A Drop of the Ocean of Nectar of the Holy

Name
(Śrı̄man-nāmāmr.ta-sindhu-bindu)
Version 0.1

by
Manindranath Guha
translated
by
Neal Delmonico

October 24, 2001

ii
Contents

Prologue v

1 The Best Way of All 1

1.1 Viśvanātha Cakravartin’s Conclusion . . . . . . . . . . . . . . 6
1.2 Sanātana Gosvāmin’s Conclusion . . . . . . . . . . . . . . . . 7
1.3 The Easiest Way . . . . . . . . . . . . . . . . . . . . . . . . . 8

2 The First Principles of the Holy Name 9

2.1 The Holy Name: its Compassion and Generosity . . . . . . . . 12
2.2 The Adumbration of the Holy Name . . . . . . . . . . . . . . 16

3 Offenses to the Holy Name 19

iii
iv Contents
Prologue

Laghu: O Master, Dearest to Mukunda, Teacher of the Holy Name! To-

day My mind is depressed seeing the frightening direction of this material
world. Today I am severely wounded by the blows of desires and subcon-
scious urges. In front of me death spreads open its mouth. In the river of
time we are like little bubbles that appear for a second and then dissolve
forever. In the midst of this, what is the best and easiest way to regain
balance, to conquer death and attain immortality? Please tell me.
Goswami: Look. This material world is like a forest fire, but until the
mind is a little cleansed it does perceive the heat. It is a good sign indeed
that you are able to perceive it a little. Nevertheless, your question is very
timely. An indication of the intelligence of the intelligent and the wisdom of
the wise is the gaining of immortality by means of the mortal body.

v
vi Prologue
Chapter 1

The Best Way of All

Alright listen then. Different religious prescriptions are found in scripture

according to place, time and person. In the peaceful Satya-yuga, when the
religious mood was strong, there was the establishment of meditation. Like
that, in this tumultuous Kali-yuga, when the irreligious mood is strong, the
saṅkı̄rtana (loud, congregational chanting) of the Holy Name is the estab-
lished practice. When society is troubled by the flames of the three miseries,
when even the smallest sign of peace is not found anywhere, when society is
fidgeting about in the heat of the conflagration of the sense objects produced
by absorption in unnatural enjoyments, a prescription is needed that is ca-
pable of putting out that fire and granting highest peace. That is why the
most compassionate Lord himself, Gaurahari, has come down from Goloka
to earth in the middle of this frenzied dance of the Kali-yuga bringing with
him a downpour of the highest nectar in the form of the saṅkı̄rtana of the
Holy Name, the best means of putting out the forest fire, the most powerful
and best item in his storehouse. He calls out to the living being burned by
the three flames of Kali:

ctodp Zmj n\ BvmhAdAvAE`nEnvA pnm^

™y,k{rvcEdýkAEvtrn\ EvAvD
jFvnm^ .
aAndAMbEDvD n\ þEtpd\ p
ZA mtA-vAdnm^
svA (mÜpn\ pr\ Evjyt ™Fk Zs¬Ft nm^ ; ( Ef"Amt , 1 )

1
2 Chapter 1. The Best Way of All

It cleans the mirror of the mind, puts out the forest fire of the
ills of material existence, is like the moon in revealing the lily of
the most auspicious love for Kr.s.n.a, is the very life of the bhakti
of love, swells up the ocean of joy, in each word of it is found the
taste of full nectar, and it floods all the senses with joy; may the
saṅkı̄rtana of the Names of Kr.s.n.a gain overwhelming victory.

He also says (C.c., Antya, 4.70-71):

bhajaner madhye śres..tha navavidhā bhakti

kr..sn.aprema kr..sn.a dite dhare mahāśakti
tār madhye sarvaśres..tha nāmasaṅkı̄rtana
niraparādhe nāma laile pāya premadhana

Among the forms of worship, the best are the nine forms of
bhakti. Love of Kr.s.n.a has the great power to bestow Kr.s.n.a him-
self. Among those (nine) the best of all is saṅkı̄rtana of the Holy
Name. If one says the name without offense, one gets the treasure
of love”

Although saṅkı̄rtana of the Holy Name is the religion of the age in all Kali-
yugas, in this present age of Kali saṅkı̄rtana has a special quality and that
is that this time he has given it to the world with his own hand, sprinkling
it with a shower of his own limitless mercy. Therefore it is seated in a place
of even greater magnificence for which there is no equal. As Śrı̄ Jı̄va says in
the Bhakti-sandarbha (273): ”And in Kali, it is mercifully given by the Lord
himself. That is its glorification by comparison.”1
Śrı̄ Gaura, taking from the Sātvata scripture the Padma Purān.a, has
given to the world the religion of the age, sankirtana of the Holy Name, with
his own merciful commentary:

hrnA m hrnA m hrnA m{v kvlm^ .

klO nA-(yv nA-(yv nA-(yv gEtryTA ;
1
klO c ™FBgvtA kpyA td^ g}At i(yp"y
{v t/ t(þf\s
Et E-Ttm^
 3

The name of Hari, the name of Hari, only the name of Hari. In
the age of Kali, there is no, there is no, there is no other way.

nāmarūpe kalikāle kr..sn.a avatāra

nāma haite haya sarva jagat nistāra
dārd.hya lāgi harernāma ukti tin bāra
jad.aloka bujhāite punar evakāra
kevalaśabda punarapi niścaya karan.a
jñāna-yoga-tapa-karma-ādi nibāran.a
anyathā ye māne tār nāhika nistāra
nāhi nāhi nāhi e tin evakāra

Kr.s.n.a’s incarnation in the Age of Kali is in the form of the Holy

Name. From the Holy Name comes the salvation of the whole
world. For emphasis harernāma is stated three times in this verse.
To inform the dull there is again the eva [indeed, for sure]. The
word kevela [alone, only] again creates certainty. Knowledge,
yoga, austerity, rituals, and so forth are rejected. Whoever thinks
otherwise is not delivered. “Not!” “Not!” “Not!” and these with
three eva-s. (C.c., Ādi, 17.19-22)

