The Supremacy of Śrī Kṛṣṇa

Nāma-Saṅkīrtana
Śrīla Prabhupāda Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura
(Published for the first time (21 October 2024) in English, previously published in
Hindi in Bhāgavata Patrikā, Year 18, Issue-1 & 2, in the month of June-July. Originally
published in Bengali in Gauḍīya Patrikā)

Dedicated to
nitya-līlā praviṣṭa oṁ viṣṇupāda

Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja

Inspired by and under the guidance of

nitya-līlā praviṣṭa oṁ viṣṇupāda

Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

Translation: Śrī Rāya Rāmānanda Dāsa, Formatting: Pranjul Yadav

The scriptures declare:

"yasya deve parā bhaktir yathā deve tathā gurau,

tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ."

The words of Śrī Kṛṣṇa Caitanyadeva manifest in the heart of one who possesses
supreme devotion toward Lord Śrī Kṛṣṇa Caitanyadeva and, similarly, toward His
effulgent form, the spiritual master.

The teachings we receive from the words of Śrī Kṛṣṇa Caitanyadeva are not
confined to any particular country or restricted solely to the land of Bhārata (India).
Rather, His words will be propagated throughout the world. The words of Śrī
Caitanyadeva are not confined to the narrow boundaries of place, time, or recipient.
They have the full capacity to expand equally across all places, times, and persons.
 I cannot say to what extent I will be able to express His words to you. But when
His words manifest in your developed state of consciousness, you will certainly be
astonished by the unique and unparalleled philosophy of Śrī Caitanyadeva's teachings.

Śrī Kṛṣṇa Caitanyadeva has said that for those who sincerely seek the qualification
for the spiritual life, Śrī-Kṛṣṇa-saṅkīrtana is the only supreme method. By engaging in
Śrī-Kṛṣṇa-saṅkīrtana, one attains the highest qualification for leading a spiritual life. The
words emanating from Śrī Kṛṣṇa Caitanyadeva’s divine lips are as follows:

"ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snāpanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam."

Among all the various limbs of devotion to the Lord, Śrī-Kṛṣṇa-saṅkīrtana is the
foremost and most essential. If we desire to properly and accurately serve the holy name,
it is necessary for us to follow in the footsteps of the great souls who are devoted to the
holy name.

All things are perfectly present in Śrī Kṛṣṇa’s holy name — Śrī Kṛṣṇa’s name
contains all power, all beauty, the fulfillment of all desires, and the ultimate result and
perfection of all practices. Śrī Kṛṣṇa’s name is completely non-different from His form,
qualities, associates, abode, and pastimes. By serving the name of Śrī Kṛṣṇa, His form,
qualities, pastimes, and associates all become manifest within the consciousness of the
soul. The transcendental holy name, in and of itself, reveals the name, form, qualities,
and pastimes. The supreme work of Śrī Kṛṣṇa can only be perfectly accomplished
through the service of His holy name.

By the holy name of Śrī Kṛṣṇa, all our actions, inclinations, thoughts, and
focused contemplations are regulated. When the name of Śrī Kṛṣṇa rises on our tongue,
we will spontaneously renounce all the duties, responsibilities, desires to enjoy the
material world, and all our concerns regarding our external comforts and discomforts.
At that time, we will engage all our endeavors in the service of Śrī Kṛṣṇa’s divine desires,
while living our life in the constant hearing and chanting of Śrī Kṛṣṇa’s transcendental
name.

The names of things other than Kṛṣṇa, or mundane conventional words, which
obstruct our eternal path to the attainment of bliss, are effortlessly removed by the holy
name of Śrī Kṛṣṇa. The holy name of Śrī Kṛṣṇa triumphs over all our actions, endeavors,
inclinations, and enterprises. Śrī Kṛṣṇa Saṅkīrtana dances at the pinnacle of all spiritual
practices. Śrī Kṛṣṇa’s name is not only a means; it is also the fruit and goal of all spiritual
practices. Therefore, those who have become completely free from all material cravings,
those great liberated souls, continuously worship these holy names of Śrī Kṛṣṇa with
exclusive devotion. Even the Upaniṣads, which are the crown and essence of the Vedas,
constantly perform the ārati (worship) of the holy names of Śrī Kṛṣṇa by offering their
prayers to His toenail effulgence. Our previous ācārya, Śrīla Sanātana Gosvāmi, also
supports this by quoting:

