Prarabdha, i.e., the accumulated good or bad actions of
previous births, which are not destructible even by the constant revelation
of Brahman, completely disappears the moment Sri Hari-Nama dawns on
the tongue of Its devotee."535
"O Nama! That Prarabdha Karma, which even by the unbroken
meditation on Brahman, practised continuously like unbroken stream of
oil, does not reach its end without the person having to suffer from its
good or bad consequences, takes to its heels the moment Sri Hari-Nama
dawns on the tongue of that person; thus the Vedas proclaim at the top of
their voice. By the achievement of knowledge of Brahman, the fruits of the
meritorious and sinful deeds, which are being accumulated in this birth
only, are destroyed. The Srutis say, "He surmounts both the good and bad
consequences of the deeds performed in this life." When the accumulated
yad-ābhāso’py udyan kavalita-bhava-dhvānta-vibhavo
dṛśaṁ tattvāndhānām api diśati bhakti-praṇayinīm
janas tasyodāttaṁ jagati bhagavan-nāma-taraṇe
kṛtī te nirvaktuṁ ka iha mahimānaṁ prabhavati
yaditi | he bhāgavannāmataraṇe kṛṣṇanāmasūrya iha jagati kaḥ kṛtī
paṇḍito janasta udāttamatyuccaṁ mahimānaṁ nirvaktaṁ prabhavati | na
ko'pītyarthaḥ | kuta iti cettatrāha-yasya tavābhāso'smākaṁ
stutyādibhiruccāraṇaṁ kalikavalito grasto bhavadhvāntāvibhavaḥ
saṁsṛtimivasaṁpadyena tādṛśaḥ san tattvāndhānāṁ tattvadṛṣṭihīnānāmapi
bhaktipraṇayinīṁ kṛṣṇabhaktiviṣayāṁ dṛśaṁ prajñāṁ diśatvarpayatīti tavedṛśaṁ
mahimni vijño'pi vinā tvattatvavidupadeśādato vinirvaktuṁ na prabhavatīti |
etatpadyārthaśca 'auṁ āsya' iti śrutau vikphuṭaḥ |
āīṣatsāṁketvādibhirnāmabruvatāṁ viṣṇuviṣayakasumatilābhābhidhānāt |
535 athaikāntikabhāvenopāsitaṁ nāma bhogaikavināśyamapi prārabdhaṁ
vinaiva bhogādvināśayatītvāha -
yad brahma-sākṣāt-kṛti-niṣṭhayāpi
vināśam āyāti vinā na bhogaiḥ
apaiti nāma sphuraṇena tat te
prārabdha-karmeti virauti vedaḥ
266
or sinful deeds of the past births begin to bear fruits, they are called
Prarabdha. This Prarabdha diminishes only when its fruits, good or bad,
are endured and not even by the acquisition of knowledge of Brahman.
The Srutis say: "They will adhere to him so long as I do not free him from
their consequences." Thus it has been decided by the revered author of
the aphorisms: "Even when he has experienced the Supreme Spirit, the
consequences of the sins which are being committed in this life are
destroyed." This is adduced by the Srutis. Similarly, the reduction and the
destruction of the consequences of the other meritorious deeds too, will
take place only when the form or body in which one is caused to be born
as a result of his Prarabdha, falls and then only his liberation takes place.
Thus it is clear that the meritorious and sinful deeds of this birth, which
have not commenced to bear fruits, are alone destroyed by Brahma-Vidya.
But those of the previous births which have already commenced to bear
fruits, are not destroyed by Brahma-Vidya, until their good or evil
consequences have been undergone. This Prarabdha Karma, the
Srutis proclaim, melts away by the utterance of Sriman Nama
alone. The Srutis say, "Know that a person who is born out of sins, will
have the disposition to practise nothing but wickedness alone." Because it
is said that 'all' the sins are destroyed by the utterance of Nama, it is clear
that the word 'all' includes all the sins arising out of Prarabdha also.
yaditi | yayā brahmaṇaḥ paramātmanaḥ sākṣātkṛtiḥ syāt

tayāpyavicchinnatailadhārāvatpravūttayā niṣṭhayā brahmacintayā
yatprārabdhaṁ karma bhogairvinā na vināśamāyāti he nāma tatte sphuraṇena
jihvādau bhāsanenaivāpaiti dūrībhavati viśliṣyatīti vedo virauti | gadatītyarthaḥ |
brahmavidyayābhyuditayā saṁcitakriyamāṇayoḥ puṇyapāpayorvināśāśleṣau
bhavataḥ | 'ubhe ihaiveṣa ete taratyamṛtaḥ sādhvasādhunī' iti śruteḥ |
phaladānāya pravṛtte puṇyapāpe prārabdhaṁ karmocyate |tattu bhogenaiva
kṣīyate na tu brahmavidyayā | 'tasya tāvadeva ciraṁ yāvanna vimokṣye' iti
śruteḥ | evameva nirṇītaṁ bhagavatā sūtrakāreṇa - 'tad-adhigama uttara-
pūrvāghayor aśleṣa-vināśau tad-vyapadeśāt | itarasyāpy evam asaṁśleṣaḥ | pāte
tu anārabdha-kārye eva tu pūrve tad-avadheriti | eṣāmārthāśca' -tadadhigame
brahmānubhave satyuktarapūrvayoḥ kriyamāṇasaṁcitayoraghayoraśleṣavināśau
staḥ | tad vyapadeśācchṛtau tathokteriti | itarasya puṇyasyāpyevamasaṁśleṣo
vināśaśca dehasya prārabdharacitasya pāte tu mokṣaḥ syāditi
pūrve'nārabdhakārye saṁcite pāpapuṇye vidyayā vināśyato na tarabdhakārye ca
te | tannāśasya bhogāvadhitvāditi | tacca prārabdhaṁ karma
nāmoccāraṇādapagacchatīti tasyoditi nāma 'sa eṣa sarvebhyaḥ pāpebhya uditi
udaiti ha vai sarvebhyaḥ papmabhyo ya evaṁ veda' iti śruteḥ | atroditi
bhagavannāmopāsanayā sarvapāpāpagamokteḥ prārabdhasyāpyapagamaḥ
spaṣṭaḥ | itthamabhipretya śāṭyāyaninaḥ paṭhānti - 'tasya putrā dāyamupayanti
suhṛdaḥ sādhukṛtyāṁ dviṣantaḥ pāpakṛtyām' iti | kauṣītakinaśca -
'tatsukṛtaduṣkṛte vidhunute tasya priyā jñātayaḥ sukutamupayantyapriyā
duṣkṛtam' iti | evamāha bhagavānsūtrakāraḥ - 'ato'nyāpi hyekeṣāmubhayoriti |
asyārthaḥ - ekeṣāṁ nāmaikāntināṁ paramānurāgiṇāṁ vinaiva bhogāt
prārabdhayoḥ sukṛtaduṣkṛtayoraśleṣo bhavatīti svīkāryam | hi yasmāttasya
tāvadeva ciramityādikāyāḥ prārabdhaṁ bhoganāśyamiti vadantyāḥ śruteranyā
tasya putrādāyamityādikā tadarthikā śrutirasti' iti ||
267
Having thus described it, the Satyayan, i.e., an oblation for remedying a
wrong in the performance of a rite, is quoted: "His sons receive presents,
the doers of good deeds will be their friends, and they will hate the evil
doers." Kaushitakinah say, "When it comes to the distribution of their good
or evil actions, his dear kinsmen gain the good, and those who are not
dear, receive the bad actions." Hence, the venerable author of Sutras or
Aphorisms says thus: "Hence, the 'Anyapi', i.e., even the sins amongst the
two kinds of Sukrits and Dushkrits are washed away, i.e., it is to be
accepted that the meritorious or sinful deeds, which have begun to show
their effects, of persons who have taken absolute resort in Nama with full
loving devotion to It, are completely annihilated without their having to
undergo their influence." Because the Srutis say, "That his Prarabdha will
stick to him so long as I do not liberate him from its consequences and
that it will disappear only when he suffers its consequences, etc."535
"This Nama is very kind, as in order to give indescribable different
kinds of joys to its devotees, It reveals Itself in manifold forms. "O Nama!
O the Son of Nanda! Yours are manifold Forms (Svarupas) such as
Aghadaman, Yasodanandan, Nandanandan, Kamalanayan (Lotus-eyed),
Gopichandra (the Moon amongst the star-like Gopis), Vrindavanendra (the
Lord of Vrindavan), Krishna, Pranatakaruna (Merciful to those taking
absolute shelter at Your Feet). May my love to You ever grow in intensity
and profusion."536
"Your great kindness is quite evident; hence, I take absolute shelter
in You alone. "O Nama! Your two Svarupas, viz., one that is conveyed
(Vachya) and one that conveys (Vachak) shine. Of the two the Latter is
kinder than the Former, because a person who has committed countless
offences against the Vachya Svarup, i.e., Sri Krishna Svarup, has all his
sins destroyed and even it submerged in the ocean of bliss the moment he
serves the Vachak Svarup (Sri Krishna-Nama), by mouth by uttering Sri
Krishna-Nama."537
"O Nama! You shine in two Forms as Nami and Nama, i.e., Sri
Krishna-Svarup and Sri Krishna-Nama. This 'Vachyam' is the all-pervading
536 bhaktebhyo vicitrānandānpradātuṁ

bahurupatayāvirbhāvadatikaruṇamidaṁ nāmeti bhāvenāha -
agha-damana-yaśodā-nandanau nanda-sūno
kamala-nayana-gopī-candra-vṛndāvanendrāḥ
praṇata-karuṇa-kṛṣṇāv ity aneka-svarūpe
tvayi mama ratir uccair vardhatāṁ nāma-dheya
agheti | he nāmadheya evamavitarkyamahimni tvayi mama ratirvardhatām
| tvayi kīdṛśi | he aghadamana he yaśodānandana he nandasūno
ityevamādividhayānekasvarūpe'ṣṭottaraśatatāṁ prāpta ityarthaḥ ||
537 atikaruṇatvaṁ te sphaṭamasti atastvāmeva saṁśrayāmīti bhāvenāha -
268
Svarup full of Bliss, as the Supreme Lord. In the 'Vachak' Form, You
assume the Form of Transcendental group of letters (Varna-prachaya-
rupa) like 'Krishna', 'Govinda', etc. There we take the Latter, i.e., 'Varna-
prachaya-rupa' Which is Vachak as more kind than Your Vachya-Svarup.
Why? Because, if a person commits nothing but countless offences on
every side against Your Vachya-Svarup, i.e., Sri Krishna-Svarup, he by
simply serving Your Vachak-Svarup by mouth, i.e., by uttering Sri Krishna-
Nama, gets all his sins destroyed and takes a deep plunge in the ocean of
eternal bliss of loving devotion to You. "There is no doubt whatsoever that
I forgive that person, who sings My Nama with implicit faith, of crores of
his offences and becomes blessed." The Nama and the Nami are One
and the Same. The Smritis say again, "Nama Chintamani", i.e., the jewel
that fulfils all desires, is Sri Krishna, i.e., Whose Svarup (Form) is Chaitanya
Rasa, i.e., enlivening, luscious sweetness or Nama Chintamani is Sri
Krishna Chaitanya, Who animated the whole of India with the Divine
Consciousness of Sri Krishna by His incessant and ecstatic utterance of Sri
Krishna-Nama. He is the fullest Manifestation, ever pure, ever free, as
there is no difference between the Nama and the Nami."537
"Verily, if all the thirty-two kinds of offences against the Nami. i.e.,
against Its Svarup mentioned in the Puranas are destroyed by uttering the
thirty-two Names, and ten Namaparadhas or offences against the Nama,
such as scandalising the Bhaktas, etc., by the utterance of the ten Names,
even then It is the Nama alone that does the trick, "O Nama! O Krishna! I
bow to You Whose lustre (Kanti) is all-pervading and Who are the
destroyer of all the offences of those who have taken absolute refuge in
You, Whose Svarup is delightfully charming, giving intense enlivening and
celestial happiness. I bow to You Who are the object of festivity and
rejoicing to the whole of Gokul."538
vācyo vācakam ity udeti bhavato nāma svarūpa-dvayaṁ
pūrvasmāt param eva hanta karuṇā tatrāpi jānīmahe
yas tasmin vihitāparādha-nivahaḥ prāṇī samantād bhaved
āsyenedam upāsya so’pi hi sadānandāmbudhau maj-jati
vācyamiti | he nāma tava vācyaṁ vācakamiti svarupadvayamṛdeti cakāsti
| vācyaṁ vibhu caitadānandāsmo vigrahaḥ pareśaḥ | vācakaṁ kṛṣṇa-
govindetvādiko varṇapracayaḥ | tatra pūrvasmādvacyāttādṛgvigrahātparameva
tādṛgvarṇapracayarupaṁ vācakameva vayaṁ karuṇaṁ jānīmahe | kuta iti
cettatrāha | yaḥ prāṇī tāsminvācyasvarupe samantādvihitāparādhanivahaḥ
kṛtāpacāravṛndo bhavet | so'pīdaṁ vācakasvarūpamāsyenopāsya
mukhenoccārya vinaṣṭatatrivahaḥ san sadānandāmbudhau bhagavatpremasukhe
majjati kṛtārtho bhavatīti | 'mama nāmāni loke'sminśraddhayā yastu kīrtayet |
tasyāparādhakoṭīstu kṣamāmyeva na saṁśayaḥ ||' iti smaraṇāt |
nāmanāminoradvaitaṁ tu 'nāma-cintāmaṇiḥ kṛṣṇaś-caitanya-rasa-vigraḥ pūrṇaḥ
śuddho nityamukto 'bhinnatvān nāma nāminoḥ' iti smaraṇāt ||
538 nanu nāmnyaparādhā dvātriṁśannāmnā vinaśyeyurnāmāparādhāḥ
sādhunindādayo daśakena vinaśyeyuriti cette'pi nāmnaiveti bhāvavānāha -
269
"O Nama! O Krishna! I offer my prostrated obeisance to You, Who
remove all kinds of distress arising from the commission of offences
against You, by those who whole-heartedly depend upon You. If one
commits an offence against the Nama through inadvertence or howsoever,
by clearly and loudly uttering the Nama always, he should take absolute
shelter in It. The Names alone remove the sins of those who commit
Namaparadhas. They should take to the uttering the Nama
tirelessly, as They (Names) alone will enable such persons to
achieve the highest goal of Sri Krishna Prem, and the Asvadan or
relishing the delicious sweetness of Sri Nama-Sankirtan, provided
they desist from the commission of such offences. Kindly forgive me
for the existing offences. It should be understood from the above Sloka,
that the Names are muttered or uttered simultaneously refraining from
committing Namaparadhas. One should practise the Nama, being free
from the offences at the same time. To Him Whose Svarup is of
Transcendental ecstasy, as in the Sloka "Nama Chintamani, etc." I bow to
Him Who causes intense joy to the whole of Gokul and Who is the fullest
Manifestation."538
Now he (Sri Rupa Gosvami) prays for manifestation of Sriman Nama
on his own tongue. "O Sri Krishna-Nama! O the Enlivener of Narada's lute!
O the Causer of the floods of Divine Ecstasy oozing out nectarine waves,
kindly dance on my tongue in all Your sweetness to Your heart's content
for ever."539
"You are the Enlivener of Narada's lute; Whose inundation of the
sweetness, resembles the exudation of nectarine billows. O Krishna-Nama!
Kindly manifest Yourself on my tongue with ardent love to Your heart's
sūditāśrita-janārti-rāśaye
ramya-cid-ghana-sukha-svarūpiṇe
nāma gokula-mahotsavāya te
kṛṣṇa-pūrṇa-vapuṣe namo namaḥ
sūditeti | he nāma he kṛṣṇa te tubhyaṁ namo namaḥ | te kīdṛśāyetyāha-
sūdito vināśita āśritajanānāmārtirāśirnāmāparādhānto yena tasmai | 'jāte
nāmāparādhe tu pramādena kathaṁ ca na | sadā saṅkīrtayannāma tadekaśaraṇo
bhavet || nāmāparādhayuktānāṁ nāmānyeva harantyadham |
aviśrāntaprayuktāni tānyevāryakarāṇi yat ||' iti smaraṇāt |
vṛttānaparādhānkṣamaya | tāsāṁ prati kebhyo vinivṛttena sarvadā prayuktāni
japtānīti bodhyam | 'aparādhavimukto hi nāmni yatnaṁ samācaret' iti smaraṇāt |
punaste kīdṛśāya | ramyaṁ cidghanaṁ yatsukhaṁ tatsvarupiṇe |
nāmacintāmaṇiḥ kṛṣṇa ityādeḥ | punaste kīdṛśāya | gokulasya mahānutsavo
yasmāttasmai | pūrṇavapuṣe vyāpakāya ||
539 atha nāmnaḥ svasminsphūrti prārthayati-
nārada-vīṇoj-jīvana-sudhormi-niryāsa-mādhurī-pūra
tvaṁ kṛṣṇa-nāma kāmaṁ sphura me rasane rasena sadā
270
content, for I am devoid of any power to grasp You. You Yourself kindly
reign supremely on my tongue. Because of the outstanding qualities
of Sri Krishna-Nama, the Mahanubhav (Sri Rupa Gosvami) at the
conclusion humbly begs of Sri Krishna-Nama alone to throb on the
tongue. This is because Sri Krishna Himself says that of all His
Names Sri Krishna-Nama is the most important. The fruit of reading
the Namashtak is made clear in the Ashtak only; hence, it is not separately
stated. So ends the commentary on Sri Namashtak. If Sri Rupa Gosvami,
who is an ocean of mercy, had not written 'the Stavamala' or the collection
of praises, the devotees would not have known and enjoyed the sweet
qualities of the Son of the Lord of Vraja, His Svarup and His Lilas, etc."539
nāradeti | nāradasya vīṇāmujjīvayati cetayatīti he tādṛśa | sudhorminiryāsa