The followers of Śrı̄ Gaura join their voices with that of their dear Lord’s
in praise of the Holy Name.
Sanātana Gosvāmin says:

k Z ™vZpAsA‚v\ EnyA to @yAnr>jEB,

g}A-tA<y– EnyA to nAmkFt nf²l{, .
(v‰EÄloEltnA n myA jAt mo#ys
vto Dto_Es gAY\ (v\ pFtkOfyvAsEs ; ( b BA , 211 )

Krsna! Getting free from the cords of hearing, you are caught
by the ropes of meditation. Getting free from those, too, you are
captured by the chains of saṅkı̄rtana of your Names. Now, I, who
am unsettled by bhakti for you, will never let you go. You are
surrounded and firmly held by that cloth of yellow silk.
4 Chapter 1. The Best Way of All

Here, following the teaching of the Bhāgavata (2.3.5), the best of the var-
ious forms of bhakti is shown in the manner of a comparison of the strengths
and weaknesses of sravan.a (hearing), kı̄rtana (praising), and smaran.a (re-
membering). If the bhakti of hearing is like binding with silk threads, the
bhakti of remembering is like binding with cow ropes. And compared to
that the bhakti of praising (kı̄rtana) is much more firm like binding with
iron chains. Remembering pulls a mind absorbed in hearing away and makes
it absorbed in it, and again kı̄rtana pulls a mind absorbed in remembering
away and makes it fully absorbed in it. But kı̄rtana of the Holy Name effects
such a firm binding that nothing else has the power to pull the mind away.
In power the chanting of the Holy Name is the best of all; it has no equal.
This has been shown here.
Śrı̄ Jı̄va says, commenting on the Bhāgavata (2.1.11):

“Then, too. it is taught that it is the highest practice of all and

the highest goal: this saṅkı̄rtana of the name of Hari is recom-
mended for those disgusted (with the material world).”2

The teaching is that saṅkı̄rtana of the Holy Name is the highest practice and
the highest goal for all, for those desiring piety, wealth, sense enjoyment, or
liberation, and the single-minded devotee.
Śrı̄ Viśvanātha Cakravartin says in his commentary on Bhāgavata (2.1.11):

Though from scriptures like the Bhāgavata and others it is known

that bhakti is what is to be communicated, the question arises
which among all of the forms of bhakti, remembering etc., has
been ascertained as primary. In answer it is said that the kı̄rtana
of the names of Hari that are dear to one has been recognized
as the best of all, like the emperor among great kings. Among
all the forms of bhakti, hearing, remembering, and glorifying are
the primary ones (vide Bhāg. 2.1.5). In this verse it is said
that among those three, kı̄rtana or glorification is the main one.
Again among the various forms of kı̄rtana (glorification of the
t/AEp sv qAm
2
v prmsADn(vn prmsA@y(vn copEdfEt — etEàEv mAnAnA\ hrnA ÿ
mkFt nm^
 5

names, the forms, the qualities, the sports), glorification of the

names is the best. Moreover, in this glorification of the names,
glorification of the names that fit one’s own bhakti or, in the
sweet rasa, for instance, glorification of names like Gaura, Kr.s.n.a,
Govinda, Rādhāraman.a, Rādhā, and so forth, is the foremost of
all. There is nothing equal or superior to it.3

In the present age of Kali, while, on the one hand, all perfections come
to one without fail who travels the path of cultivation, depending, whole-
heartedly and with respect, on the knowledge that the kı̄rtana of the Holy
Names that was initiated and bestowed by Śrı̄ Gaura is the best, on the
other, there no other way for living beings to gain salvation. Śrı̄ Gaurahari
proclaimed this with his own lips, repeating the truth three times: nāstyeva
nāstyeva nāstyeva gatiranyathā, “there is not, there is not, there is not an-
other way.” Therefore, Śrı̄ Rūpa said, wishing the best for all the Vais.n.avas
that would follow him:

™Fc{tymKo‹FZA hr k ZEtvEZ kA, .

m>jyto jgt^ þEß EvjytA\ tdAŸyA, ; ( l BA , 4 )

May they rule supreme, the syllables ‘hare kr.s.n.a’ springing from
the mouth of Śrı̄ Caitanya, his own names inundating the whole
world with love.

Again, Śrı̄ Rūpa reveals his heart’s special feeling in a blessing to the
world:

EnEKl™EtmOElr×mAlAEtnFrAEjtpAdp¬jAt .
aEy mÄkl{zpA-ymAnA\ pErt-(vAm^ hErnAm s\™yAEm ; ( k Zÿ
nAmA£k , 1 )
3
nv/ fA-/ BEÄrEBDy (yvgMyt ev . t/AEp BŽq m@y mhArAjc‡vEt vt^ Ekmk\
mHy(vn EnnF yt  . t/Ah nAmAnkFt nEmEt . sv q BŽq m@y ™vZkFt n-mrZAEn /FEn
mHyAEn t-mA‰Art iEt šoknoÄAEn . tq E/ vEp m@y kFt nm^ , kFt n _Ep nAmlFlAgÿ
ZAEdsMbEDEn tE-mn^ nAmkFt nm^ , t/A=ynkFt n\ -vBÅn!pnAmkFt nm^ ( EnrtrkFt n\
vA ) EnnF t\ p
vA cAy{ rEp n kvl\ my{vDnA EnnF yt iEt .
6 Chapter 1. The Best Way of All

O Holy Name! The lustre of the crowning jewels of all the Veda
honors your lotus-like feet. I seek complete shelter in every way
in you who are worshiped even by the liberated.