"yena janmaśataih pūrva vāsu-devaḥ samārcitaḥ,

tan-mukhe hari-nāmāni sadā tiṣṭhanti bhārata."
( Hari Bhakti Vilāsa 11.454)

“O Bhārata (Arjuna), those whose mouths are continuously graced by the chanting of
Hari’s names have, without a doubt, worshiped Lord Vāsudeva (arca-vigraha) properly
in hundreds of previous births.”

After worshiping Lord Vāsudeva properly for hundreds of lifetimes, one develops
a constant attachment to the chanting of Śrī Kṛṣṇa’s name by hearing it from the
mouths of the humble servants of Śrī Kṛṣṇa Caitanyadeva. Śrīla Sanātana Prabhu
further says:

"jayati jayati nāmānanda-rūpaṁ murāreḥ

viramita-nija-dharma-dhyāna-pūjādi-yatnam
katham-api sakṛd-āttaṁ mukti-daṁ prāṇināṁ yat
paramamṛtam ekaṁ jīvanaṁ bhūṣaṇaṁ me."
(Bṛhad-bhāgavatāmṛta Part 1 Chapter 1 Text 9)

“All glories, all glories to the all-ecstatic name of Lord Murāri. It makes one put aside
such tasks as meditation, ritual worship, and social duties. If a living being even once
takes the Lord’s holy name, the name will grant him liberation. That holy name is the
greatest source of eternal pleasure and is my very life and ornament”

Our previous acharya, Śrīla Rūpa Gosvāmī, also said:

 yad-brahma-sākṣāt-kṛti-niṣṭhayāpi
vināśam āyāti vinā na bhogaiḥ
apaiti nāma sphuraṇena tat te
prārabdha-karmeti virauti vedaḥ

“Despite gaining direct experience of Brahman, prārabdha-karma is not removed

without attaining its results. But, O Holy Name, all the Vedas say that simply by a
glimpse of You, one’s prārabdha-karma is destroyed.”

Therefore, we must chant Śrī Kṛṣṇa’s name continuously. Such is the nature of
Śrī Kṛṣṇa’s name that once it enters the ears, it repeatedly reverberates through the
tongue of the living being. By the repeated chanting of Śrī Kṛṣṇa’s name, we attain seven
types of results.

Our consciousness, though naturally pure and capable of reflecting reality

(svarūpa) like a mirror, is currently covered by innumerable transient desires like dust
particles. We are unable to perceive the eternal reality reflected in our consciousness. Our
consciousness needs to be completely cleansed. To cleanse this, some have advised the
practice of Aṣṭāṅga yoga, others have recommended acts of atonement, and yet others
have proposed rigorous practices of penance and discussion of impersonal and empirical
knowledge as the means to remove the dust from our consciousness. However, those
who are impartial and patient have shown that all these methods are flawed with
artificiality and incompleteness.

None of these artificial methods possess the power to cleanse the mirror of
consciousness or reach the depths of consciousness itself. The method of cleansing
consciousness through prāṇāyāma and other techniques does not actually rid the mind
of its material contamination. It only brings about a temporary sense of purity.
Therefore, even after much effort and difficulty in achieving a temporary state of purity,
a slight disturbance can cause all impurities to return with twice the force. These
methods are mere wasteful distractions. The impurities of consciousness cannot be
eradicated through them. This fact has been elaborated upon numerous times and in
numerous ways in the Bhāgavata:

"yamādibhir-yoga-pathaiḥ kāma-lobha-hato muhuḥ,

mukunda-sevayā yadvat tathātmāddhā na śāmyati." (Bhāg. 1.6.35)
“The mind, which is constantly disturbed by lust and greed, is not pacified by the
practice of the eightfold yoga system as much as it is by the direct service of Mukunda.”

By the mere reflection or semblance of Śrī Kṛṣṇa’s name, the entire

contamination of the mirror of consciousness is effortlessly destroyed. The external
coverings that have come over our true self are removed solely by the power of Śrī
Kṛṣṇa’s name.