iva mādhurīpūro yasya | he kṛṣṇanāma tvaṁ rasenānurāgeṇa me rasane sphura |
kāmaṁ yatheṣṭam | tvadgrahaṇe na me sāmarthyaṁ tvameva majjihvāyāṁ
virājasvetyarthaḥ | mukhyatvātkṛṣṇeti nāmnaḥ sphūrtirante'bhyarthitā |
'nāmnāṁ mṛkhyatamaṁ nāma kṛṣṇākhyaṁ me paraṁtapa' iti vacanāt |
aṣṭakapāṭhaphalamaṣṭakādeva vyaktam atastannoktam | iti śrīnāmāṣṭakaṁ
vyākhyātam |
śrīrupadevaḥ karuṇekasindhuḥstavālimetāṁ yadi nākariṣyat |
bhaktā yathāvadvrajarājasūnornāvāgamiṣanguṇarupalīlāḥ ||
271
SRI KRISHNA SANKIRTAN - THE
QUINTESSENCE
THIS concluding chapter is an epitome, as it lays great emphasis on

'Sri Krishna-Bhakti' and 'Sri Krishna-Nama-Sankirtan' that is evidently the
main subject-matter of this treatise. A special attempt is made in this
chapter to point out threadbare, the unique position of unalloyed loving
devotion to Sri Krishna. It needs no mention that while making efforts to
reinforce the main subject, and to bring out its unparalleled glory, the
author never, consciously or unconsciously, wishes to wound the feelings
of others, who are the votaries of other gods or other modes of worship.
The subject is based fully and obediently on the authentic
scriptures, as expounded by the six renowned Saints of
Vrindavan, who are the pillars of Sri Chaitanya Mahaprabhu's cult
of loving devotion to Sri Krishna, and Sri Krishna-Nama-Sankirtan,
and whose works are living monuments of their tireless work in
this field. Sri Krishna-Nama-Sankirtan is the highest form of
devotion for all the Jivas in this Kali Yuga. It shows clearly how Sri
Krishna-Bhakti is superior to all other forms of worship or religious
practices. A few examples are also quoted to enable the reader to come to
the same conclusion.
King Parikshit, while hearing Srimad Bhagavata from the holy mouth
of Sri Sukadev, puts a salient question to him thus, "How is it that the
devotees of Siva who apparently seems 'Asiva,' i.e., inauspicious, because
of his wearing a necklace of human skulls, smearing his person with the
ashes from the burning-Ghat, and carrying serpents on his person, etc.,
are found to enjoy wealth and worldly enjoyments in plenty, whereas, the
devotees of Sri Krishna, Who is ever being served by the Goddess of
wealth, i.e., Sri Lakshmidevi, do not become voluptuaries?"540
Krishna-Prem - The highest spiritual wealth
Sukadev replies thus, "You have put the same question to me that
your grandfather Yudhishthir, after the completion of his horse-sacrifice,
540 devāsura-manuṣyesu ye bhajanty aśivaṁ śivam

prāyas te dhanino bhojā na tu lakṣmyāḥ patiṁ harim
etad veditum icchāmaḥ sandeho 'tra mahān hi naḥ
viruddha-śīlayoḥ prabhvor viruddhā bhajatāṁ gatiḥ
272
had put to Sri Krishna. I shall quote to you Sri Krishna's answer to him." "I
gradually deprive the devotee of his wealth, whom I oblige with My Grace.
He who desires to renounce enjoyment of worldly pleasures, gets
somehow entangled therein and then grieves. To free such a person from
the shackles of worldliness is definitely a favour to him, as in the case of
devotees like Dhruv, etc., who were averse to the enjoyment of worldly
pleasures; or to be more accurate, by first bestowing prosperity on him
according to his desires, gradually at the end of its enjoyment, I create in
him a nausea for such transient pleasures and free him with intent to
confer on him the highest favour." It is already said by Sri Krishna, "The
desires of those whose mind is engrossed in Me, do not tend towards the
enjoyments of worldly pleasures, in the same way as the grains which are
parched or boiled cannot be used as seeds for sowing." Hence, his
(devotee's) own people forsake him and he becomes doubly grieved; he
becomes apathetic for the loss of his wealth in the first instance, and
secondly because he is forsaken by his own kith and kin; this grief being
caused by the Divine Will, cannot be taken as the fruit of his actions.
Similarly for a devotee, his happiness too is neither the result of his
actions, nor it is the fruit connected with his devotion. "It is already said
that practice of Dharma achieves liberation, and the most insignificant
creature-comforts or the enjoyment of worldly pleasures, consequent on
the satisfaction of the cravings of the sense-organs or senses, are not the
real fruits." In the words of Bhishma also, it is established that in the case
of devotees, who are addicted to Bhakti alone, all their Prarabdha Karmas,
i.e., the accumulated sins of past births, along with their despised seed or
the root-cause, are gradually destroyed, like the gradual piercing through
or the plucking of the petals of the thousand-petalled lotus. This is the
opinion of the devotional code, as also of the Srutis, and Gopal Tapani.
Krishna's deeds are unfathomable
"Bhakti is His devotion, which means concentrating the mind

in Him, without impediments of any kind, in this world or in the
next. This itself is Naishkarmya, i.e., freedom from worldly acts;
this means fixing the mind in Sri Krishna, unimpeded and without
any extraneous desires; this is nothing else than the employment
of the sense-organs and senses in the service of Sri Krishna. This
kind of service alone is Naishkarmya, or freedom, or exemption
from worldly acts or their consequences. Hence, because of the
ultimate similarity (but not identity) of the situations, as the devotees get
more and more engrossed and advanced in Bhakti or devotion, their
Naishkarmya or exemption from all kinds of worldly acts or their
consequences results automatically; but this shows that inactivity or
273
idleness is not Naishkarmya, unless one engages himself in the service of
the Supreme Lord Sri Krishna. The sustenance of the body or the physical
well-being of the devotees, is due to the inexplicable power of the Lord,
which is conducive to the attainment, or achievement of the fruit of
intense devotion. But their happiness or sorrow which are apparently
similar to the happiness or sorrow arising as the fruit of Prarabdha, are
assigned by the Lord or caused by His Will only, and what the Srutis say as
co-existent with 'Subha' and 'Asubha', i.e., auspicious and inauspicious.
How does the Lord Who is Bhaktavatsala (or kind to His devotees), cause
affliction to His Own devotees? If any one puts this question, the answer to
it, is truly in the affirmative, in the same way as the father who, even if he
is kind to his sons, causes pain to them by asking them to study and to
give up their enjoyments; he alone knows what this Vatsalya or kindness
to his children is and not even those very sons, in the heat of the moment
realise it. It should not be construed that the Lord is keen in doing what is
beneficial to His devotees, favours only a few Bhaktas like Prahlada,
Dhruv, etc., by giving them the means of worldly enjoyments and that He
is unfair to His other devotees and causes only grief to them. Even great
personages like Yudhishthir - the crest-jewel amongst the most eminent
sages with Bhim - the expert in the art of the use of the mace, Arjun - the
expert archer with the bow 'Gandiv', and even having the Divine Friend Sri
Krishna, had to undergo untold miseries. Even the great Bhishma has
uttered the words in grief thus, "O King Yudhishthir! A person can never
understand the actions of Sri Krishna in their true perspective, and
becomes deluded if he persists in such efforts." The conclusive proof is
that He Who is kind to His devotees, along knows His intention and no one
else; this is the true logical conclusion."
God-given griefs -vs- those from one's acts
"Whatever little is inferred therefrom, can be seen there only.

Because of the similarity in the enjoyment and suffering of both the kinds
of happiness and sorrow, arising as the result of one's own actions
(Svakarmottha) and those caused by the Will of the Lord (Bhagavaduttha),
what special peculiarity can one see in these two kinds of happiness and
misery? The seed or the root-cause of the former type of happiness
or sorrow arising as a consequence of one's acts (Svakarmottha)
remain even after their enjoyment or suffering; those who have
this seed within them, will again have the disposition to commit
fresh sins, persistently indulge in them, and go to the infernal
hell; and the enjoyment or suffering as a natural sequence to
their good or bad actions, will be in proportion to the latter and so
this will be the third result of the triad. But as the root-cause of those
274
that are caused by the Will of the Lord, rests in Him only, their (devotees)
enjoyment or suffering, will last so long as the necessity is felt by Him and
not beyond that. Yama-the god of death, says to his servants. "Bring
those non-devotees here who do not utter the Name and
Attributes of the Lord, nor remember Him, nor bow Sri Krishna
with their heads even once, nor do any kind of service to Him." He
further says in Nrisimha Purana, "I have been appointed by the
Creator - Who is ever being worshipped by other gods, for
maintaining justice amongst the people. I punish those people
who do not accept Sri Hari Himself as their Guru; whereas I bow
down to those who take shelter as the Lotus Feet of Sri Hari as
the Guru." Hence, from the words of Yama, it is inferred that
devotees of the Lord have not to suffer in the infernal hell;
because of their being worthy to receive their Lord's affection,
they have not to undergo excess of grief or suffering. There is as
much difference in the suffering arising as a consequence of one's actions
(Svakarmottha), and that caused by the Divine Will (Bhagavaduttha) as
there exists between the beatings of one's enemy and the punishment by
his own mother. There is as much difference between them as there is
between a deadly poison and nectar. One should decide for himself how
there could ever be a comparison between these two. For the Supreme
Lord Who can do and undo anything and everything, can anyone with any
modicum of justice say that He teases His devotees without any adequate
cause or that He has nothing else to do, except the teasing of His Own
devotees and that too without any just purpose? Truly there is some
purpose behind it. He is an Ocean of Divine Pastimes. To maintain
the secrecy of the loving faith, to prevent the total eradication of
other creeds, and to enhance the ardent longing, etc., of the
devotees for the Divine Beloved Sri Krishna by loving devotion,
even causing pain at times to the Bhakta who is always dear to
Him, results in the end in his happiness only, like the application
of the somewhat irritating collyrium to the eyes. Similarly if the
devotees are always happy, there will not arise any occasion for Him to
descend on this earth, as stated in the Gita, "For the protection of the
devotees, the destruction of the wicked, and for the maintenance of the
Yuga Dharma, I come down on this earth in every age." So if this main
reason for His Descent on this earth, as stated in the Gita, were removed,
there would not have been the Descents of Sri Krishna, Sri Rama, etc. In
that case, how will the devotees enjoy themselves to their heart's content
in the Nectarine Ocean of His Divine Pastimes, like the Rasa-Lila, etc.?
What wrong would it be for Him to come down here without this sound and
appropriate cause of yielding protection to the aggrieved? True but O
brother! You seem to lack in the sense and quality of appreciating the
275
beauty underlying therein. You do not seem to be a Rasabhijna! So hear
me. The sunrise is appreciated only because of the nights; the sweetness
of cold water is experienced only because of the summer or the hot
season; hot water is very much liked only in the contrasting cold season; a
lamp looks beautiful and is valued and useful only in pitch darkness and
not in the sun-light; food tastes sweet only when one is afflicted by
extreme hunger; too many instances have already been quoted; so this
should be enough."541
"Such a person at the instance of his kith and kin, though still
aspiring after wealth, through My uncommon Grace, Which showers
Nectarine Bhakti Rasa on him, and when his efforts prove fruitless, again
gets disgusted and seeks the company of My devotees and I oblige him as
I would oblige Myself."542 A judicious person, who knows his interests well
experiencing the ever-existing, limitless, highest, and indistinct (even to
him because of its very nature of) loving devotion to Me, and because of
its being Spiritual or Transcendental in Nature, having nothing dross or
materialistic in it, attains Me, being freed from worldly bondage. "Hence,
such of them as were engrossed in the worldly enjoyments and not keen in
achieving Moksha, discarding Me, as I am appeased only after intense,
very difficult, and selfless devotion, resort to other gods, like Siva, etc.
They consider Me, 'Suduraradhya', i.e., very difficult to be pleased or
pleased with great difficulty, as I cause their worldly enjoyments to
disappear."543 "After obtaining boons to enable them to enjoy the wealth of
Kingship from these easy-to-appease gods, they become obstinate, proud,
and lascivious (wanton) and forget these gods, who bestowed boons on
them and insult them."544 Sri Sukadev says, "O King! Sri Vishnu, Brahma,
Siva, etc., are quite competent to confer boons or to curse; but Brahma
and Siva become pleased with even a little devotion by their devotees,
and confer boons on them immediately. Similarly if they are offended, that
very moment they curse the offenders; but that is not the way with Sri
Krishna."545
541 yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ

tato 'dhanaṁ tyajanty asya svajanā duḥkha-duḥkhitam
yasyāhamanugṛhṇāmīti ayamarthaḥ | yo viṣayān parijihīrṣurapi
kathañcidvidyamāneṣu viṣayeṣu sajjate kliśyati ca tasya viṣayāpahāra
evānugraha iti yathā śrutatve dhruvādīnāmaiśvaryavirodhāt athavā prathamaṁ
vibhūtīḥ kāmānurupā datvā śanairviṣayabhogāvasāne tasya nirvedamutpādya
hariṣyāmi paramānugrahaṁ kartumiti | taduktiṁ bhagavataiva "na mayy āveśita-
dhiyāṁ kāmaḥ kāmāya kalpate | bharjitā kvathitā dhānāḥ prāyo bījāya neśate ||
bhā. 10.22.26" iti | duḥkhaduḥkhitamiti duḥkhādanu punarduḥkhitamiva
pratīyamānamityarthaḥ ||
(bhāvārtha dīpikā; śrī śrīdhara svāmī)
276
Krishna Bhakti leads to shelter at His Lotus Feet
"Besides even if one performs the services of Sri Krishna for the
fulfilment of his various worldly desires, Sri Krishna gives him shelter
at His Lotus Feet voluntarily because the fruit of Sri Krishna's
service is the attainment of His Lotus Feet. Tesham Krishna-charana-
praptirev tadbhajan phalamityarthah. Sri Krishna says, "That fellow is a
fool not knowing his own welfare, which consists in taking
unconditional and absolute shelter at My Lotus Feet. No doubt he
duḥkhāt dhanavigamajanyādapi punarduḥkhitaṁ svajanakartṛ katyāgāt |

duḥkhamidaṁ bhagavaddattatvāttasya na karmaphalaṁ sukhamapi
bhagavadbhaktānāṁ karmaphalaṁ kintu bhakterananusaṁhitaṁ phalamiti |
"dharmasya hy āpavargyasya nārtho 'rthāyopakalpate | nārthasya
dharmaikāntasya kāmo lābhāya hi smrtaḥ | (bhā. 1.2.9)" ityatra bhīṣmoktāvapi
pratipāditaṁ bhaktānāṁ bhaktimātre pravṛtta
evāprārabdhakūṭabījaprārabdhakarmaṇāṁ krameṇa nāśa
utpalasahasradalabhedavaditi bhaktiśāstramatam | tathāca śrutirgopālatāpanī
"bhaktir asya bhajanam tad ihāmutropādhi-nairāsyenāmuṣmin manaḥ-kalpanam
etad eva ca naiṣkarmyam" iti | arthaśca upādhinairāsyena kāmanārāhityena
namaḥ kalpanaṁ kṛṣṇe mana ādisarvendiyaviniyogo yastadeva bhajanam
etadeva bhajanameva naiṣkarmyamiti bhavati hi tātparyāttācchabdya mataḥ
sāmānādhikaraṇyādbhajane pravṛtta eva bhaktānāṁ naiṣkarmyaṁ
sarvakarmadhvaṁso bhavati | dehasthitistu
bhajanādhikyatatphalapratipādakabhagavadacintyaśaktereveti | ye tu prārabdhe
phale iva sukhaduḥkhe dṛśyete te bhagavaddatte eva | yaduktaṁ śrutibhiḥ -
"bhavadutthaśubhāśubhayo" iti bhaktavatsalo bhagavān bhaktebhyaḥ kathaṁ
duḥkhaṁ dadātīti cen satyaṁ putravatsalo'pi pitā putrebhyo
bhogadūrīkaraṇenādhyayanādikṛcchraṁ yaddadāti tadvātsalyaṁ sa eva jānāti
natu tadānīṁ tatputrā apīti | na ca prahlādaghra vādibhyo mogasampatti -
sukhamātradānāt sādhakebhya eva hitārthinā bhagavatā duḥkhaṁ dīyata iti
vācyaṁ siddhaśiromaṇīnāṁ yudhiṣṭhirādīnāmapi " yatra dharmasuto rāja" ityatra
"suhṛt kṛṣṇastato vipat" iti | bhīṣmoktau duḥkhaśravaṇāt | tasmāt "na hyasva
karhicidrājan punām veda vidhitsitam" iti bhīṣmoktestasya vidhitsitaṁ sa eva
bhaktavatsalo veda nānya iti siddhāntaḥ | kiñcittatra samāhitaṁ yattadapi
tatraiva dṛśyaṁ nanu ca svakarmotthayorbhagavadutthayośca sukha-
duḥkhayorbhogyatvena tulyatvāt ko viśeṣa ucyate karmotthānāṁ
sukhaduḥkhānāṁ bhogenāpi tadvījaṁ tiṣṭhatyeva tadvatāṁ narakapātaśca
karmatāratamyavatāṁ sukhaduḥkhatāratamyañceti tritayaṁ bhavet |
bhagavadutthānāṁ tu bhagavadicchayaiva bījaṁ sā ca prayojanaparyantaiva na
taduttarā - "jihvā na vakti bhagavad-guna-nāmadheyaṁ cetaś ca na smarati tac-
caranāravindam | krsnāya no namati yac-chira ekadāpi tān ānayadhvam asato
'krta-visnu-krtyān | (bhā. 6.3.29)" yathā hi nṛsihi purāṇe ahamamaragaṇārcitena
dhātrā yama iti lokahitāhite niyuktaḥ | hariguruvimukhān praśāsmi martān
haricaraṇapraṇatān namaskaromīti yamoktestadvatāṁ na narakapātaḥ
bhagavataḥ snehapātratvāt na duḥkhātiśayaśceti |
svakarmotthabhagavadutthayoḥ śatrukutamātṛkṛtatāḍanotthayoriva
duḥkhayorviṣāmṛtayoriva kṛtastulyateti vivecanīyam | nanu ca sarvasamarthasya
bhagavato bhaktaduḥkhadānaṁ vinā kiṁ tatprayojanaṁ na sidhyat satyaṁ
līlānidhestasya na sidhyedeva bhaktiyogasya rahasyatvarakṣārthaṁ
nānānyamatānāmutkhātābhāvārthaṁ bhaktautkaṇṭhyādivardhanārthañca kvacit
priyebhyo duḥkhadānamapi tastukhodarkameva yathā nayanābhyāṁ
277
serves Me; but discarding My Nectarine Lotus Feet, he asks for
chaff - the most deadly poison of the fulfilment of his worldly
desires. How can I allow him to do so? After all he is a fool; he
knows not his own interest; but I am Omniscient. So how can I
give him what he asks of Me, like a child that asks of its father to
give it some cheap eatables that will upset its health and well-
being? Hence I certainly give him My Nectarine Lotus Feet, and
make him forget his covetousness to drink the poison of
worldliness."546
Krishna Bhaktas -vs- other devotees
"Vrikasur practised penance and appeased Siva and obtained from

him the boon of reducing those to ashes, on whose head he placed the
palm of his hand. Being diffident as to the infallibility of this boon, he
kadutarāñjanadānamiti | tathāhi yadi bhaktāḥ sadā sukhina eva kṛtāḥ syustadā

"paritrānāya sādhūnām vināśāya ca duskrtām | dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge || (gī. 4.8)" iti gītoktanimittābhāve sati
kṛṣṇarāmādyavatārā api na syuḥ | yadi ca na syustadā rāsādilīlāmṛtasindhau
bhaktānāṁ khelanaṁ kathaṁ syāditi | nanu ca sādhu
duḥkhatrāṇātmakanimittaṁ vināpi tasyāvatāre ko doṣaḥ syāt ? satyaṁ bho
bhrātastvaṁ na rasābhijño'si śrūyatāṁ yāminyāṁ satyāmeva sūryodayaḥ
śobhate grīṣme satyeva śītalāmbhaḥ sukhadaṁ śīte satyevoṣṇāmbhaḥ
tamasyeva dīpaḥ śobhate na tu prakāśe khutpīḍāyāṁ satyāmevānnamati svādu
bhavatītyalamativistareṇa ||
(sārārtha-darśinī; śrī viśvanātha cakravartī)
542 sa yadā vitathodyogo nirviṇṇaḥ syād dhanehayā
mat-paraiḥ kṛta-maitrasya kariṣye mad-anugraham
543 tad brahma paramaṁ sūkṣmaṁ cin-mātraṁ sad anantakam
vijñāyātmatayā dhīraḥ saṁsārāt parimucyate
544 ato māṁ su-durārādhyaṁ hitvānyān bhajate janaḥ
tatas ta āśu-toṣebhyo labdha-rājya-śriyoddhatāḥ
mattāḥ pramattā vara-dān vismayanty avajānate
545 śāpa-prasādayor īśā brahma-viṣṇu-śivādayaḥ
sadyaḥ śāpa-prasādo 'ṅga śivo brahmā na cācyutaḥ
546 teṣaṁ kṛṣṇa-caraṇa-prāptir eva tadbhajana phalam ity arthaḥ
(caitanya-caritāmṛta m. 22.37; śrī viśvanātha cakravartī-tīkā)
anya-kāmī yadi kare krsnera bhajana
nā māgiteha krsna tāre dena sva-carana
krsna kahe, — 'āmā bhaje, māge visaya-sukha
amrta chādi' visa māge, — ei bada mūrkha
āmi — vijña, ei mūrkhe 'visaya' kene diba?
sva-caranāmrta diyā 'visaya' bhulāiba
(caitanya-caritāmṛta m. 22.37-39)
278
wanted to experiment its genuineness on Siva only, who ran for his life to
Sri Krishna, and was ultimately saved from Vrikasur's experiment." 547
"Prahlada, Dhruv, Vibhishana, Bali, Vyas, Ambarish, etc., are
devoted to Sri Vishnu, and are dear to Brahma and Siva as well,
and make the whole universe auspicious, i.e., are venerated by
the whole universe; there is the other class of devotees like Ravana,
Bana, Paundrak, Vrika, Krauncha, etc., who are not liked even by him
whose devotees they are, i.e., they are neither liked by Brahma, Siva, nor
Sri Hari. Hence, they are the enemies of the whole universe, i.e., they ewe
hated by all."548 "Siva may be a devotee of Sri Vishnu, or Sri Vishnu may
Himself be a follower of Siva (as He is Bhaktaparadhin), or Sri Vishnu,
Brahma, and Siva may even be treated on a par with one another. But
seeing the practices of the devotees of Brahma and Siva, and bowing
down those two with my head, I take absolute shelter at the Lotus Feet of
Sri Upendra (Sri Krishna) as His servant."549
What Krishna bestows on His Bhaktas
The gods say with reference to Sri Krishna thus, "It is true that Sri
Krishna confers on them the boons asked of Him; but He does not bestow
on them 'Paramartha' or the highest or the most sublime goal; because as
soon as they enjoy the fruit of His boons pertaining to this world, they ask
Him again for other worldly gains. Does this mean that He does not give
anything to those, who do not ask of Him anything and serve Him
selflessly? Sri Vyasadev removes this doubt by emphatically stating, "He
(Sri Krishna) of His Own accord, confers on His selfless servitors
the Shelter of His tender Lotus Feet Which are the Fulfillers of all
their spiritual desires and Which form the cover for their worldly
cravings. The selfless devotees are truly blessed. Besides even if
one serves Him (Sri Krishna) with some ulterior motives, He out of
His causeless Mercy, bestows only the highest and ultimate good.
When He is supplicated, He really grants the boon; but He never
547 atra codāharantīmam itihāsaṁ purātanam

vṛkāsurāya giriśo varaṁ dattvāpa saṅkaṭam
548 prahlāda dhruva rāvaṇānujabali vyāsaṁ varīṣādaya ste
śrī viṣṇu parāyaṇā vidhi bhavapreṣṭhā jaganmaṅgalāḥ
ye 'nya rāvaṇa bāṇa pauṇḍraka vṛka krauñcādayaste svayaṁ
yad bhakta na ca tat priyā na ca hares tasmajjagad vairiṇaḥ
(siddhānta-ratna, śrī baladeva vidyabhūṣaṇa)
549 śivo bhavatu vaiṣṇavaḥ kim ajito 'pi śaivaḥ svayaṁ
tathā samatayāthavā vidhiharādi mūrti trayam
vilokya bhavavedhasoḥ kim api bhakta varga kramaṁ
praṇamya śirasā hi tau va yam upendra dāsyam śrītāḥ
(siddhānta-ratna, śrī baladeva vidyabhūṣaṇa)
279
confers such worldly boons a second time, even if such requests are
repeated, because He is the bestower of boons, and worldly enjoyments
are disastrous in the end. Then what does He grant? He of His Own accord
bestows upon His devotees the highest boon of shelter at His tender Lotus
Feet, even if they were never desired by the latter. Because by so doing,
he is not troubled any more by worldly desires. Hence, He confers on
His Bhakta the highest good, although the latter prayed fur
'Anartha' as it is in His very Nature to favour thus. It is because of
this very Nature that a mother who removes earth from the hands or
mouth of her children, even if they cry aloud and are unwilling to part with
it, gives them sugar candy. In the end, the devotees become
attached or devoted to His Lotus Feet, without craving for the
earth-like worldly enjoyments."550
Selfless service -vs- selfish service
"Those of the devotees who practise pure loving devotion, though for
the fulfilment of some desires, become equally blessed like the selfless
devotees. When He (Sri Krishna) is served by His devotees and begged to
grant certain worldly boons, He does confer such boons on them; but if
such supplications are repeated, at the end of the enjoyment of those
conferred first, He never confers such mundane favours on them a second
time, as the worldly enjoyments are disastrous in the end. How is this
understood? "The desires are not satiated by enjoying the objects of such
desires; on the contrary, they increase endlessly like the fire that
increases in proportion to the ghee added." "Because He of His Own
accord and unasked, bestows upon His devotees like Dhruv, etc., who
550 satyaṁ diśaty arthitam arthito nṛṇāṁ
naivārthado yat punar arthitā yataḥ
svayaṁ vidhatte bhajatām anicchatām
icchāpidhānaṁ nija-pāda-pallavam
tatrāpi niṣkamaḥ kṛtārthā ityāhuḥ "satyam" iti | prārthitaḥ san arthitaṁ
dadātīti satyaṁ tathāpi paramārthado na bhavatyeva | yadyasmāt yato
dattādanantaraṁ punararthitā bhavati | nanu nārthitaścet kimapi na dadyāt
ityāśaṁkyāhuḥ anicchatāṁ niṣkāmānāntu icchānāṁ vidhānam ācchādakaṁ
sarvakāmaparipūrakaṁ nijapādapallavaṁ svayameva sampādayatīti ||
(bhāvārtha dīpikā)
yadvāā kāmenāpi bhajatāṁ kṛpayā paramahitameva vidhatte ityāhuḥ
"satyaṁ diśati" iti | arthitaḥ san arthitaṁ dadāti iti satyaṁ punararthito daiva
dadāti | kutaḥ yataḥ arthadaḥ saḥ vibayāścānarthāḥ | tarhi kiṁ dadāti
ityapekṣāyāmahuḥ | nijapādapallavamanicchatāmapi teṣāṁ svayaṁ vidhatte |
yataḥ ko'pi kāmo nodeti | ata eva anarthaprārthane paramārthad eva | evaṁ
prakṛtirbhagavān | yathā mātā bālānāṁ mṛdmapahāya rūdatāmanicchatāṁ
śarkarāṁ dadāti | jñātaraso'hi vālo mṛdamapahāya śarkarāyamanurajyate |
tadvaditi bhāvaḥ ||
(ṭīppanī, cai.ca.ma. 22.40, śrī viśvanātha cakravartī)
280
serve Him selflessly, the highest boon of Shelter at His tender Lotus Feet,
Which form a cover for the desires, i.e., because He forcibly gives shelter
to such devotees at His Lotus Feet and clouds their desires therewith;
thereby they are no more troubled by worldly desires. And again like
children who give up their desires for earth after obtaining (unasked) a
piece of sugar candy from their father, these devotees giving up worldly
desires, achieve shelter at His Lotus Feet." "A wise person who is desirous
of obtaining Moksha (Sri Krishna) should serve the Supreme Lord Sri
Krishna with intense devotion, with or without ulterior desires." Here
'Akamatah' means a devotee who wholly serves Sri Krishna or who
firmly believes that his happiness consists solely in pleasing the
Supreme Lord Sri Krishna Who is the Object of his worship.
‘Tivrena' means unalloyed or unadulterated with Jnan, Karma, etc., like the
intensely hot autumnal sun's rays uncovered by the clouds. It should not
be understood that there is absolute similarity in the mode of the ultimate
achievement of the tender Lotus Feet of the Lord by the selfless devotees
and those who have got their desired objects. The mode of the Sakama
devotees is not pure by nature, but is completely refined; an object is
assessed or judged on its merits. Hence, the selfless service of
devotees, like Hanuman, is far superior to that of Dhruv, etc."550
Krishna is Svayam Bhagavan
Sri Krishna is Ecstasy Incarnate and hence accepts only our love and
gives love in return too. Worldly pleasures, such as Bhukti, Mukti, etc., are
as nothing before Sri Krishna Prem. Devotion to Sri Krishna is the highest
form of Bhakti and Sri Krishna-Nama-Sankirtan is the most exalted in
Navavidha Bhakti. "Ete chamsa kalah pumsah Krishnas tu Bhagavan
śṛddhaṁ bhaktiṁ kurvāṇāstu sakāmā api kṛtārthā niṣkāmabhaktatulyā eva