Here an item of particular note is that Śrı̄ Rūpa who is usually extremely
measured with words has used two words that have the same meaning in char-
acterizing his seeking shelter with the Holy Name: paritas and sam . śrayāmi
which mean ‘in every way’ and ‘I take shelter completely,’ respectively. The
point of stating one idea twice is that this subject is so important for the
practitioner that if he does not grasp it his entire life of practice will become
useless. Therefore, the extremely compassionate Rūpa has stated it twice for
emphasis.
L: I’ve understood that saṅkı̄rtana of the Holy Name is the best of all of
the forms of worship, but some have an opposing opinion here, don’t they? Is
this conclusion only applicable to vaidhı̄ bhakti or does it apply to rāgānugā
bhakti, too? Some say that in rāgānugā bhakti, smaran.a is best.
G: What some people say is not supported by scripture. Though in
rāgānugā bhakti smaran.a is indeed important, still, in thinking hierarchically,
importance is not the final word. Beyond importance there is more impor-
tant, most important, and finally the ‘fourth.’ Viśvanātha Cakravartin makes
such distinctions in his commentary on Karn.apūra’s Ānandavr.ndāavana-
campū (14.53).4 In the world of spiritual cultivation (sādhana) that ‘fourth’
is saṅkı̄rtana of the Holy Names, beyond which there is nothing.
In this connection, here are the conclusions of the Gosvāmin:

1.1 Viśvanātha Cakravartin’s Conclusion

Viśvanātha Cakravartin, who has said that since saṅkı̄rtana of the Holy
Name is in ‘fourth’ position it is better than smaran.a and the rest and who
has called it the emperor above kings in many places (comm. on Bhāg. 2.1.11,
comm. on Brs. 1.2.230), while agreeing that in rāgānugā-bhakti smaran.a is
4
s½FtEngmgmkcAtrFtrFyAcAyA and Viśvanātha’s .tı̄kā: trFyA ctTF mHyA - mHytÿ
rA - mHytmAto_=yEt™¤A i(yT ,
1.2. Sanātana Gosvāmin’s Conclusion 7

central, has nevertheless placed smaran.a, like the chief commander of the
armed forces, beneath the emperor, saṅkı̄rtana of the Holy Name.
In the Rāga-vartma-candrikā he says:

The subservience of smaran.a, the central practice in rāgānugā, to

kı̄rtana must indeed be emphasized because kı̄rtana has authority
in this age and because it is established by all scriptures as the
most excellent of all among the various paths of bhakti.5

Therefore, not just for vaidhı̄, but for rāgānuga-bhakti too, saṅkı̄rtana of
the Holy Name is the best.

1.2 Sanātana Gosvāmin’s Conclusion

The predominance of saṅkı̄rtana of the Holy Name in attaining the service
of Rādhā, the highest prize of rāgānuga-bhakti, is shown in a comparative
way quite clearly in one of the Gosvāmin’s verses:

tEˆ t’ýj‡FXA@yAngAnþDAnyA .
BÅA sMpt þ¤nAms¬Ft no>>vlm^ ; ( b BAg^ , 25218 ) ;

That (service of Rādhā) is attained by bhakti in which meditation

on and singing about the various sports of Vraja is predominant
and which is set ablaze by saṅkı̄rtana of the names of one’s most
beloved one.

In his commentary on that verse Sanātana Gosvāmin says:

Now, the means of attaining the service of Rādhā is stated: “tad-

dhi ...” By ninefold bhakti in which remembering and singing of
the various Gokula-sports of Śrı̄ Kr.s.n.a predominate, preman is
5
a/ rAgAngAy ymHy-y t-yAEp kFt nADFn(vmv[y\ vÄ&ymv kFt n-y {v etgAEDÿ
kAr(vA(sv BEÄmAg q sv fA-/{-t-y
{v svo (kq þEtpAdnAÎ
8 Chapter 1. The Best Way of All

easily achieved. The one qualification that there is in this matter

is stated next: preman is manifested or purified by saṅkı̄rtana of
the names of one’s desired lord or the names of the lord that are
most dear to one. Although in using the word gāna, saṅkı̄rtana
of the Holy Names is meant, saṅkı̄rtana of the names most dear
to one has been mentioned again in particular. The reason is
that compared to meditating on and singing of the Vraja sports,
saṅkı̄rtana of the Holy Names is a comparatively more intimate
means to preman, more primary than the primary, than which
there is nothing higher.6

Or, saṅkı̄rtana of the beloved’s Holy Names is itself the very essence of the
attainment of preman.

1.3 The Easiest Way

Why is the Holy Name the easiest way of all to attain immortality? That
is found in the first principles of the Holy Name. Now listen to the principles
of the Holy Name.

t/{v EvfqmAh þ¤-y Enj£tmd

6
v-y þ¤AnA\ vA EnjEþytmAnA\ BgvàAßA\ s¬Ft n
n
u>>vl\ þkAfmAn\ fˆ\ vA . gAn(yÆA nAmkFt n þAØ_Ep EnjEþytmnAmkFt n-y þmAtÿ
r½trsADn(vn pnEv fqZ Endf, EkMvA t(sMpEl"ZâAnAy
Chapter 2

The First Principles of the

Holy Name

Just as iron in contact with fire gains the qualities of fire, by mere contact
with an immortal thing we, too, are able to become immortal. That immortal
thing is the Holy Name.

nAmEctAmEZ, k Z–{tyrsEvg}h, .
p
Z , fˆo En(ymÄo_EBà(vAàAmnAEmno, ( p” prAZ ) ;

As the Holy Name and the Holy Named are non-different, the
Name is a thought-jewel, the very embodiment of consciousness
and rasa, full [undivided] and pure [free of connection with māyā],
eternally liberated [beyond māyā], the very nature of Kr.s.n.a.