The question of determining one's true nature (svarūpa) has been considered a
problematic one in the realm of dharma. However, Śrī Kṛṣṇa Caitanyadeva has dispelled
all perplexities and fears and provided the highest and final conclusion to this question.
He has declared that upon determining one's true nature, it is seen that everyone is a
servant of Kṛṣṇa. The result of determining one's true nature is attained when the
transcendental form of Śrī Kṛṣṇa, the transcendental Cupid, is served through
saṅkīrtana of Śrī Kṛṣṇa’s name. When the mirror of consciousness is fully cleansed
through the chanting of Śrī Kṛṣṇa’s name, the living being experiences the development
of such an enlightened self.

In this world, due to the bitter experiences we have endured, all of us, to some
extent, are restless to free ourselves from the grip of this bitter knowledge. Every living
being is constantly tormented by the threefold miseries of this world due to their
aversion to Lord Hari. In order to relieve the living beings from these miseries, Īśvara
Kṛṣṇa (author of Sāṅkhya Kārikā), and Patañjali have all devised systems that ultimately
lead to the destruction of the living beings' consciousness. What can be a greater, more
merciless punishment and harsher torment than the annihilation of consciousness? The
destruction of consciousness means the destruction of the soul itself. Consciousness is
the very foundation of freedom. With the destruction of consciousness comes the
sacrifice of freedom itself. But Śrī Kṛṣṇa Caitanyadeva did not advocate for the
destruction of consciousness or freedom.

He did not engage in deceit to justify inflicting the most cruel suffering and
harshest punishment on beings under the pretense of relieving their suffering. He had
stated that living beings are infinitesimal parts and parcels of the Supreme Personality of
Godhead Śrī Kṛṣṇa. The eternal existence, eternal consciousness, and eternal bliss of
living beings are always present. When beings become immersed in Lord Kṛṣṇa's
saṅkīrtana (congregational chanting), their eternal existence, eternal consciousness, and
eternal bliss can fully develop, continuously and in ever-new ways. By any other method,
the consciousness and independence of beings become stifled and destroyed. Simply by
the reflection of the holy name of Kṛṣṇa, the threefold miseries — adhyātmika,
adhibhautika, and adhidaivika — are eradicated quickly and effortlessly. Only those
who engage in Kṛṣṇa's congregational chanting can experience and see the world as an
abode of eternal and complete happiness. Just by the reflection of the congregational
chanting of Lord Kṛṣṇa's name, the great forest fire of this worldly suffering can be
extinguished. Through no other methods, especially those devoid of devotion, can the
fire of material existence be extinguished or pacified in any way. Rather, like hidden
embers, it continues to burn within and eventually leads to the destruction of the living
beings.

All kinds of auspiciousness (śreyas) emanate from the name of Lord Kṛṣṇa. In the
scriptures, we come across the two words "śreyas" (ultimate good) and "preyas"
(immediate pleasure). Any act that satisfies our senses but does not satisfy Kṛṣṇa’s senses
is termed as "preyas." Conversely, any act that fully satisfies Kṛṣṇa's senses but brings
temporary discomfort to our external senses is termed as "śreyas." Only those individuals
who do not differentiate between śreyas and preyas are truly liberated. For them, Lord
Kṛṣṇa's name continuously dances on their tongues. They have no separate
consideration of preyas and śreyas other than the congregational chanting of Kṛṣṇa's
name.

We should aim to be enriched by true happiness. The imagined happiness sought

after in this world is nothing more than a temporary attempt to reduce or alleviate the
intensity of suffering. However, the mere alleviation of pain or the reduction of its
intensity does not constitute the essence of real happiness. Real happiness is unending,
unchangeable, uncovered, and pure.