bhavantītyāhuḥ | satyamiti | nṛṇaṁ bhajatāmarthitaṁ kāmitaṁ padārtha
tairarthitaḥ san diśati dadātīti satya kintu yadyathā punararthitā bhogānte
yācakatvaṁ syāttathāṁ naivārthadaḥ | kathamevamavagatamityata āha | "na
jātu kāmaḥ kāmānāmupabhogena śāṁyati| haviṣā kṛṣṇavartmeva bhūya
evābhivardhate || bha. 9.19.14" yataḥ nijapādapallavamanicchatāmapi bhajatāṁ
svayameva dhruvādīnāmiva icchāpidhānaṁ sarvakāmācchādakaṁ tadeva
nijapādapallavaṁ vidhatte kṛpayā dadāti nijapādapallavaṁ svayameva balādṛtvā
icchāyāḥ pidhānamācchādanaṁ vidhatte karotīti vā | tataścānabhīpsitāmapi
sitaśarkarāṁ pituḥ sakāśāt prāpya śiśavo yathā mṛdi spṛhāṁ tyajanti tathaiva
kāmānapītyarthaḥ | ataeva "akāmaḥ sarvakāmo vā mokṣakāma udāradhīḥ|
tīvreṇa bhaktiyogena yajeta puruṣaṁ param || bha. 2.3.10" ityādau tīvreṇa
jñānakarmādyamiśreṇa bhaktiyogena yajetetyuktam | atra niṣkāmāṇāṁ
sakāmānāñca bhaktānāmantataḥ pādapallavapraptāvapi naiva sarvathā
aikarupyaṁ bhāvanīyam | na hi jātyaiva śuddhaṁ balāt śodhitañca
vastutulyamūlyaṁ bhavatyato dhruvādibhyaḥ sakāśāddhavumadādīnāmuktarṣaḥ
parama eva dṛśyata iti ||
(sārārtha darśinī)
281
Svayam"551 says that all these Avataras already mentioned and those to
be mentioned later or further, are all the Partial Manifestations in greater
or lesser degree of the Purush - Sri Maha-Vishnu; but Sri Krishna is
Svayam Bhagavan. He is full of Shadaisvarya, i.e., the six Divine
Attributes in the fullest measure. These reside in Him and
emanate from Him only. He does not depend upon others like the
Purush for the manifestation of these Saktis, as the other
Manifestations depend on Purush or Maha-Vishnu. It is again said,
"Sri Krishna is Himself the Supreme Lord of Trailokya and as He is ever
being served by the Samrajya Lakshmi Herself, none of His desires yet
remains to be fulfilled; Emperor of gods like Indra and other Kings otter
tributes to Him and honour His Footstool by the tips of their crowns."552
The epithet 'Svayam' is used in the case of Sri Krishna alone and
not in the case of any other Avataras. "I bow that Supreme Lord
Sri Krishna Who manifested Himself in all His fullness of the six
Divine Qualities as Krishna, also known as 'Govinda', the Supreme
Being, Who inspired the Avataras like Rama, etc., with only the
partial and restricted manifestation of His 'Aisvarya' or Divine
Attributes."553
'Krishna' Nama reigns supreme
"Hence, amongst the various forms of Sri Krishna Kirtan, like reading
Puranas, chanting the Vedas, singing His Praises, or describing His
Attributes, or hearing His Pastimes, etc., the Sankirtan or the
incessant, clear, and loud chanting of His Names is important, as
it quickly kindles in the chanter's heart a craving to love Sri
Krishna of its own accord and without having to take resort to
other courses like Dhyan, etc. This then matures into a wealth of
Divine Love. 'Tannama sankirtanamev mukhyam' also means 'Tat Sri
'Krishna' Nama-Sankirtanamev sreshthatamam', i.e. His Sri 'Krishna'
Nama-Sankirtan is the most important one, because that is the

552 svayaṁ tv asāmyātiśayas tryadhīśaḥ
svārājya-lakṣmy-āpta-samasta-kāmaḥ
baliṁ haradbhiś cira-loka-pālaiḥ
kirīṭa-koṭy-eḍita-pāda-pīṭhaḥ
553 rāmādi-mūrtisu kalā-niyamena tisthan
nānāvatāram akarod bhuvanesu kintu
krsnaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-purusaṁ tam ahaṁ bhajāmi
(brahma-saṁhitā 5.39)
282
Name most dear to Him."554 "O hero (Arjun)! Out of all My Names,
'Krishna' is the most important Name. It is the sole atonement for
all the sins and is also the Best Rescuer."555
"The Name 'Krishna' was always most dear to all the Gopis,
and so was 'It' to Krishna too. Whenever they were separated from
Him or even when they were enjoying His very company they used to utter
'Krishna', 'Krishna', accompanied by the nodding of their heads to indicate
their consent and even when the Rasa dance readied its climax, these
Gopis never forget to utter 'Krishna', 'Krishna' incessantly. They were so
much enamoured and attracted by 'Krishna', 'Krishna-varnah' -
the syllables 'Kri-shna', the 'Krishna-varna' - the colour of the
rain-bearing clouds, 'Krishna' Svarup, etc., that they always used
to think and dream of 'Krishna'. Whenever they saw anything
black, the peacock, the Kadamba tree, or even the black hair they
were reminded of their Divine Lover Sri Krishna. The word
'Krishna' had become their very life-breath. This was the name
most dear to them. They liked very much to address Him by this
particular distinguished Name which charmed them the most.
'Krishneti varnayugala-sravananubandha pradurbhavajjadimadambar
sanvrintangim'; when such is the overpowering effect of the Name
'Krishna', it is but quite natural that they should call Him by the
Primeval and most important Name 'Krishna', dear both to Him
and to them as well, as these twin syllables 'Kri-shna' embrace all
the aspects of His marvellous Form, Attributes, Pastimes, etc.,
and thus ever dwell in their mind and heart."556
554 kṛṣṇasya nānā-vidha-kīrtaneṣu

tan-nāma-saṅkīrtanam eva mukhyam
tat-prema-sampaj-janane svayaṁ drāk
śaktaṁ tataḥ śreṣṭhatamaṁ mataṁ tat
tat śrī kṛṣṇa nāma saṅkīrtanam eva śreṣṭhatamaṁ mataṁ
sadbhirasmabhirvā
See footnote 336
555 nāmnāṁ mukhyataraṁ nāma kṛṣṇākhyaṁ me parantapa
prāyaścittam aśeṣāṇāṁ pāpānāṁ mocakaṁ param
(prabhāsa purāṇa; śrī hari-bhakti-vilāsa 2.11.498)
556 punaḥ pulinam āgatya kālindyāḥ kṛṣṇa-bhāvanāḥ
samavetā jaguḥ kṛṣṇaṁ tad-āgamana-kāṅkṣitāḥ
kṛṣṇaḥ śarac-candramasaṁ kaumudī-kumudākaram
jagau gopī-janas tv ekaṁ kṛṣṇa-nāma punaḥ punaḥ
rāsa-geyaṁ jagau kṛṣṇo yāvattārayat adhvaniḥ
sādhu kṛṣṇeti kṛṣṇeti tāvat tā dviguṇaṁ jaguḥ
(viṣṇu purāṇa)
283
The blind devotee, Sri Bilvamangal was being led by Sri Krishna to
Vrindavan by holding the former's stick. As they neared the place, Sri
Krishna told him, "See! here is Vrindavan. Please let Me go now." Sri
Bilvamangal, being overwhelmed with the help rendered by the Cowboy,
held fast to His Hand out to gratitude and by the Divine Touch of Sri
Krishna, he was overcome with ecstasy. He realised that the Cowboy was
None Other than Sri Krishna Himself. He held fast and still more firmly
than before to Sri Krishna's Hand and would not leave It, although
implored by the Latter. Then Sri Krishna with a jerk of His Hand, got It
released from his hold. And Jo! the following words spontaneously came
out of his mouth. "O Krishna! What wonder is there that You forcibly got
Yourself released from the hold of my hand? I shall certainly consider it a
great feat of Yours, if You can leave my heart!" This Sloka aptly
describes the most loving challenge thrown to Sri Krishna by one
of His greatest devotees to leave his heart and the Latter's
Bhaktaparadhinata before which the Lord's other powers pale into
insignificance. It also shows the unbreakable power of the silken
cords of loving devotion to Sri Krishna with which He is bound to
His devotees. This is quite in keeping with the Lord's words: 'Ye
yatha mam prapadyante tamstathaiv bhajamyaham' (Gita 4.11), i.e., I
serve them in the same way as they serve Me. By practising
loving devotion, this stage is reached, when he cannot forget the
Lord and His Name, even if he wants to, nor the Lord too can
obliterate Himself from the devotee's heart and mind, even if
requested to do so, as in the above case.556.1
Sri Rupa Gosvami's following Sloka describes a stage higher than the
above, reached by Sri Radhika. "Look at the irony of things! That
pretty Maiden Radhika - the Embodiment of innocence, wants to
divert Her Mind from 'Krishna', for Whose mere glimpse even the
sages yearn with their heart and soul, and divert their minds from
worldly objects and concentrate on Him. Similarly the Yogis too
try their utmost to have even His slightest glimpse in their hearts
as in a flash. But this Sri Radhika, in Her youthful simplicity,
kṛṣṇeti-varṇa-yugala-śravaṇānubandha-
prādurbhavaj-jaḍi maḍ-ambara-saṁvitāṅgīm
(stava-mālā; utkalikā-vallarīḥ 14)
he kṛṣṇeti
sarva tadīyādbhuta rupa guṇa kṝḍākrodī kāritayā santa taṁ
nijāntaḥ sphuratā viśeṣya nāmnā prathamataḥ sambodhanam
(vaiṣṇava-tantra)
556.1 hastam ākṣipya yāto’si balāt kṛṣṇa kim adbhutam
hṛdayād api niryāsi pauruṣaṁ gaṇayāmi te
(śrī-kṛṣṇa-karṇāmṛta; tṛtīya-śataka 95)
284
wants to rid Her Heart of His memory even, but cannot do so." 556.2
"For, those in whose hearts a feeling of selfless love for 'Krishna'
sprouts, alone realise that separation from Him causes distress
more severe than even the acutest suffering caused by the most
deadly and fresh poison known as 'Kalakut'; similarly union with
Him causes ecstasy which throws the joy caused by the sweetness
naturally flowing from Nectar entirely into the background. In the
same way those moments when 'Krishna' Nama does not appear
on the tongue should be more bitter than the worst suffering in
hell, and the moment when 'Krishna' Nama appears on the tongue
or when It is heard by the ears, will cause ecstasy which will
surely excel the proverbial sweetness of Nectar, provided there is
adequate intensity of love for 'Krishna' Nama in the Sevak."556.3
The following lines show the magic effect of Krishna Nama on Sri
Radhika, Who is at a loss to know as to what She should do. So She speaks
to Her intimate friends thus:-
Who hath made Me hear Sri 'Krishna' Nama?
For It has twanged My vitals by Its charm!
O! My soul is in dire distress!
How charming is Its sweetness!
I ask thee in all meekness.
My mouth can't leave It in any event!
Muttering It every moment,
It causes separation's torment.
All is lost, even My self-control!
O! Tell Me how I should see Him alone?
If by the prowess of the Name alone,
It thus afflicts My Soul and makes Me feel lone,
OI Tell Me what will not His magic touch cause?
For thus awhile to think I pause!
If ever I stay at the place where He stays,
Family name is sure to be stained in disgrace.
I'm doing My best to forget Him and yet,
Quite unable am I Him to forget.
556.2 pratyāhṛtya muniḥ kṣaṇaṁ viṣayato yasmin mano dhitsate

bālāsau viṣayeṣu dhitsati tataḥ pratyāharantī manaḥ
yasya sphūrti-lavāya hanta hṛdaye yogī sumutkaṇṭhate
mugdheyaṁ kila tasya paśya hṛdayān niṣkrāntim ākāṅkṣati
556.3 pīḍābhir nava-kāla-kūṭa-kaṭutā-garvasya nirvāsano
niḥsyandena mudāṁ sudhā-mādhurīmāhaṅkāra-saṅkocanaḥ
premā sundari nanda-nandana-paro jāgarti yasyāntare
jñāyante sphuṭam asya vakra-madhurās tenaiva vikrāntayaḥ
285
O! What shall I do or where shall I go?
It affects My reputation, I can't forego.
At last it has thus come to pass!
So sings piteously Dvija Chandidas.557
When Sri Radhika is too much afflicted by grief caused by the pangs
of separation from Sri Krishna, She wails thus:
T'is certain that I shall die, as die I must,
But with Krishna-virtues' treasureland whom to trust?
My best friends you have been so dear to My Heart!
Tattoo My Body, if I die, with 'Krishna', on your part,
Lalita dear, sure shall utter into My ears 'Krishna' Nama.
That on deathbed I may hear My life's Sole Psalm.
Nor burn My Body nor consign to Yamuna in a huff,
But hang It on safely on the lofty Tamal bough.
The Tamal like Krishna is in colour of sky-blue hue,
Let My Body, if you please, in unconsciousness rue.
My Belov'd whene’er happens to visit Vraja's land,
Instilled with life I shall, kenning Him stand.
Unable if I am to see Him for any reason,
Let separation's fire burn Me this very season.558
557 sakhi, kevā śunāila kṛṣṇa-nāma