Śrı̄ Jı̄va in a commentary on this verse has said:

The Holy Name is a thought-jewel: it grants all one’s desires [i.e.,

while in contact with the Holy Name, which has the nature of
truth, whatever is thought of becomes true. Therefore it is a
thought-jewel. See Bhāg., 11.15.26: yathā sak̇alpayet ...]. Since
the Holy Name is Kr.s.n.a, it has the nature of Kr.s.n.a. Conscious-
ness and so forth are adjectives of Kr.s.n.a. The reason the Holy

9
10 Chapter 2. The First Principles of the Holy Name

Name is Kr.s.n.a is that the Holy Name and the Holy Named are
not different. One eternal, conscious, joyful, rapturous, truth has
appeared as two.1

Joyful astonishment is called rasa. This rasa is consciousness rasa —

it has no relationship with māyā. It is as though a liquid substance, being
poured into two molds, one in the form of a human and the other in the form
of syllables, settled in two forms. One is the human form — Śyāmasundara,
Vam . ṡı̄dhārı̄, Tribhaṅgi — and the other is the highest syllablic form ’kr.s.n.a.’
The two are embodied consciousness and rasa, the highest nectar,2 a con-
densed ocean of the highest joy.3 The Holy Name is possesses a full form.4

Śrı̄ Sanātana Gosvāmin whose very life and decoration was the Holy
Name, the highest of nectars, has revealed the truth of the Holy Name with
his own lips in a rapturous outburst:

Alas! The name of Kr.s.n.a is an extremely elevated rasa-filled

thing. Why rasa-filled? Because it is composed of soft, sweet,
syllables, or, because it is made of the rasa of eternal being,
consciousness, and joy, it is rasa-filled. Or, because it presents a
particular kind of rasa, either the nine rasa headed by śr.ṅgāra,
the rasa of bhakti, or the rasa of preman. Also, even in the
states of separation and union the name appears, therefore it is
rasa-filled. Or, rasa is meant in the sense of passion; this name
is accompanied by passion. Or, it without failing brings about
love of the Lord. Therefore this name is rasa-filled. Or, the
name creates in the minds of its servants or of everyone love for
itself, therefore it is rasa-filled. Or, rasa might be understood
as a kind of potency this name possesses, it has the greatest of
powers, therefore, it is rasa-filled. Or, rasa can be a special kind

nAm{v EctAmEZ, svA BF£dAyk, yt-tdv k Z, k Z-y -v!pEm(yT , . k Z-y

1

EvfqZAEn c{tyAdFEn t-y k Z(v htrEBà(vAEdEt . ekmv sEÎdAndrsAEd!p\ t‚v\

E’EvDAEvB
tEm(yT , ( B r Es , 12233 ) .
2
prmAmtmk\ jFvn\ B
qZ\ m — Sanātana Gosvāmin, Br.. Bhā., 1.1.9
3
rMyEcŠnsK-v!EpZ — Rūpa, Nāmās..tak
4
p
Z vpq nmo nm, — Rūpa, Nāmās..taka
 11

of quality — this name delivers all distressed people, therefore it

is rasa-filled.5

It is as if he has drank so much rasa that his outburst will never end.
Therefore again the outburst continues:

If rasa is viewed as a kind of happiness, the name is made of

intense happiness, therefore it is filled with rasa. Or, the name
is sweetness at its highest limit, or supremely sweet, therefore it
is filled with rasa. This name is sweeter than sweet, extremely
sweet, therefore it is incomparable.6

The Named himself and the syllables of the Name, these are, without
dependence on anything else, fully, that is completely, non-different in power
and in sweetness. They are just like the way a mango and an apple molded
from solid sugar are independently the same in taste, aroma, and in sweet-
ness.
Therefore, even though Ajāmila was completely devoid of any connection
with the Named, Nārāyan.a, the Lord of Vaikun.t.ha, at the time he called his
own son named Nārāyan.a, as a result of the contact of his tongue with those
four syllables he got sudden liberation.
Furthermore, in Rūpa’s play Vidagdha-mādhava Paurn.amāsı̄ said: no
jāne janitā kiyadbhiramr.taih. kr..sn.etivarn.advayı̄, I don’t know how much nec-
tar the two syllables kr..s-n.a are made of. This is the sweetness of the Holy
Name. ”One truth, in the form of eternal being, consciousness, joy, rasa
and so forth, has appeared in as two.”7 This statement of Śrı̄ Jı̄va, in his
discussion of the Holy Name, is the definitive statement. It has authority
everywhere, or, in other words, it is the final conclusion.
5
yt, srs\ koml\ mDrA"rmy(vAt^ sEÎdAndrsmyìvA’A . y’A rs{rf
q{rv sh vt mAn\
f½ArAEdnvrsq BEÄrs þmrs
 c tTA Evrhs½myo– pEr-PrZAt^ . y’A rso rAg-t(sÿ
Ehtm&yEBcAErtnAv[ymvAf ™FBgv(þmsMpAdnAt^ . y’A rso vFy Evf
q, prmfEÄm(vAt^
. y’A gZEvfqo_EKldFnjnEn-tArk(vAt^ .
6
y’A sKEvfq, GnsKmy(vAt^ . mADy Evfqo vA prmmDr(vAEdEt Edk^ . yToÄ\ mÿ
DrmDr(yAEd . at-t-y nAß ev sm\ tlmyt^ EkEÑàA-tFEt EnzpmEm(yT , ; ( b
BAg^ , 23184 )
7
From his comm. on (Brs. 1.2.233)
12 Chapter 2. The First Principles of the Holy Name

The Holy Name is a Vaikun.t.ha substance (Bhāg. 6.2.14) — that is, a

substance always without weakness — it does not become impure in any
condition — it does not not become corrupted by incursion of the faults of
an offender nor, in the adumbration of the Name is it changed.

2.1 The Holy Name: its Compassion and Gen-

erosity

L: If the Holy Name is a condensed ocean of the highest joy then just as
when one places one’s hand on a large block of ice and immediately goose-
bumps arise at the infusion of its quality of coldness throughout the body,
by mere contact with the Holy Name goose-bumps should arise in our bodies
at the infusion of the great joy of the Holy Name. But that doesn’t happen.
What’s the deal?
G: Just think a little bit. Does the hand always feel the cold when it is
placed on a lump of ice? It doesn’t. It depends on the condition of the hand.
If the hand is covered with a thick covering of cork, it will not feel any of
the cold at all. The degree of experience of cold depends on the degree of
covering. In the same way, the degree of our experience of that great joy
depends on the degree of our offense. If one’s offense is as hard as quilt of
diamond then one will not experience any joy at all and visa-versa.
L: Very well, I accept that. Offense deprives us of tasting the joy. Still,
the point is that the need for the gift of the generous is greater for penniless,
fallen low-lifes like us. If those gifts don’t reach us then where is the greatness
of those gifts? Or, what is the use of calling the giver a ‘thought-jewel,’
‘bestower of all one’s desires,’ and so on?
G: Look, there is one who is the crown jewel of givers, an ocean of mercy,
whose compassion has no limit and of whose compassion even offenders, the
bad, the lowest, the outcasts are not deprived; that is the Holy Name. Even
when the ocean of great compassion, the Named One himself, is put off by
the foul smell of the rubbish in the heart-courtyard of a sinful offender, and
stands at a distance, this Holy Name willingly accepts the lowly work of
the sweeper and, sweeping out that courtyard, gradually makes it clean and
pure again. Then the Holy Name comes and sits down to rest in that pure,
2.1. The Holy Name: its Compassion and Generosity 13

peaceful, temple of the heart, washed in the water of the Gaṅgā. (Narottama
Dāsa sings: ”in the hearts of the holy, ever Govinda rests”) Then can see: the
Holy Name is greater than the Named himself in compassion and generosity.
Even though the Holy Name and the Holy Named are entirely non-different,
the Holy Name is distinguished in terms of greater compassion and generosity.
The Name understands the condition of everyone and distributes compassion
equally. The offenses of the offender dwindle and the self-less love (preman)
of those who are offenseless increases. A typhoon arises in his ocean of love
(preman) during his daily respectful saṅkı̄rtana of the Holy Name.8
L: Still, some contemporary people say that supernatural bhakti can never
come into the refuse of the natural senses. Along with becoming prepared for
service, the senses become supernatural and to these supernatural senses su-
pernatural bhakti can come. They cite the Bhakti-rasāmr.ta-sindhu (1.2.234)
as evidence for this position. It states there:

at, ™Fk ZnAmAEd n BvíAEmEdýy{, .

svomK Eh EjŸAdO -vymv -Pr(yd, ;
Therefore, the names and so forth of Kr.s.n.a cannot be grasped by
the senses. When one is ready for service, they appear themselves
on the tongue and the rest.

But previously it was said that the Holy Name comes to the natural senses
and slowly after a while in contact with bhakti the senses become supernat-
ural. What is the real intention of scripture on this topic?9
G: Listen carefully to what Viśvanātha Cakravartin has said on this mat-
ter. All of your doubts will be overcome and there will be no need for me to
say anything more than that.
8
t-mA(s¬Ft n\ Ev ZoErEt anEdnEmdmAdr fvEn(yAEdq BÄrn
kqAm½AnA\ ™ˆAvEÿ
sMyÆAdrEp yE’DAn\ tEàrprADAnA\ þmvT m^ . nAmAprADvtA\ t nAmAprAD"yAT Ñ .
( Ev˜nAT VFkA BAg^ 6324 )
9
The way that some interpret the verse, ”Therefore ... ,” is not warranted by scrip-
ture. Śrı̄ Jı̄va in his commentary on this verse says: bhagavatsvarūpatannāmagrahan.āya
pravr.ttah., ”engaged in taking his name which is part of the essential nature of the Lord.”
In accordance with this, the meaning of the verse is: since the Kr.s.n.a’s names are of his
the essential nature, they cannot by grasped by the power of the senses. If, however, the
tongue and other senses become engaged in taking the names and the rest, the names
themselves come to and appear in those senses.
14 Chapter 2. The First Principles of the Holy Name

Alright, let preman be without any material quality, but how can
mental activity be without material quality? If one claims that
a relationship of holder and held obtains between them, then if
the mental activity of a practitioner, who has not developed love
(rati) and whose worship has barely begun, is considered without
material quality because it is the holder of bhakti, how can anger,
hatred, and so forth be present in his mind as obstacles to bhakti ?
That is right. One cannot say here that the mind becomes free of
material qualities through the relationship of holder-held. But,
it happens without that. The conclusion of scripture is like this:
there is no mixing of the senses with bhakti in the form of kı̄rtana
of the Holy Name and so forth by its merely entering the ears.
Rather, in the endless grinding of bhakti against the material
mind by means of repeated practice, after rising through the
stages of cessation of harmful habits, stability, taste, and attach-
ment, meeting takes place. As long as there is no meeting, the
mundane conditions of lust, anger, and so forth in the mind re-
main harmful.10

By merely adding mercury to sulphur powder no real mixing takes place

between them. But, with repeated grinding, after a while mising does occur.
Furthermore, just as when mixing occurs, sulphur’s own form disappears and
it takes on another form, so is the mundane condition of the mind destroyed
and it becomes spiritualized (cinmaya). Just as in the mixing of sulphur and
mercury a new thing, mascara (kohl ), is produced, so in the mixing of bhakti
with the mind preman is produced.
In his commentary on the 10th Canto of the Bhāgavata Purān.a (10.29.10),
Viśvanātha Cakravartin has even more clearly made this point:

the body of the devotee at first is a mixture of material qual-

ity (gun.a) and absense of material quality (nirgun.a). To the
degree that bhakti gradually increases, the material quality part
10
tTAEh þTm\ -vAnAEm(yAEdrF(yA BÄ, kZ þv
fmA/
Z{v JVEt n tn mln\ -yAt^ Ekt
Enrtrmt,krZn sh BÄr<yAs, pOn,pynAnT EnvEEn TAzQyAsEÄB
EmkArohnAtrmv
. yAvÎ tyA n mln\ -yAAvmnovyo rAg’qAdy þAktA anT krA ev . ( u n^ VFkA ,
928 )
2.1. The Holy Name: its Compassion and Generosity 15

decreases and quality-less part increases. On the stage of pre-

man the material quality-state is completely destroyed and the
quality-less condition becomes complete.11