kānera bhitara diyā marame paśila go
ākula karila mora prāṇa
na jāni kateka madhu śyāma-nāme āche go
vadana chāḍite nāhi pāre
japite japite nāma avaśa karila go
kemane pāiba sakhi tāre
nāma-paratāpe jāra aichana karila go
aṇgera paraśe kibā haya
jekhāne vasati tā’ra nayane dekhiyā go
yuvati dharama kaiche raya
pāsarite cāhimane pāsarā nā yāya go
ki kariba ki habe upāya
kahe dvija-caṇḍīdāse kulavatī kulanāśe
apanāra yauvana jācāya
558 mariba mariba sakhi niścaya mariba
krsna hena gunanidhi kāre diyā yāba
tomarā yateka sakhi theke majhu saṅge
marana kāle krsna nāma likha mora aṅge
lalitā prānera sakhi mantra dio kāne
morā deha paḍe yena krsna nāma śune
nāpoḍāio mora anganā bhāsāio jale
marile tuliye rakho tamālera dāle
sei se tamāla taru krsna-varna haya
acetana tanu mora tāhe yena raya
286
Call 'Krishna' with a feeling of separation
Sri Madhavendra Puri - a great devotee of Sri Krishna, was always

engrossed in calling 'Krishna' with an intense feeling of love-sickness.
Though he was a Sanyasi, he was a great Prem Bhakta. He used to lose his
body consciousness and transport with divine ecstasy by the mere sight of
a rain-bearing cloud or a peacock, being reminded of Sri Krishna and His
eternal Sports. He is the Param Guru of Sri Chaitanya Mahaprabhu and is
the first off-shoot of the unique cult of unalloyed loving devotion to Sri
Krishna. Sri Krishna used to sport with him, as a Cowboy. Sri Madhavendra
Puri was always submerged in the intense feeling of separation from Sri
Krishna, and Sri Krishna Prem, and in the climax of this particular
sentiment and mood, he addressed Sri Krishna and calling Him in utter
anguish of heart and uttering his own Sloka558.1 in his last moments, he
kavahuṁ se piyā yadi āse vrndāvane

parāna pāyaba hāma piyā daraśane
puna yadi cāṅda mukha daraśanā pāva
viraha anale māha tanu teyāgiba
558.1 ayi dīnadayārdra nātha he
mathurānātha kadāvalokyase
hṛdayaṁ tvad-aloka-kātaraṁ
dayita bhrāmyati kiṁ karomy aham
(padyāvalī 330)
mahāviraheṇa bhāvaśāvalyodayāt kṛṣṇaṁ prati yadāha tat
śrīmanmādhavendrapurīpādānaṁ padyenānuvarṇayati ayīti | tatra prathamaṁ
svāparādhenāsau naiṣyatīti matvā paramadainyodayāt sakāku prāha ayīti
komalasaṁmbodhane madvidhe dīnajane yā dayā nirargalakaruṇā tayaivārdraḥ
paramasnigdhaḥ he tādṛśa yadyapyahaṁ tvayyaparādhinī tathāpi
dayārdracittatvena dīnāyai mahyaṁ darśanaṁ dehīti bhāvaḥ | punaḥ
pūtanādivadhasmaraṇena nirdayatvasphūrtyā sambodhayati he nātheti |
strīvadhādiṣvatinirdayatvena tavāsmākaṁ tyāgo na vigīta iti bhāvaḥ | yadvāā
dakhiṇatvasphūrtyāha nātha sarvajanarakṣaka tādṛśasvabhāvaṁ tvaktvā asmān
mārayituṁ kathaṁ mathurāṁ gato'si | yadvāā pālanādiguṇasphūrtyāha he nātha
tvayā vayaṁ bahuśo rakhitāḥ kathamadhunā tyaktuṁ yogya iti punardenyam |
punarīrṣyayā sambodhayati | he madhurānātha mathurānāgarībhirhṛ tacittatvāt
kathāṁ grāmyān asmān ramayitumāgamiṣyasīti | yadvāā nanu yuṣmākamahaṁ
sadā pālakaḥ mathurāsthānāṁ yādavādīnāṁ sukhaṁ vidhātumahaṁ kati dināni
tatra tiṣṭāmīti | tatra sadainyamāha | he māthurajanapālaka tvamasmābhiḥ
kadāvalokyase | nanu suhṛdāṁ sukhavidhānānantaramevāgamiṣyāmīti cettatra
savaikalyamāha | he dayita prāṇatoṣaka tavāloko yadadarśanaṁ tena kātaraṁ
sat hṛdayaṁ bhrāmyati na svāsthyaṁ prāpnoti ataḥ kimahaṁ karomi dayitatayā
tat tvameva vadetyarthaḥ | bhāvādīnāṁ lakṣaṇaṁ yathā |
mahāśaktivilāsātmābhāvo'cintyasvarupabhāk | ratvākhva ityayaṁ yukto nahi
tarkeṇa bādhitum | śabalatvantu bhāvānāṁ saṁmardaḥ syāt parasparam iti |
prāyastatraiva mohanodayāt sarva sambhavitumarhatīti | tathāca modano'yaṁ
praviśleṣadaśāyāṁ mohano bhavet | yasmin virahavaivaśyāt sudīptā eva
sātvikāḥ | prāyo vṛndāvaneśvaryāṁ mohano'yamudañcatīti | samyag vilakṣaṇaṁ
yasya kārya sañcāri mohana ityādi ||
(śrī vīracandra gosvāmī kṛta-rasika-raṅgadā ṭīkā)
287
concluded his Lila in this world. "Due to the blazing up of a variety of
sentiments consequent on the separation from the Divine Beloved, Sri
Madhavendra Puri expresses his emotions in his direct appealing address
to Sri Krishna as 'Ayi', which is an affectionate and appealing term of
address. Pray bless me with Your Sight. You are the Embodiment of infinite
sweetness, infinite kindness, and limitless munificence (Madhurya,
Karunya, and Audarya). Whereas, I am lacking in adequate power
(Anurupa Abhiruchi) to relish Your sweetness and an adequate craving to
plunge myself therein. Out of extreme kindness, You bestow Your
sweetness on all who show the least 'Sevonmukhata', irrespective of their
fitness to receive your Kindness or not; You drown all those aspirants who
show the least 'Sevonmukhata', i.e., a craving for better service while
being in service (Sevayam sevayai unmukhata). You are the Protector of
all. So, why not protect me? On many occasions in the past, You have
protected me. Why not kindly do so again? Or is it that You are a
Tormentor? For You did not hesitate even to kill a woman! You killed
Putana without taking her sex into consideration. You are now the Lord of
Mathuravasis and have been attracted by townswomen; and that is why
You show Your aversion to Vrajavasis, who are rustics like me! You are the
Lord of Madhurya Rasa; so why not give me a taste of It too? When will
You ever be seen by me? When shall I have the good fortune to have Your
Sight? My heart is distressed without You! O Merciful Lord! My heart is
extremely restless for want of a sight of You. I cannot bear the separation
from You any longer. My heart becomes unsteady and enters into a stupor.
Your separation stupefies me. What shall I do? Where shall I go? To whom
but You alone shall I resort? What am I doing here? So saying and in
extreme agony of heart and anguish, Sri Madhavendra Puri breathed his
last." It is with such extreme feeling of separation and anguish of
heart that the Lord must be directly called by His Name 'Krishna'
by Which He is as good as purchased and is compelled to give His
Darsan to His ardent devotee.558.1
'Krishna' Nama makes Krishna subservient
"Any one of the Names pertaining to the Descent of Sri Krishna will
grant all the advantages that one obtains by the thrice repetition of the
auspicious thousand Names (Sri Vishnu-Sahasra-Nama)."559 "Arjun, with an
eye on the Pasupatastra, having muttered 'Krishna' Nama to the fullest
extent, not only got it, but became as dear to Him as His very Soul, Whom
he got as his Divine Charioteer."560 "Why praise more? By merely uttering
any Name pertaining to 'Krishnavatar' or Krishna's Descent constantly, one
559 sahasra-nāmnāṁ puṇyānāṁ trir-āvṛttyā tu yat phalam
ekāvṛttyā tu kṛṣṇasya nāmaikaṁ tat prayacchati
288
can obtain excessive joy right from Brahmananda or Spiritual Bliss leading
finally to association with Krishna Himself in His eternal service."561 "One
who, having killed a Brahmin with his own hands out of excessive
infatuation or lust or having drunk liquor, utters only 'Krishna', 'Krishna'
and nothing else, becomes absolutely pure. The word 'Atyanta' indicates
'Sakshat' i.e., in person or with his own hands and in plenty; the participle
'Hanan'. i.e. having killed, shows his desisting from such heinous acts.
Similarly 'Suram piban', i.e., having copiously drunk liquor, but has now
given up this dirty habit. 'Ahoratramekamev Sankirtya' indicates excess of
Sankirtan; or even if he having drunk liquor, day in and day out, utters
only 'Krishna', 'Krishna', becomes absolutely auspicious and pure; or even
if he drinks liquor day and night, but utters 'Krishna', 'Krishna', he
becomes purified."562
"O King! Even crores of the vilest sins of the person are totally
destroyed, in whose speech the most auspicious 'Krishna' Nama somehow
predominantly exists, i.e. the 'Krishna' Nama somehow manifests Itself in
his mouth, without faith, etc., and unintentionally. His sins are not only
immediately destroyed, but his speech too becomes highly propitious.
Even if It remains in his mouth as a symbol, without his having any faith,
the result is always good, as it is in Its very nature to be very auspicious to
all."563 "I lift him who daily remembers even once My Name 'Krishna', even
from the most infernal hell, as I lift the earth at the time of the universal
destruction; or like the lotus immersed in water, I lift him who is immersed
in the hell of worldliness. He will be untouched or unaffected by
worldliness any more, indicating his liberation there from, as is the case
with the lotus that has burst forth from the quagmire." 564 "A person
560 idaṁ kirīṭī saṁjapya jayī pāśupatāstra-bhāk

kṛṣṇasya prāṇa-bhūtaḥ san kṛṣṇaṁ sārathim āptavān
561 kim idaṁ bahunā śaṁsan mānuṣānanda-nirbharaḥ
brahmānandam avāpyānte kṛṣṇa-sāyujyam āpnuyāt
562 hanan brāhmaṇam atyantaṁ kāmato vā surāṁ piban
kṛṣṇa kṛṣṇety aho-rātraṁ saṅkīrtya śucitām iyāt
atyantaṁ sākṣāt svahastena bāhulyenetyarthaḥ | tatra ca hanan dhnanniti
vartamānanirdeśenānivṛtti bodhayati | evamanyatrāpyuhyam |
ahoratramekameva saṅkīrtya iti saṅkīrtanasya bāhulyamātramabhipretam |
yadvā ahorātraṁ surāṁ pibannapīti saṁbanadhaḥ
563 kṛṣṇeti maṅgalaṁ nāma yasya vāci pravartate
bhasmībhavanti rājendra mahā-pātaka-koṭayaḥ
564 kṛṣṇa kṛṣṇeti kṛṣṇeti yo māṁ smarati nityaśaḥ
jalaṁ bhittvā yathā padmaṁ narakād uddharāmy aham
(nṛsiṁha-purāṇa; śrī hari-bhakti-vilāsa 2.11.496)
289
hearing the Vaishnav Mantra 'Krishna' - the Divine Remedy even to him
who is lost to himself, being bitten by the serpent-like worldliness will
become liberated there from. 'Krishna' Nama is the medicine to revive a
person who has lost his consciousness, being bitten by the serpent of
worldliness. There is no other remedy so sure as this 'Krishna' Nama, i.e.,
It is second to none."565
"O hero! Amongst all My Names, 'Krishna' is the most
important Name. It is the sole atonement for all sins and is also
the Best Rescuer. The word 'Mochak' means the Giver or Bestower
of the highest Mukti, i.e., Sri Krishna Himself."566 "He who utters
'Krishna', 'Krishna', in whatever situation he be placed or wherever he may
be, attains the Lotus Feet of Sri Krishna in Golok."567 "O Ballavikanta
(Gopa)! Why should you entertain any idea for practising other courses, so
long as the 'Krishna' Nama ever exists on your tongue? When the Name
'Krishna' throbs on your tongue, even Mahakal will be afraid of you. What
is the earthly good of following Karmamarga, Jnanamarga, Yoga, etc. or
even other forms of devotion, like Sravana, i.e., hearing His Pastimes, etc?
When 'Krishna' Nama always manifests on the tongue, It curbs the
'Tritapas' or the three kinds of distress caused by this Samsar or the
course of worldly life, or It makes him averse to liberation as 'Krishna'
Nama is more full of Transcendental Bliss and is of a higher order than the
state of liberation. It makes even Krishna subservient to the devotee, in
spite of the latter and much against his will."568
'Krishna' Nama is weightier than Nami
"I am telling you, O Sambhu nothing but the bare truth, which is to
be properly cherished. Sri 'Krishna' Nama is the Divine Elixir to restore
565 saṁsāra-sarpa-saṁdaṣṭaṁ naṣṭa-ceṣṭaika-bheṣajam