It is just like a mango that is at first slightly reddened, then half ripened,
and finally fully ripened.
Sanātana Gosvāmin has said the very same thing in the statement ”even
of those having bodies made of the five elements ...” (in his comm. on Br.had
Bhāg. 2.3.139):

With the appearance of bhakti, [in the course of time] the body
of composed of five elements obtains the form of eternal being,
consciousness, and joy. Moreover, by the force of her power of
the compassion, Bhakti-devi is able to appear in any condition
[that is, even in a body of the material elements].12

L: Śrı̄ Cakravartin in his commentary has spoken of repeated grinding.

But isn’t anything possible quickly by the power of the thing alone without
that grinding?
G: Yes, it is possible for it to happen quickly by the power of the thing
itself. Still, that is not a common occurence. It is uncommon, as for instance
(1) in the case of success by mercy in which by Kr.s.n.a’s mercy or by that
of his devotee, even without practice, love is able to arise (see B.r.s, 1.2.15).
Again in the Br.had-bhāgavatāmr.ta Sanātana Gosvāmin has said: the holy
land’s power is limitless. By its mercy even without practice some are able
to attain that goal (Br.had Bhāg., ?). Do you know what this is like? It is
like finding money by chance. if, hearing that someone has found money,
we tie up our waist cloths and sit in our rooms, making no effort to earn it,
then it is almost certain that we will die of starvation. We have to force the
descent of his mercy through intense practice. Worship depends upon effort.
It can also happen quickly (2) for someone who is without offense (B.r.s.,
1.2.238).
11
BÄdh-yA\f
n Eng Z(vgZmy(vÑ -yAt^ . BEÄ - vEˆtArtMyn Eng ZdhA\fAnAmAEDÈtAÿ
rtMy\ -yAt^ . þMy(pà t gZmydhA\fq n£q sMyk^ Eng Z ev dh, -yAt^ .
12
pAÑBOEtkdhvtAmEp BEÄ-P
(yA sEÎdAnd!ptAyAmv py vsnAt^ , EkMvA t(kAzyfÿ
EÄEvfqZ t/ t/AEp t(-P
Et sMBvAt^ .
16 Chapter 2. The First Principles of the Holy Name

dzhA‰tvFy _E-mn^ ™ˆA d
r_-t pÑk .

y/ s¬Spo_Ep sMbD, sEˆyA\ BAvjmn ;

The top five forms of bhakti, headed by the Holy Name, have a
difficult to comprehend power indeed; even by merely deciding to
undertake them those whose minds are free of offense obtain love.

Jı̄va Gosvāmin in his commentary has defined the word sad- dhiyām as
”those whose minds are free of offense.” As soon as a person free of offense
pronounces the Holy Name or touches the dust of the holy land, he will
be overcome with feelings that produce tears, trembling, gooseflesh and so
forth. But the sad thing is that we living beings in the age of Kali are almost
all gripped by offense, whether large or small. Therefore, none of this does
happens quickly for us. We need the repeated grinding.

2.2 The Adumbration of the Holy Name

L: What is the adumbration of the Holy Name?
G: The meaning of the word adumbration (ābhāsa) is ”vague or unclear
manifestation.” Śrı̄ Sanātana Gosvāmin has given as the meaning of ābhāsa
the word ”imitating (i.e., having the same form as, anukāraka) like a reflec-
tion,” like when the sun is the original and its image in water is its reflection.
In scripture the following discussion of adumbration of the Holy Name is
found:

1. It is the first unfolding of the Holy Name in the mind of a practitioner

engaged in cultivating the Holy Name, like the earliest stage of sunrise.
(When the Holy Name is not present on the tongue, but is in the mind,
it is adumbration of the Holy Name. When it is present on the tongue
it is the Holy Name itself not an adumbration) (C.c., Antya 3.182-85)

2. If the Holy Named is joined with any living being through the syllables
of the Holy Name in an incidental way completely without expectation,
it is the adumbration of the Holy Name. Examples:
2.2. The Adumbration of the Holy Name 17

(a) The story of Ajāmila who in order to call his son named Nārāyan.a
pronounced the word “nārāyan.a”. This is elsewhere called adum-
bration of the Holy Name by convention.
(b) The story of Satyatapas in the Varāha Purān.a cited in Sanātana’s
commentary on Br.had- bhāgavatāmr.ta (2.2.173). A brāhman.a
was standing in water doing his daily prayers. At that time a
tiger who was about to attack him was struck by the arrow of
a hunter and was liberated on hearing in his dying moment the
Holy Name from the mouth of the brāhman.a. This is an example
of liberation by the adumbration of the Holy Name.

Nearly all of Kali’s living beings are in the grips of some measure of of-
fense. As a result abumbration of the Holy Name has no affect on them
(Krama-sandarbha, 6.2.20). What then is the purpose of discussing adum-
bration of the Holy Name? In order to get some sense of the indescribable,
unlimited power of the Holy Name.
The statement in scripture that by one adumbration of the Holy Name
one gets liberation and eventually attains Vaikun.t.ha applies in the case of
absence of offense to the Holy Name; when there is offense adumbration of
the Holy Name has no effect. In the latter case, one must depend on practice.
The sin and offense of a person possessed of offense to the Holy Name the
Name itself clears away. If one is tirelessly engaged in chanting, the Holy
Name will be effective: nāmānyeva harantyagham.13 One should take the
words nāmānyeva to mean “only the Holy Name,” or the adumbration of
the Holy Name, but not any thing else.
Here is the victory flag of the mercy of Gaura — without his grace there
was no other way for the living beings of the Age of Kali because we had
lost the ability to even take the medicine. We are profoundly offensive. It
was a case of the Holy Name, the one and only medicine, not coming to our
tongues. Before the coming of Gaura, the Holy Name did not come — Śrı̄
Vālmı̄ki is an example of that. At first the name of Rāma would not come
to Ratnākara’s tongue. But now the situation is different — now, if anyone
13
a/ sA¬(yEm(yAdO skàAmABAsnAEp yEà,fqAGDnnoÅA vAsnApy t"ymQyt . gÿ
ZAnvAd i(yAdO t BÅAv‚y{v Et y yTA‡m\ nAmAprADf
ytÄBjnAp"yA âym^ .
nAmAprADyÄAnA\ nAmAyv hr(yGm^ . aEv™AtþyÄAEn tAyvAT krAZFEtpA”At^ . ( ‡mÿ
sdB , 6220 )
18 Chapter 2. The First Principles of the Holy Name

desires to repeat the Holy Name, that Name, out of the greatest compassion,
comes and dances on his tongue, the mirror of his mind is cleansed, and
gradually that servant of the nectar of the Name becomes submerged in the
ocean of the nectar of preman.
Chapter 3

Offenses to the Holy Name

L: What is an offence to the Holy Name?

G: The only cause of being cheated of the mercy of the merciful Holy
Name is its displeasure, otherwise known as aparādha or offense. That which
brings about the displeasure of the Holy Name, causing pleasure (rādha) to
vanish (apa), is called an offense to the Holy Name. The displeased Holy
Name contracts its power to protect the sheltered.1
L: Then along with learning of the greatness and sweetness of the Holy
Name one needs to learn especially well about the difficult-to-control power
of offense to the Holy Name. Please graciously describe that to me.
G: Just as the Holy Name’s power is limitless — if one knowingly or
unknowingly does Nama kı̄rtana all of one’s sins are uprooted, so is the
power of offense to the Holy Nmae limitless — if one knowingly or unknow-
ingly touches an offense to the Holy Name the love even of one who is a
great devotee is destroyed. The action of an offense is that gradually love
is destroyed and one begins to regard the spiritual as material. The great
ones have by their examples given us warning in this thoroughly destructive
matter.
One day, while the beloved bhakta of Nr.simhadeva, Prahlāda, was en-
gaged in the service of Vis.n.u, a guard came and delivered the news ”two
1
yEd t aprAEDns^ -yErEt t-yAþsAd ev -vAE™tApAln kArZm^ . Ev˜nAT , BAg^
629 - 10

19
20 Chapter 3. Offenses to the Holy Name

Vais.n.ava have come to see you and are waiting at the door.” Mahārāja
Prahlāda then requested him with folded hands ”Please ask the Vais.n.ava
to wait for a little bit.” Then in the aborption of performing arcana he for-
got about those Vais.n.ava. The Vais.n.ava waited for quite a while and then,
blaming their fortune, left. On this side, the great offense of disrespecting
Vais.n.ava touched the heart of bhakta Prahlāda and suddenly his mind re-
versed. He became disfigured with anger and began to say: ”Vis.n.u is the
enemy of my father. He is on the side of the gods who are opposed to us, the
long-standing enemies of our clan. Today I am going to attack Vaikun.t.ha and
punish them.” Throughout the clans of demons the sounds ”Prepare! Pre-
pare!” rose up. Outfitting a huge army Prahlāda went to conquer Vaikun.t.ha.
Just imagine what great troubles can rise from just one offense. Fortuantely,
by his guru’s mercy, Prahlāda Mahārāja was protected from that course.
Śrı̄ Rūpa Gosvāmin has also given us an example in this connection. One
day he was situated in trance remembering the sacred sport. He was watching
Śrı̄ Kr.s.n.a lift Rādhā with both hands to collect flowers from a high branch.
Suddenly he released her and Rādhā, grabbing the branch, was left dangling
there. Seeing this trick the girlfriends all began to laugh and along with them
Śrı̄ Rūpa in trance. At that very moment a crippled Vais.n.ava was passing
in front of Rūpa. He thought ”Gosvāmı̄ is making fun of me” and became
sad. Because of that Vais.n.ava’s sadnes an offense toughed Śrı̄ Rūpa’s heart
and his trance was broken. The sport did not appear any more in his heart.
Just see how one offense is able to subtly spread its web of harm. Anyway,
later that crippled Vais.n.ava undertood the secret of Rūpa’s laughter and his
mental balance returned. Śrı̄ Rūpa was able to return to his meditations.
L: My, what incredible power offense has. How does the displeasure of
the Holy Name or offense to the Holy Name occur? Kindly tell me about
this.
G: One can know how the Holy Name becomes displeased from the satām .
nindā nāmnah. verses of the Padma Purān.a (Sarga, 48.46-49). Ten kinds of
offense are listed there. Listen to a discussion following Śrı̄ Jı̄va’s comments,
in his Krama-sandarbha, on the Bhāgavata verse 2.1.11.

1. Blasphemy of the Good. It is a fault to blaspheme any living being.

That is a general fault, however, not an offense to the Holy Name. Faith
is the door through which one enters the world of bhakti. “A person who
 21

has faith is qualified for bhakti.”2 “By the word faith one means a belief
that is strong in the certainty that if one performs bhakti to Kr.s.n.a all
actions are complete.”3 From this state of mind one’s being a Vais.n.ava
begins. Such Vais.n.ava from whom the glory of the Holy Name is spread
in the world are the good (sādhu). Blasphemy of such good ones, or
nourishing a feeling of hostility towards them, or not welcoming them
or being pleased when one sees them is the most egregious of offense to
the Holy Name. Therefore, it is listed first. Even hearing blasphemy
of the good is an offense to the Holy Name.