kṛṣṇeti vaiṣṇavaṁ mantraṁ śrutvā mukto bhaven naraḥ
prāyaścittam aśeṣāṇāṁ pāpānāṁ mocakaṁ param
(prabhāsa-purāṇa; śrī hari-bhakti-vilāsa 2.11.498)
567 yatra yatra sthito vāpi kṛṣṇa-kṛṣṇeti kīrtayet
sarva-pāpa-viśuddhātmā sa gacchet paramāṁ gatim
(pādma-purāṇa; śrī hari-bhakti-vilāsa 2.11.499)
568 ballavī-kānta kiṁ tais tair upāyaiḥ kṛṣṇa-nāma te
kintu jihvāgragaṁ jāgran nirundhe hi mahā-bhayam
taistaiḥ karmajñānādibhiḥ śravaṇādibhaktiprakāraiśca kim ? jāgat sadā
prakāśamānaṁ jihvāggamapi san mahābhayaṁ saṁsāraṁ nirundhe vyāvartayati
; yadvā mahadabhayaṁ mokṣastamapi nirundhe tato 'pi
paramānandarasaviśeṣamayatvāt ||
290
even death itself or like the life-restoring remedy to the dead."569 "He who
breathes his last, uttering 'Krishna', 'Krishna', 'Krishna', by the first
utterance of the Name Krishna', he attains to His Lotus Feet and the
'Krishna', 'Krishna' uttered a second and a third time, remain ever
indebted to the utterer out of a sense or feeling of shame due to Their
indebtedness. This shows that 'Krishna' Nama ever remains in his mouth,
i.e., It will always manifest Itself on his tongue; since the Possessor of the
Name is not different from the Nama, He too, will ever remain indebted to
the utterer, indicating that the Lord too, is won over by uttering His
Name."570 "I bow down to those whom the twin syllables 'Kri-shna'
cause to dance out of rapturous joy, as soon as they enter into
their ears and the hair on whose bodies to bristle up out of thrills
and whose sandals even are quite capable of liberating those
stuck in the quagmire of chronic worldliness."571 "Spiritual
knowledge has found comparison by the fruits that it accomplishes as in
the Sloka 'Salokya-sarshti-sarupya', etc.; but it has never been
possible to weigh the selfless loving devotion to Krishna, Who is
actually won over more by loving devotion than by the acquisition
of spiritual knowledge. Similarly the 'Ashta Siddhis' or the mystic
supernatural powers by practising which, everything belonging to this
mundane world can be achieved, except the Lord, are of no consequence
and can be compared too with the results that they achieve. But Sri
'Krishna' Nama has never been compared, as It is weightier than
even Sri 'Krishna' Svarup"571.1 Those who taste the sweetness of the
ever-blissful Sri 'Krishna' Nama, do not care to entertain the least possible
569 satyaṁ bravīmi te śambho gopanīyam idaṁ mama
mṛtyu-saṁjīvanīṁ nāma kṛṣṇākhyām avadhāraya
570 kṛṣṇaḥ kṛṣṇa kṛṣṇa ity anta-kāle
jalpan jantur jīvitaṁ yo jahāti
ādyaḥ śabdaḥ kalpate tasya muktyai
vrīḍā-namrau tiṣṭhato’nyāvṛṇasthau
antakāle maraṇasamaye'pi ādyaḥ prāguktiḥ śabdaḥ kṛṣṇanām anyau dvau
śabdau ṛṇasthau ṛṇinau tiṣṭhatiḥ tadvasyatayā kṛṣṇakṛṣṇeti sadā tanmukhādiṣu
prādurbhavatīti bhāvaḥ | nāmanāminorabhedena nāmna ṛṇasthatvāt nāmino'pi
ṛṇasthatayā bhagavadvaśīkāritvaṁ jñeyam ||
571 tebhyo namo’stu bhava-vāridhi-jīrṇa-paṅka-
saṁmagna-mokṣaṇa-vicakṣaṇa-pādukebhyaḥ
kṛṣṇeti varṇa-yugalaṁ śravaṇena yeṣāṁ
ānandathūrbhavati nartita-roma-vṛndaḥ
571.1 jñānam asti tulitaṁ ca tulāyāṁ
prema naiva tulitaṁ tu tulāyām
siddhir eva tulitātra tulāyāṁ
kṛṣṇa-nāma tulitaṁ na tulāyām
(padyāvalī 15)
291
longing for liberation in the remotest corner of their hearts. This feeling is
described in Sri Isvar Puri's Sloka thus, "Let those twice-born, such as
Brahmins, Kshatriyas, Vaisyas, etc., who practise 'Yoga, Dhyan, Dharana',
etc., or follow the teachings of the Srutis or do what they will in a dense
lonely forest to achieve concentration of the mind leading up to
'Atmaramatva or Brahma-sakshatkar' and final emancipation, or roam
about from one holy place to another in search of the above. But I shall
never be vexed even if I have to pass through lacs and lacs of births, while
relishing the sweetness of Sri 'Krishna' Nama of Syamasundar, Who has
the splendour of the colour of the collection of night lotuses inside the
bower amongst the dark Kadamba trees. The conclusion is that those
people who practise 'Yoga, Dhyan, Dharana, etc.,' have nothing but final
emancipation as their ultimate goal; but the Bhakti-rasajna Bhaktas,
who can well appreciate and relish the sweetness of the Divine
Name 'Krishna', treat that type of liberation as worse than chaff.
Sri 'Krishna'-Nama-Sankirtan to these Rasajnas is both the Sadhan
and Sadhya, i.e., It is the ultimate end of human existence. 571.2
"The yearning to enjoy the pleasures of heaven makes all people in

their pursuit only very wretched; the desire for liberation only causes
intense distress; even the practice of Yoga or abstract meditation is quite
insipid; what is the use of such abortive exertions? So let my tongue
giving up all these practices, only shout 'Krishna! Krishna'!" 572
"This - my inexplicable existence called 'Krishna' manifesting in my mouth,
doubly enhances its beauty, as the rise of the cool moon brings on the
swelling of the ocean of my thirst for Thee."573 This Sloka573.1 vividly shows
the inexhaustible fund of utter humility of a selfless devotee. "O
571.2 yoga-śruty-upapatti-nirjana-vana-dhyānādhva-sambhāvita-
svārājyaṁ pratipadya nirbhayam amī muktā bhavantu dvijāḥ
asmākaṁ tu kadamba-kuñja-kuhara-pronmīlad-indīvara-
śreṇī-śyāmala-dhāma-nāma juṣatāṁ janmāstu lakṣāvadhi
(padyāvalī 18)
572 svargārthīyā vyavasitir asau dīnayaty eva lokān
mokṣāpekṣā janayati janaṁ kevalaṁ kleśabhājam
yogābhyāsaḥ parama-virasas tādṛśaiḥ kiṁ prayāsaiḥ
sarvaṁ tyaktvā mama tu rasanā kṛṣṇa kṛṣṇeti rautu
(padyāvalī 27)
573 puṣṇānam etat punar-ukta-śobhām
uṣṇetarāṁśor udayān mukhendoḥ
tṛṣṇāmburāśiṁ dviguṇīkaroti
kṛṣṇāhvayaṁ kiñcana jīvitaṁ me
(śrī-kṛṣṇa-karṇāmṛtam 84)
573.1 dīna-bandhur iti nāma te smaran
yādavendra patito’ham utsahe
bhakta-vatsalatayā tvayi śrute
māmakaṁ hṛdayam āśu kampate
(padyāvalī 64)
292
Yadavendra! O Krishna! When I remember Your Name
'Dinavatsala', i.e., One Who is kind to or the friend of the fallen or
miserable souls, It fills me with ever-fresh hopes that I will receive
Your succour, because all Your Names have the meaning easily
deducible from Their etymology and it is Your Creed to live up to
Them. But when I hear from other devotees about Your other Name
'Bhaktavatsala', i.e., a Friend of the devotees, my heart actually shudders
to think if I will ever be eligible to receive Your Kindness, as I am utterly
devoid to Bhakti; as such I may not have the good fortune to have even a
particle of Your Grace." This true feeling doubly enhances their
(devotees) thirst and craving for intense devotion and Sri Krishna
too, being the Embodiment of Munificence (Audarya), and
Sweetness, instead of quenching the devotional thirst, enhances
it fourfold and this process goes on endlessly, without the least
feeling of satiation on either side. This is the true nature of Divine
Intoxication of Sri 'Krishna' Nama"573.1
Victory to Thee, O God! Victory to Thee!
O Divide Illuminator! Have the better of me!
Thou art Krishna! Victory, victory, victory to Thee.
Thou art Nectar to the ears, the mind, and the eyes.574
"May Sri 'Krishna' Nama, Which is the Reservoir of all that is
auspicious, the Destroyer of all the sins of Kali, the Purifier of all
that is pure, i.e., the Primeval Source of Purity, the provision or
allowance to the sage desirous of final beatitude to secure for him
the highest goal of Golok, the only place of eternal rest, for the
words of the wise men like Sri Vyasadev, Sukadev etc., i.e.,
whenever the Name is remembered for the materialisations of
their actions, their words, without taking the form of advice to
others, culminate in the resplendent glorification of Sri Nama
Mahatmya, i.e., the grandeur of the Divine Name, and hence the
ultimate resting place for the words of the sages, the life-breath
of saints who are engrossed in Nama-Sankirtan, and the seed of
the tree of Dharma or religious practices, because all such
practices find their origin in Nama alone, provide in profusion for
the welfare of all of you."575
574 jaya jaya jaya deva deva deva

tri-bhuvana-maṅgala divya-nāma-dheya
jaya jaya jaya deva kṛṣṇa deva
śravaṇa-mano-nayanāmṛtāvatāra
(śrī-kṛṣṇa-karṇāmṛtam 108)
293
'Krishna' Nama - The wish-yielding Gem
"The Name Itself is 'Chintamani', i.e., the wish-yielding Gem

including the achievement of Sri Krishna because it is not different from
Sri 'Krishna' Svarup. All the phrases in the Sloka are adjectival clauses to
the word 'Krishna'. Krishna is 'Chaitanya-rasa-vigraha', i.e., the
Embodiment of luscious sweetness of Divine Consciousness as (1)
'Asvadya', that which is to be tasted, (2) 'Asvadak', that which imparts
taste to others, and (3) 'Asvadan', the act of tasting itself, because the
'Nami', viz., 'Krishna' Svarup is the same as the Name 'Krishna'. Krishna
is also the Divine Embodiment of all-alluring sweetness as
'Chaitanya', i.e., Sri Krishna Chaitanya Mahaprabhu, Who not only
tasted the ever-fresh sweetness of 'Krishna' Nama, but also
imparted It to one and all, in all possible unimaginable ways that
they too should relish Its ravishing sweetness. He is the
Embodiment of the 'Rasa' or the relishing of the Supreme Spirit as the
essence of all being and source of our sensation. 'Chaitanya' is the self-
illuminory principle which increases one's craving to taste the
'Krishna-Nama-Sankirtan-Rasa' more and more, once one tastes of
It a bit, i.e., one who tastes even a drop of this Transcendental
Ocean of 'Krishna-Nama-Sankirtan-Rasa' is sure to be carried
away by Its current and would go on relishing It more and more
and never like to come out of It, inspite of himself. Hence, He is
Krishna - the dual manifestation of the 'Sacchidananda-Rasa-Rupa', i.e.,
the Existence-Knowledge-Bliss-Incarnate as 'Nami' - the Possessor of the
Name, and the 'Nama' - the Transcendental Name Itself. Hence, It is Purna,
i.e., endowed with all His potentialities or powers including those to enable
them to taste sweetness. He is Suddha, i.e., pure without the least tinge of
Maya or His illusory energy and free from any attribute of the material
world and its objects. He is Nitya-mukta, i.e., ever-free. As such those
who take absolute recourse to chanting of the Name are also
freed, once and for all, from the bondage of worldliness. There is
no categorical difference between the 'Nami' and the 'Nama'.576
575 kalyāṇānāṁ nidhānaṁ kali-mala-mathanaṁ pāvanaṁ pāvanānāṁ

pātheyaṁ yan mumukṣoḥ sapadi parapadaprāptaye procyamānam
viśrāma-sthānam ekaṁ kavi-vara-vacasāṁ jīvanaṁ sajjanānāṁ
bījaṁ dharma-drumasya prabhavatu bhavatāṁ bhūtaye kṛṣṇa-nāma
(padyāvalī 19)
576 nāma cintāmaṇiḥ kṛṣṇaś caitanya rasa vigrahaḥ
pūrṇaḥ śuddho nitya mukto 'bhinnatvān nāma nāminoḥ
294
Krishna is the Primeval Cause
"Sri Krishna - the Supreme Lord known as the 'Govinda', Who is the
most perfect Embodiment Of Existence-Knowledge-Bliss existing from
eternity, is the Source of everything and the Primeval Cause of all
causes."577 It is already said in Srimad Bhagavata that "All these are His
Partial Manifestations in various degrees, but Sri Krishna is Svayam
Bhagavan Himself, i.e., the Supreme Lord."578 Hence, He is called
'Paramah', 'Isvarah', and 'Krishna'. In the Sloka577 Krishna is the distinctive
'Noun' or 'Name' and all the other terms are Its Attributes qualifying
'Krishna'. "It is also said by sages like Sukadev that Krishna, Who is
Vasudev, Devakinandan, etc., proving clearly that 'Krishna' is the
singularly Pre-eminent Name amongst all His Names."579 "At the
time of His naming ceremony too, Sri Gargamuni said that His Name for
that Yuga, would be 'Krishna', because of (1) the heavenly blue
colour of His complexion, (2) His power of attracting to Himself all
- both animate and inanimate creations, (3) because of His
assuming upon Himself all the powers of His Partial
Manifestations and of all Yugavataras too in super-abundance
which conclusively proves His authority over all, including the
other Avataras."580 Because of these, His Name 'Krishna' is
etymologically significant, i.e., has all the meaning easily
deducible from etymology of the Name, 'Krishna', and (4) includes
the meaning of One Who has the twin syllables (Varnas) 'Kri-shna'
in His Name. It is also said in Prabhas Khanda, 'O hero (Arjun)! Out of all
My Names, 'Krishna' is the most important Name."581 In Brahmanda
Purana it is said, 'All that is obtained by the thrice repetition of Sri
Vishnu-Sahasra-Nama is grandly achieved by the utterance of
'Krishna' Nama once."582 All these facts refer to 'Krishna’ only as the
577 īśvaraḥ paramaḥ kṛṣṇaḥ saccidānanda-vigrahaḥ

anādir ādir govindaḥ sarva-kāraṇa-kāraṇam
(śrī-brahma-saṁhitā 5.1)
579 kṛṣṇāya vāsudevāya devakī-nandanāya ca
nanda-gopa-kumārāya govindāya namo namaḥ
580 āsan varṇās trayo hy asya gṛhṇato 'nuyugaṁ tanūḥ
śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ
(prabhāsa-purāṇa; śrī hari-bhakti-vilāsa 2.11.498)
582 sahasra-nāmnāṁ puṇyānāṁ trir-āvṛttyā tu yat phalam
ekāvṛttyā tu kṛṣṇasya nāmaikaṁ tat prayacchati
295
Supreme Lord. The Epithet 'Govinda' only explains His special aspect of
Mastery, Overlordship, or Indratva over all the sense-organs, i.e.,
'Gavendratva' and hence It qualifies 'Krishna'.
"Hence, by conventional acceptance, the eminence of
'Krishna' Nama is proved, the other terms being Its adjectives."583 It is
clearly mentioned thus: "He assumed appropriate Forms befitting the
three Yugas with suitable tints of complexion, like white, red and
yellow, which are now merged in 'Krishna' (sky blue) colour. Hence,
He will be known as 'Krishna', because that is the tint that predominates in
this Yuga."584 "He has many Names depicting His characteristic
qualities."585 "The syllable 'Krish' denotes the property of 'drawing towards
oneself or attracting', or 'Existence', and the suffix 'na' denotes 'Bliss'. The
culmination of these realities in the Supreme Being is 'Krishna', i.e., Who is
Eternal Bliss."586 "The meaning derived etymologically is also the same. A
similar Sloka587 is met within the commentary of the 18-letter Mantra in
Gautamiya Tantra. The root 'Bhu' is used to indicate that from which all
wishes originate, which has the same meaning as that of 'Krishna'. In the
Gautamiya Tantra, the root 'Bhu' is used to indicate its quality of
'Existence'. Hence, the root 'Krish' denotes 'Existence'; the suffix 'na'
means 'Bliss'; 'Atma' means Bliss. So if the meaning of 'Krish' is also that
of the root 'Bliss' then only all the meanings can be established, because
the roots 'Krish', 'Bhu' and 'Asti' are indicative of all 'Kriyas' or actions. In
the Gautamiya Tantra, even if the root 'Bhu' stands for 'Satta' or
existence, its meaning is the same as that of the root 'Krish'. When it is
said that an earthen jar exists, it refers to its own existence and not to that
of any other object like cloth, etc. Similarly if the root 'Krish' is taken to
mean 'attraction', the suffix 'na' means bliss or happiness arising
therefrom. 'Samanyadhikarana' or the state of their relating to the same
object is not possible; hence, it is to be taken as the use of identity
between the cause and effect, as in the statement 'Ayurghritam', i.e.,
'ghee is life'. Here though 'ghee' is the 'cause' for the longevity of life, it is
taken as 'life' itself. In the same way 'Bliss' is the cause of 'attraction', and
583 ataeva kṛṣṇe kartṛtvāt sarvotkarṣakatvāt kṛṣṇa iti mukhyaṁ nāma