2. Thinking Śiva Independent of Vis.n.u. Śrı̄ Kr.s.n.a, after becoming

the womb-ocean-lying Mahāvis.n.u who is a part of the causal-ocean-
lying Mahāvis.n.u who, in turn, is a portion of Kr.s.n.a’s own Saṅkars.an.a
form, takes on the quality of inertia (tamogun.a) and becomes the Qual-
ity Avatāra, Śiva, in order to destroy the world. It is like yogurt coming
from milk. Those who think that this Śiva is an independent princi-
ple are offenders of the Holy Name. One should see Śiva as the best
bhakta of the Lord and respect him. Harihara are one self — that is,
in dearness.

3. Neglecting or Disrespecting the Guru. The guru is a teacher

about the spiritual world, a protector, and a friend — more affection-
ate than a father. The Lord who exists in the form of the guru, having
become an incarnation of a bhakta in a distributive fashion in the world,
is also in the spiritual realm as the collective guru which, though per-
sonally having descended [into the world], is eternally present in the
form of the guru at the left side of the Lord.4 For this reason, the
form of Kr.s.n.a and the form of the best bhakta of Kr.s.n.a simultaneously
coexist in the guru.5 The Lord is manifested in the form of the in-
dividual guru for the benefit of the disciples through the medium of
some bhakta who possesses love for Him. In worship is in pursuit of
passion (rāgānugā, when the godly opulent part subsides, one has a
2
śraddhāvān jana haya bhakti adhikārı̄, C.c., Madhya, 22.64.
3
śraddhā śabde viśvāsa kahe sudr.d.ha niścaya, kr..sn.e bhakti kaile sarvakarmakr.ta haya,
C.c., Madhya, 22.62.
4
y ev BgvAn/ &yE£!ptyA BÄAvtAr(vn ™Fgz!po vt t s ev t/ smE£!ptyA
-vvAmþdf sA"AdvtAr(vnAEp tdý
po vt t . ( B sn^ , 286 )
5
grO mdAvf
n sA"A”dý
pt(vAt^ m‰Ävr!p(vAÎ Et BAv, . ( s\"
pv{ ZvtoEqZF ,
108034 )
22 Chapter 3. Offenses to the Holy Name

sweet vision of the guru as a dear girlfriend of Kr.s.n.a in the mañjarı̄

form.6 Not respecting such an affectionate spiritual father is an offense
to the Holy Name.

4. Blasphemy of Scripture. Blasphemy of śruti [the Veda], smr.ti [the

ritual and law texts], the Purān.a [ancient histories and genealogies],
and the scriptures that follow them, or disrespect for them, or lack of
belief in them is one kind of offense to the Holy Name.7

5. Hollow Praise. Thinking that the passages in scripture that describe

the greatness of the Holy Name are just hollow praise is an offense to
the Holy Name.

6. Thinking Fancifully with Respect to the Holy Name. Thinking

of another means in order to lessen emphasis on the greatness of the
Holy Name is an offense to the Holy Name. If, out of mental anguish,
thought of another means arises with the objective of arriving at one’s
goal faster, it is not an offense. But if one is impelled by the objective
of making the greatness of the Holy Name secondary it is an offense.8

7. Sinning on the Strength of the Holy Name. The power of the

Holy Name delivers the highest goal of human life, the lotus feet of the
Lord himself, the very condensation of eternal existence, consciousness,
and joy. To use that unlimitedly powerful, supremely ambrosial Holy
Name to acquire sensual pleasures like wealth, followers, and so forth9
is the greatest depravity toward the Holy Name. It is like using a
śālarāma stone to crack open nuts.10

8. Thinking Other Auspicious Actions Equal to the Holy Name.

The Holy Name is the whole (aṅgı̄). From this whole all the others
limbs of worship rise. Thinking that one of those parts is equal to
sA"AˆEr(vn sm-tfA-/{zÄ-tTA BA&yt ev sE‰, . Ekt þBoy , Eþy ev t-y vd
6

goro, ™F crZArEvd\ . ™FEv˜nAT,

7
fA-/AEv˜AEsn\ nAmAprAEDn\ — Ev˜nAT, , ( BAg^ VFkA , 103349 )
8
hErnAEß kSpn\ tmAhA(MygOZtAkrZAy g(ytrEctnm^ .
9
“All sense objects are sin” says Śrı̄ Narottama — vis.aya garalamaya (Prema-bhakti-
candrikā).
10
nAßo blA-y Eh pApbEˆErEt yEp BgvàAßo blnAEp k^ , t -y pAp-y tn nAßA "ÿ
y-tTAEp yn nAßo bln prmpzqAT !p\ sEÎdAndsAdý\ sA"AQC~FBgvÎrZArEvd\ sADEyt\
þv-tn
{v prmGZA-pd\ pAp\ Evqy\ sADytFEt prmdOrA(Mym^ .
 23

the whole is an offense to the Holy Name. If one is able to survive

this offense, that is, if one is able seek shelter with the Holy Name
exclusively, thinking it the best of all and with the greatest of respect,
Master Holy Name, who is affectionate to those who seek shelter, will
protect them from the other nine offenses. This is his promise — na
me bhaktah. pran.aśyati (Bhag. gı̄, 9.31).11

9. Instructing the Holy Name to the Faithless.

10. Displeasure on Hearing the Greatness of the Holy Name.

11
DmA EdEB, sAMymnnmEp þmAdo_prADo pA” rAmA£orftnAm-to/ Ev Zork{knAmAEp
dAEDkm^ . ( ‡m - sdB , 233 )
sv v