(śrī-brahma-saṁhitā 5.1; śrī-jīva-gosvāmi-ṭīkā)
585 bahūni santi nāmāni rūpāṇi ca sutasya te
guṇa-karmānurūpāṇi tāny ahaṁ veda no janāḥ
586 kṛṣir bhū-vācakaḥ śabdo ṇaś ca nirvṛti-vācakaḥ
tayor aikyaṁ paraṁ brahma kṛṣṇa ity abhidhīyate
587 kṛṣi-śabdaś ca sattārtho ṇaś cānanda-svarūpakaḥ
sukha-rūpo bhaved ātmā bhāvānanda-mayatvataḥ
296
the former has been substituted by its effect, i.e., 'attraction' - the effect
of 'Bliss' or the effect is identified with the cause. He, Who through His
Own Bliss causes attraction or attracts, is Himself 'Krishna'. "He is
also known as 'Param Brahman' because of the ever-increasing superiority
of His attractive power over those of all. He is also known as the Supreme
Lord because of His vastness and His Nature to cause others to
increase."588 How He accomplishes this is told in the Srutis. It is also said in
the Brihad Gautamiya Tantra thus: "The root 'Krish' denotes 'Existence'
and the suffix 'na' denotes 'Bliss'. Hence, by their union, the term 'Chit' is
attributable to Param Brahman only."589 "Krishna is Bliss endowed with
the power of attracting all; because of His Blissful Svarup or
disposition, the Jiva or Atma becomes blissful, being engrossed in
Divine Love."590 "He is called 'Krishna' because He attracts all both
movables and immovables. He is also called 'Kala' because He is the
Controller of all."591 Uddhav says, "Sri Krishna because of His
incomprehensible affluence, is the Master of the three worlds. He, Whose
all desires are fulfilled and Whose footstool is ever being respected by the
tips of the crowns of all the Kings, offering their due tributes to Him, is also
ever being served by the goddess of fortune, prosperity, and beauty."592
Sri Krishna says to Arjun, "I am pervading the whole universe with
an aliquot part of My Person."593 In the Tapani Sruti, it is said.
"Krishna is the Sole Controller and He is solely to be sung and
glorified by all."594 "Because of His Overlordship, He is 'Paramah', i.e., He
Who is served by Sri Lakshmi, i.e., the Goddess of affluence of all Saktis or
regal powers."595 "That Sri Krishna is the highest God."596 In Srimad
588 bṛhattvād bṛṁhaṇatvāc ca tad brahma paramaṁ vidur

589 kṛṣi-śabdaś ca sattārtho ṇaś cānanda-svarūpakaḥ
sattā-svānandayor yogāc cit paraṁ brahma cocyate
590 yasmād evaṁ sarvākarṣaka-sukha-rūpo’sau tasmād
ātmā jīvaś ca tatra sukha-rūpo bhavet
591 athavā karṣayet sarvaṁ jagat sthāvara-jaṅgamam
kāla-rūpeṇa bhagavān tenāyaṁ kṛṣṇa ucyate
593 viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat
594 eko vaśī sarvagaḥ kṛṣṇa īḍyaḥ
595 paramaḥ sarvotkṛṣṭā mā lakṣmī-rūpāḥ śaktayo yasmin
596 kṛṣṇo vai paramaṁ daivatam
297
Bhagavata it is said, "I bow down to the Primeval Purush known as
'Krishna."597 Sri Sukadev tells Parikshit thus, "Know Him to be Krishna,
Who is the Soul of all souls, and Who, for the welfare of all, i.e., to
attract the minds of all towards Himself wherein lies their eternal
welfare, manifests Himself as a Human Being out of sheer
kindness."598 His Pastimes like a Human Being are solely due to His being
under the influence of His Kindness. Suta says, "O Krishna, O
Krishnasakha, i.e., the Friend of Arjun! O the most excellent among the
Vrishnis! O the Destroyer of spiteful Kings! O Ye of undiminishing prowess!
O Govinda, i.e., Controller of all the sense-organs! You Whose
Glory is ever being sung by Your servants like Narada and
multitudes of Gopis! O Ye Who are auspicious to the ears! Protect
us by instilling in us selfless devotion to You."599
Gauranga - The Namavatar of Krishna
In this Sloka 'Krishnavarnam tvishakrishnam'600 the Kali Yugavatar,

after the descent of Svayam Bhagavan Sri Krishna, is referred to as "Who
is 'Akrishna', i.e., is fair and yellowish in colour. Wise people adore the
splendour of His complexion as in 'Asan Varnastrayo hyasya, etc.'." In this
Sloka after describing the three colours of His Complexion for the three
597 puruṣam ṛṣabham ādyaṁ kṛṣṇa-saṁjñaṁ nato’smi

598 kṛṣṇam enam avehi tvam ātmānam akhilātmanām
jagad-dhitāya so 'py atra dehīvābhāti māyayā
599 śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-
rājanya-vaṁśa-dahanānapavarga-vīrya
govinda gopa-vanitā-vraja-bhṛtya-gīta
tīrtha-śravaḥ śravaṇa-maṅgala pāhi bhṛtyān
600 kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ
śrī-kṛṣṇāvatārānantara-kali-yugāvatāraṁ pūrvavad āha—kṛṣṇeti | tviṣā
kāntyā yo’kṛṣṇo gauras taṁ sumedhaso yajanti | gauratvaṁ cāsya,
āsan varṇās trayo hy asya gṛhṇato’nuyugaṁ tanuḥ
śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ
ity atra vāri-śeṣya-pramāṇa-labdham idānīm eva tad-avatāra-
padatvenābhikhyāte dvāpare kṛṣṇatāṅgata ity ukteḥ, śukla-raktayoḥ satya-tretā-
gatatvena darśitatvāc ca | atītasyātītatvaṁ prācīnāvatārāpekṣayā atra śrī-
kṛṣṇasya paripūrṇa-rūpatvena vakṣyamāṇatvād yugāvatāratvaṁ tasmin sarve’py
avatārā antar-bhūtā iti tat-tat-prayojanaṁ tasminn ekasminn eva sidhyatīty
apekṣayā tad evaṁ yad dvāpare śrī-kṛṣṇo’vatarati tadaiva kalau śrī-gauro’py
avataratīti svārasya-labdhaḥ śrī-kṛṣṇāvirbhāva-viśeṣa evāyaṁ gaura ity āyāti,
tad-avyabhicārāt |
298
Yugas, the colour of the residuary Yuga, viz., of Dvapar adopted by Him is
described as' Krishna' - heavenly blue hue. Because the Satya and Treta
Yugas had already elapsed, the 'Pitavarna' of the Descent refers to the
already past Avatar. Here it is said that Sri Krishna is the Fullest
Manifestation, i.e., Svayam Bhagavan,551 all the other Avatars are merged
or included in Him and all the functions of the Yugavataras will be
accomplished by Him only. He, Who descends as Svayam Bhagavan
Sri Krishna in Dvapar, will certainly descend as 'Gaur' in the
following Kali Yuga, indicating thereby that the 'Gaur' Avatar is
the special Descent of Sri Krishna Himself possessing a natural
excellence and elegance. This Descent of 'Gaur' is described by Sri
Vyasadev with unfailing accuracy with His Own Epithets like
'Krishnavarnam', etc., i.e., One in Whose Name the two syllables 'Kri-shna'
exist as the Name 'Sri Krishna Chaitanya' discloses His Krishnatva
(Svayam Bhagavattva) of Which the twin syllables 'Krishna' connected
tad etad āvirbhāvatvaṁ tasya svayam eva viśeṣaṇa-dvārā vyanakti—

kṛṣṇa-varṇaṁ kṛṣṇety etau varṇau ca yatra yasmin śrī-kṛṣṇa-caitanya-deva-
nāmni kṛṣṇatvābhivyañjakaṁ kṛṣṇeti varṇa-yugalaṁ prayuktam astīty arthaḥ |
tṛtīye śrīmad-uddhava-vākye samāhṛtā ity ādi padye śriyaḥ savarṇena [bhā.pu.
3.3.3] ity atra ṭīkāyāṁ, śriyo rukmiṇyāḥ samāna-varṇa-dvayaṁ vācakaṁ yasya
sa śriyaḥ sa-varṇo rukmī ity api dṛśyate |
yad vā, kṛṣṇaṁ varṇayati tādṛśa-sva-paramānanda-vilāsa-smaraṇollāsa-
vaśatayā svayaṁ gāyati, parama-kāruṇikatayā ca sarvebhyo’pi lokebhyas tam
evopadiśati yas tam | athavā, svayam akṛṣṇaṁ gauraṁ tviṣā sva-śobhayā
viśeṣeṇaiva kṛṣṇopadeṣṭāraṁ ca yad-darśanenaiva sarveṣāṁ kṛṣṇaḥ sphuratīty
arthaḥ | kiṁ vā, sarva-loka-draṣṭāraṁ kṛṣṇaṁ gauram api bhakta-viśeṣa-dṛṣṭau
tviṣā prakāśa-viśeṣeṇa kṛṣṇa-varṇaṁ tādṛśa-śyāmasundaram eva santam ity
arthaḥ | tasmāt tasmin śrī-kṛṣṇa-rūpasyaiva prakāśāt tasyaivāvirbhāva-viśeṣaḥ sa
iti bhāvaḥ |
tasya bhagavattvam eva spaṣṭayati—sāṅgopāṅgāstra-pārṣadam aṅgāny
eva parama-manoharatvāt, upāṅgāni bhūṣaṇādīni mahāprabhāvatvāt, tāny
evāstrāṇi sarvadaivaikānta-vāsitvāt, tāny eva pārṣadāḥ bahubhir mahānubhāvair
asakṛd eva tathā dṛṣṭo’sāv iti gauḍa-varendra-suhmotkalādi-deśīyānāṁ mahā-
prasiddheḥ | yad vā, atyanta-premāspadatvāt tat-tulyā eva pārṣadāḥ śrīmad-
advaitācārya-mahānubhāva-caraṇa-prabhṛtayas taiḥ saha vartamānam iti
cārthāntareṇa vyaktam |
tad evaṁ-bhūtaṁ kair yajanti ? yajñaiḥ pūjā-sambhāraiḥ, na yatra yajñeśa-
makha mahotsavāḥ (śrīmad-bhāgavata 5.19.24) ity ukteḥ | tatra ca viśeṣeṇa tam
evābhidheyaṁ vyanakti—saṅkīrtanaṁ bahubhir militvā tad-gāna-sukhaṁ śrī-
kṛṣṇa-gānaṁ tat-pradhaṇaiḥ | tathā saṅkīrtana-prādhānyasya tad-āśriteṣv eva
darśanāt, sa evātrābhidheya iti spaṣṭam | ata eva sahasra-nāmni tad-avatāra-
sūcakāni nāmāni kathitāni, suvarṇa-varṇo hemāṅgo varāṅgaś candanāṅgadī |
sannyāsa-kṛc chamaḥ śāntaḥ ity ādīni darśitaṁ ca | etat parama-vidvac-
chiromaṇinā śrī-sārvabhauma-bhaṭṭācāryeṇa
kālān naṣṭa bhakti-yogaṁ nijaṁ yaḥ
prāduṣkartuṁ kṛṣṇa-caitanya-nāmā
āvirbhūtas tasya pādāravinde
gāḍhaṁ gāḍhaṁ līyatāṁ citta-bhṛṅgaḥ
(krama-sandarbhaḥ)
299
with His Name are befittingly present; or One Who Himself sings 'Krishna'
out of excessive joy arising from the recollection of His ecstatic Pastimes
and out of sheer uncontainably exuberant kindness to Jivas, preaches It to
all of them; or One Who is 'Akrishna', i.e., 'Gaur' (yellowish fair
complexioned), by the splendour of His complexion alone infuses into the
people the feeling to take 'Krishna' Nama, or Who by His very presence
alone inspires one and all to utter 'Krishna'; or the Caretaker of all people;
Krishna, though He descends as 'Gaur', is realised by His ardent devotees
as Svayam Bhagavan Sri Krishna only by the splendour or Divine
illumination which conclusively proves that He, i.e., 'Gaur' is the Descent
in toto of Sri Krishna only. His Svayam Bhagavattva is elucidated by the
explanation of the term 'Sangopangastraparshadam', i.e., He Who is ever
present with His Attributes, secondary Attributes, which are in themselves
His ornaments due to their all-alluring nature and are also His because of
their great prowess, and are also His Parshadas as His retinue or
attendants residing always near Him; thus He has been experienced by a
great many personages of Bengal, Bihar, Orissa, etc., or Who lives with His
Angas, i.e., Sri Nityananda Prabhu, Sri Advaita Acharya, etc., Who like Him
are also the subject of the intense love and esteem of all in a like manner;
by the second meaning, the same meaning is arrived at. How is He
worshipped? He is worshipped with the necessaries of worship to which
the words like 'Na yatra yajnesamakhah, etc, Bh. 5.19.24' of gods bear
testimony. By the adjective 'Sankirtan-prayaih' qualifying the word
'Yajnaih', Sri Vyasadev indicates the subject-matter, viz., 'Sankirtan',
i.e., the loud congregational chanting of 'Krishna' Nama in unison
and relishing the Bliss thereof. This shows that Sankirtan was also the
subject-matter of His followers. Hence, in Sahasra-Nama, the 149th
Chapter of Mahabharata in Dan Dharma, all His Names describing His
various Attributes and indicative of Descent as 'Gaur' are met with, of
which, the particular Sloka 'Suvarna-varno hemango, etc.,' means, "One
Who has the splendour of gold, of yellowish complexion, of beautiful Body,
Wearer of the most excellent bracelets, a Sanyasi, etc.," Which are
applicable to Sri Gauranga Mahaprabhu. This has been clearly disclosed by
the most eminent Sri Sarvabhaum Bhattacharya, "O the wasp-like mind!
Clasp fast to the Lotus Feet of Sri Krishna Chaitanya Who descends on this
earth to manifest the Glory of His loving devotion, which had disappeared
with the lapse of time." "In Prahlada's words 'Chhannah kalau
yadabhavastriyugotha sa tvam, Bh. 7.9.38', He is known as 'Tri Yuga' also,
as His real Form is concealed (not disclosed) in Kali Yuga, i.e., One Who
assumes His Real Forms in Krita, Treta, and Dvapar Yugas.600
300
Prayers invoking Gaur-Krishna's blessings
"O Protector of those gone to You for refuge! O Supreme Lord! I bow
to Your Lotus Feet Which are always fit to be mediated upon without the
least restrictions of time and place, which destroy all impediments like,
Karma, Jnan, Yoga, to the practice of unalloyed devotion to You, Which are
the wish-yielders, and holy because of Their being the resort of the holy
river Ganga, Which are ever being extolled by Siva and Brahma, Which are
the fittest sanctuary to be sought after by all, Which destroy the acutest
distress of their servants and Which are the ship to cross this ocean of
worldliness."601 "O Omnipresent Illuminator! O Lord Who manifest the six
divine excellences! He who is indeed favoured even with an iota of Your
Grace, alone knows the true significance of Your grandeur, and no one
else, even if he hankers after it for a long time, by practising everything
other than Your loving devotion."602 "O my Protector! O Divine Fulfiller of
all desires! Either in this existence or in any other birth, if it be my good
fortune to happen to be counted one amongst Your countless devotees, I
shall wholeheartedly serve Your Lotus Feet. Then only such a person would
be considered very fortunate and not otherwise."603 "O Lord! Though none
of Your wishes yet remains to be fulfilled, You dearly drank the milk of
Vraja's cows and Gopis in the Form of their calves and sons, although all
the sacrifices offered from ages immemorial have not been able to satisfy
You. How highly blessed indeed are the cows and the Gopis of Vraja!"604 "I
shall consider myself as more than highly fortunate, if I am allowed to be
born in any species, either as a blade of grass or even as a worm, so that I
may have a full and thorough top-to-toe ablution in the feetdust of any of
601 dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ

tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam
bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ
vande mahā-puruṣa te caraṇāravindam
602 athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan
603 tad astu me nātha sa bhūri-bhāgo
bhave 'tra vānyatra tu vā tiraścām
yenāham eko 'pi bhavaj-janānāṁ
bhūtvā niṣeve tava pāda-pallavam
604 aho 'ti-dhanyā vraja-go-ramaṇyaḥ
stanyāmṛtaṁ pītam atīva te mudā
yāsāṁ vibho vatsatarātmajātmanā
yat-tṛptaye 'dyāpi na cālam adhvarāḥ
301
the Vrajavasis whose very life-breath is Sri Mukunda, a particle of Whose
Feetdust is even now being sought after by the Srutis from time
immemorial."605
"O Krishna! So long as people do not accept You as their own, i.e., so
long as they do not form any relationship like Dasya, Sakhya, Vatsalya,
and Madhurya, or that of a beloved wife with You, all the peculiarities like
passion, love, anger, etc., act as thieves with them, the house becomes a
dungeon and the delusion of the mind which makes them think the
transient objects and pleasures as eternal bliss and by which they become
addicted to the gratification of the senses, fetters their feet. But as soon
as they take absolute shelter in You, even anger conduces to the
advancement of their devotion to You. O Krishna! The
Embodiment of Transcendental Bliss! When people become
devoted to You, they naturally treat all the worldly enjoyments,
relations, friends, guests, etc., as emblems of Your Grace and all
the five passions, like Kama (desire), Krodha (anger), Lobha
(greed), Moha (delusion), and Mada (passion), which in a non-
devotee cause his retrogradation, become the supporters of his
continued progress of devotion. If You do not accept them as Your
Own, all these feelings become so to say their curses which jointly and
severally bring about their downfall."606 "O Krishna! Pray forgive me. You
are Omniscient. You are the Supreme Being. You are the Lord of the
universe. This whole creation is treated by me as Yours. I am only Your
vassal. Hence, without your Grace I am not fit to acquire the good fortune
of these blades of grass and other fortunate beings of Vrindavan."607 "Fie
upon us all who are averse to You, O Adhokshaj! Cursed be our births, in
spite of our triple purity of birth as Brahmins, purity attained because of
the Gayatri Mantra, and the purity because of our performance of the
sacrifices (Yajnas)! Cursed be our learning, our Yogic practices and plenty
of knowledge too!"608 "I bow down again and again to Sri Krishna, Who is
known as 'Vasudev', the Supreme Being 'Hari', and 'Govinda', Who
605 tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ
yad gokule 'pi katamāṅghri-rajo-'bhiṣekam
yaj-jīvitaṁ tu nikhilaṁ bhagavān mukundas
tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva
606 tāvad rāgādayaḥ stenās tāvat kārā-gṛhaṁ gṛham
tāvan moho 'ṅghri-nigaḍo yāvat kṛṣṇa na te janāḥ
607 anujānīhi māṁ kṛṣṇa sarvaṁ tvaṁ vetsi sarva-dṛk
tvam eva jagatāṁ nātho jagad etat tavārpitam
608 dhig janma nas tri-vṛd yat tad dhig vrataṁ dhig bahu-jñatām
dhik kulaṁ dhik kriyā-dākṣyaṁ vimukhā ye tv adhokṣaje
302
destroys all kinds of distress of those who have taken shelter in Him."609
"Sages have praised that Your Nectarine Accounts revivify the tormented
and sullen souls, that they destroy all kinds of sins, that they are
auspicious to the ears, that They are full of Divine Attributes, and that
those people who sing Them are indeed very fortunate on the face of the
earth."610 "I bow down to the Supreme Lord Sri Krishna, Whose
Nama-Sankirtan totally destroys all kinds of sins, i.e., Adhidaivik,
Adhibhautik, and Adhyatmik, and only the prostrated obeisances
to Whom completely eradicate all kinds of distress."611 "I bow
down to Him Whose Svarup is the Divine Name, to him who
babbles the Name, to him who is purified by the Name and to Him
Who is full of Names and to Him Who is saturated with the
Names."612
Hast thou a heart to cross life's stormy ocean,
And yearnest thou for luscious Sankirtan's fruition,
And blessings of Fulsome Bliss of Krishna-Prem?
Then take absolute refuge in Gaur-Krishna's Name.
609 kṛṣṇāya vāsudevāya haraye paramātmane

praṇata-kleśa-nāśāya govindāya namo namaḥ
610 tava kathāmṛtaṁ tapta-jīvanaṁ
kavibhir īḍitaṁ kalmaṣāpaham
śravaṇa-maṅgalaṁ śrīmad ātataṁ
bhuvi gṛṇanti ye bhūri-dā janāḥ
611 nāma-saṅkīrtanaṁ yasya sarva-pāpa praṇāśanam
praṇāmo duḥkha-śamanas taṁ namāmi hariṁ param
612 namo 'stu nāma rupāya namo 'stu nāma jalpine
namo 'stu nāma śuddhāya namo nāma mayāya ca
303
ADDRESS TO MY ERRING SELF
Sing aloud, sing aloud 'Krishna' Nama in prayers,

That cleans mind's mirror of sins' many layers.
Chant aloud, O chant aloud Krishna's sweet Names,
That rid life's fires and the fury of their flames.
Drink deep of the Fount of Krishna's Name aright,
That virtue may thrive as water-lily by moonlight.
Utter 'Krishna', utter 'Krishna', utter Krishna's Name,
That enlivens the Lores and Vraja's Fairy Dame.
Delve deep, delve deep in Krishna's lovely Name:
It swells ecstasy's tide and sets all aflame.
Shout 'Krishna', shout Krishna' with your might and main;
Its Nectar sure shall saturate souls innermost grain.
Cry 'Krishna' cry 'Krishna', 'Krishna' aloud and bold,
That 'Krishna' wins you o'er and holds you in His fold.
See 'Krishna' see 'Krishna' - the Enchanter of hearts sore;
He envelops the soul with Love right up to the core.613
Krishna'! Your Powers full are imbued in Your Name!
'Time and clime control not chain of Name' You claim.
So Mighty Kind You are and I - horridly, incurably blind!
Misfortunes sorely grind, by Your Love is untouched my mind.614
A drooping blade of grass ne'er raises its head,
Nor grumbles e'en a little, when trod on its bed,
So let me be humbler than this grass-blade,
And chant 'Krishna' aloud with tears' raid.
The tree offers all it owns, to one who asks,
Tho' itself e'er in drought, rain, and sun basks;
It shelters the traveller from the scorching sun,
And asks naught in return for services done.
613 ceto-darpana-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanaṁ

śreyaḥ-kairava-candrikā-vitaranaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrnāmrtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-krsna-saṅkīrtanam
614 nāmnām akāri bahudhā nija-sarva-śaktis
tatrārpitā niyamitaḥ smarane na kālaḥ
etādrśī tava krpā bhagavan mamāpi
durdaivam īdrśam ihājani nānurāgah
304
The heartless man plunders it of fruit and flow'r,
Of bark and bough: and once for all fells it o'er,
To roof his house; he burns it! so odd it sounds!
Man's un-ending greed knows no bounds!
Yet matchless is the tree in forbearance;
Pray give me patience in plenty, for once.
Free me of my ego and lust for name and fame,
Make me civil and for ever chant Your Name.615
I covet not the bait of poesy, pelf, and paradise,
Yet meekly in Ye I seek selfless devotion likewise;
In life after life, I care not for any station,
'Twixt Ye and me, I pray for no separation.616
O Krishna! Lift this luckless slave stuck in worldly mire,
Grievously tormented am I with countless calamities dire!
Pray give me space that a speck of dust would take,
On Your Lovely Lotus Feet, if only, for pity's sake!617
When shall my eyes, while uttering Thy Name,
Be flooded with tears and my mortal frame
Be bristled with the hair standing on end
And to choke my voice, my feelings would tend?618
O Govinda! A moment metamorphoses into a Deathless age,
And tears gush out like rivers in rage;
Separation from Ye has cost me so much harm,
That the world to me, has lost all its charm.619
Let Him hug me - His belov'd to pulp, if He Will,
Or crush my vitals or His absence kill.
615 trnād api su-nīcena taror api sahisnunā
amāninā māna-dena kīrtanīyaḥ sadā harih
616 na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi
617 ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ visame bhavāmbudhau
krpayā tava pāda-paṅkaja-
sthita-dhūlī-sadrśaṁ vicintaya
618 nayanaṁ galad-aśru-dhārayā
vadanaṁ gadgada-ruddhayā girā
pulakair nicitaṁ vapuḥ kadā
tava nāma-grahane bhavisyati
305
Or the Self-Willed Dissolute hold me in fee!
My Sole Overlord is He! O none else than He!620
619 yugāyitaṁ nimesena caksusā prāvrsāyitam

śūnyāyitaṁ jagat sarvaṁ govinda-virahena me
620 āślisya vā pāda-ratāṁ pinastu mām
adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampato
mat-prāna-nāthas tu sa eva nāparah
306
THE HYMN OF LIFE
Hail Thee 'Hari Nama! Kali Yuga's Sole Resort!

For the ship of life, foul weather's safest Port.
Without Thee there's no other Support to seek;
With my heart and soul, honestly to Thee I speak.
O 'Hari' Nama! In Thee I take refuge with all my heart;
Tho' in singing Thy Glories. Upanishads play their part,
Yet unable are they to do justice to Thy Greatness.
Thou art e'er being sung by Yogis in their sedateness!
O Akshara-Form! Victory to Thee! Thou art always sought,
For Thou appeasest e'en those who in worldliness are caught.
Thou art e'er being sung by sages with bright prospect,
As Thou purifiest e'en a sinner, uttering Thee in disrespect.
O Bhagavan! the Sun of 'Krishna' Name!
Who can aptly describe Thy enduring Fame?
Thy dim reflection, dispelling Universe's ignorance,
Confers on all the boon of Krishna-Prem's affluence.
The deeds of past births, which the Vedas call,
Destiny, remain undestroyed unless endur'd by all;
Yet, unendur'd. Thy dim reflection destroys them as well,
Tho' meditation on Brahman fails to save them from their spell.
Victory to Thee! O 'Krishna' Nama - the Fount of Divine Bliss!
Meditation's pains and troubleous rituals Thou dost thus dismiss.
O Harbinger of Krishna's Feet! howsoe'er Thou art spoken,
My Faith in Thee - my Nectar, Life, and Ornament be unshaken!
Thou art both a Means and an End in Itself to me.
Make me Thy 'ternal slave till the soul in this body be.
Without Thy Mercy there's in the world no succour for me!
If Thou deniest my wish, what would my fate be?
Except for Thee there's none I can call my own;
O where should I go, if Thou dost me disown?
In sins vile, I am sunk o'er head and shoulders.
And ruefully I am aflame in their smoulders.
Calling Thee aloud unmotivated,
My heart by Thy glamour is captivated,
For diffusest Thou resplendent Love around,
My soul by Thy Kindness is spell-bound.
God's Grace is the richest possession of mankind,
Before which Fate's cruellest blows fail to grind;
Death, as it must come, comes to all ere long,
Let Gaur-Hare! Gaur-Krishna! be my swan-song.
307

The Divine Name

Uploaded by

Copyright:

Available Formats

The Divine Name

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The Divine Name

Uploaded by

Copyright:

Available Formats

THE DIVINE NAME

Raghava Chaitanya Das

SRI GAUR JAYANTI

HARIDAS THAKUR AND THE SNAKE-CHARMER..............................................111

2. SRI NAMA-SANKIRTAN PURIFIES THE CHANTER'S FAMILY, ASSOCIATES, ETC............................................243

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurun vaiṣṇavaṁś ca

yad advaitaṁ brahmopanisadi tad apy asya tanu-bhā

rādhā krsna-pranaya-vikrtir hlādinī śaktir asmād

cirād adattaṁ nija-gupta-vittam

gauraḥ sac-caritāmṛtamrita-nidhir gauraṁ sadaiva stuve

madhuryair-madhubhiḥ sugaṅdhi bhajana-svarṇāmbu-jānāṁ vanaṁ

namo 'stu nāma rupāya namo 'stu nāma jalpine

I bow Ye! O Divine Brahmin Twins!

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau

Out of Mercy alone the Glories of the Divine Name,

Sri Krishna is ever dallying as an exemplary lover of Himself as Sri

* Excerpt from Nam-bhajan

Divine Name - The sweetest of all

"THE Name 'Krishna' is sweeter than all the sweetest sounds,

1 madhura madhuram etan maṅgalaṁ maṅgalānāṁ

Different Divine Dispensations

The topic - what constitutes service of the Supreme Godhead, is a

3 anye kṛta-yuge dharmās-tretāyāmapare matāḥ

Hence, in the words of the Sastras, the performance of the

The condition of man in this age is lamentable. At every moment he

5 kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ

Age of free controversy

The legacy of hatred, jealousy, disease and starvation is incalculably

Divine Grace - Essential

Human beings are weaklings in all respects. Their achievements may

Self-surrender - Way to Divine Grace

Divine Name - The sole path for all

* See footnote 113

Divine Name - Its true nature

"The Name 'Krishna' is Chintamani - the Bestower of all

7 etan nirvidyamānānām icchatām akutobhayam

Name and Form identical

"The Name of Sri Krishna and the Transcendental Form of Sri

9 *** 'krsna-nāma', 'krsna-svarūpa' — duita 'samāna'

Lord Chaitanya - His method of propaganda

The Glory of the Transcendental Name and Its practice is inspiringly

Saint's lives - Humanity's guiding stars

Though born of a Muslim family, he possessed an inexplicable

Thakur and Tarak-Brahma-Nama

The 'Tarak-Brahma-Nama', a formula composed of the sixteen

Thakur and his adversaries

Thakur and Ramachandra Khan

All the virtuous inhabitants of the village regarded Thakur Haridas as

Ramachandra Khan's evil plots

Being a great devotee, Haridas Thakur was a living example of all

Thakur and the young harlot

The young harlot, tempted by the huge offer of Ramachandra Khan,

Harlot's second memorable night

Third attempt - Harlot converted

13 thākura kahe, — "gharera dravya brāhmane kara dāna

Harlot - a faithful disciple and saint

Glory of the Divine Name

The inhabitants of the surrounding villages were greatly astonished

Ramachandra Khan's doom