The holy name of Lord Kṛṣṇa bestows the soothing moonlight that fosters the
blossoming of the kumuda of ultimate auspiciousness (śreyaḥ). Just as the tender
kumuda flower withers under the harsh rays of the sun, so too does the delicate nature
of true well-being (śreyaḥ) fade when subjected to the intensity of severe methods. The
sharp glare of the sun causes pain to the eyes, but the soft, nourishing moonlight is
gentle to the senses and encourages the flourishing of the kumuda flower. Similarly,
while the intense methods of rigorous practices may tarnish and wither one’s śreyaḥ, the
tender and gentle radiance of Kṛṣṇa’s nāma-saṅkīrtana (chanting of His holy names) is
uniquely suited to its growth.

This is why śreyaḥ-kairava-candrikā (that which diffuses the moonlight making

the white lotus of supreme fortune blossom) is mentioned in the scriptures. Though we
seek light or illumination, we do not seek the intensity of scorching heat or blinding
glare. We need soft, gentle illumination. Other methods or disciplines offer only a
deceitful light, burdened by the intense heat of rigid austerities that turn one away from
true service to Hari. This intensity never nourishes the delicate lotus of śreyas, but rather
causes it to shrink and vanish from sight. The soothing moonlight of nāma-saṅkīrtana,
on the other hand, is the only gentle, favorable radiance that truly fosters and sustains
the growth of śreyaḥ. In contrast, other methods, cloaked in the appearance of
providing light, are harsh, deceptive, and inimical to service to the Supreme Lord,
scorching the tender flower of śreyaḥ rather than nurturing it.

Lord Kṛṣṇa’s congregational chanting is the very life of transcendental knowledge

which is like a submissive wife. We are naturally inclined towards the pursuit of
knowledge. The system of cognition serves as a bridge to worldly learning, yet it is
inherently incomplete and fraught with numerous imperfections. The knowledge we
acquire through this cognitive process cannot yield everlasting fruit. When our senses
become paralyzed, the vast reservoir of knowledge we once accumulated remains beyond
our reach. In time, this system of cognition reveals itself to be riddled with inadequacies.
After half a century of effort, the knowledge we have amassed through this process
appears incomplete and illusory when viewed from the standpoint of a century of
endeavor. However, it is the gathering of unchanging and perfect knowledge that the
truly wise seek. When the understanding of our true nature is attained, we come to
realize how impoverished, incomplete, and delusory is the treasure trove of knowledge
accumulated through worldly cognition over countless centuries. Such incomplete
knowledge may serve some immediate purpose, but it can never fulfill our eternal
aspirations or be the means of our ultimate welfare. If we regard only the pressing needs
of the present moment as paramount and dedicate ourselves solely to their fulfillment,
can we truly be called "human"? We must dedicate ourselves to the pursuit of eternal
purposes. All our strength, effort, abilities, and intellect must be employed in the
fulfillment of that eternal aim.

All efforts apart from the endeavor for the development of our consciousness are
transient. They appear before our vision for a while and then quickly conceal
themselves.

The Śrūtis refer to such efforts as "Aparā Vidyā." The unobstructed, direct, and
desire-filled nature of the soul is what is called "Parā Vidyā." This Parā Vidyā is the very
mother of all true knowledge. The Saṅkīrtana of Śrī Kṛṣṇa is the life-force of this Parā
Vidyā. Perfect knowledge is attained solely through Śrī Kṛṣṇa's Saṅkīrtana. The name of
Śrī Kṛṣṇa is the very embodiment of complete consciousness. Therefore, all knowledge
— be it the knowledge of Brahman, of Paramātmā, of Vāsudeva, of Lakṣmī-Nārāyaṇa, of
Karanārṇava-śāyī, Garbhodaka-śāyī, and Kṣīrodaka-śāyī, of Vāsudeva, Saṅkarṣaṇa,
Pradyumna, Aniruddha, of the incarnations of Rāma and Nṛsiṁha, or of Vaikuṇṭha
and Goloka — is intrinsically woven into the name of Śrī Kṛṣṇa.

Apart from the name of Śrī Kṛṣṇa, all other words merely traverse the material
realm (itara-vyoma), revealing only veiled knowledge to the souls. These words, instead
of enlightening the soul, are subject to the scrutiny of the four examiners — our eyes,
tongue, nose, and skin — beyond the ears. Whenever a word emerges from the material
realm, these four faculties evaluate its truth. However, words from the transcendental
realm (parā-vyoma) are not subject to such examination. They possess an inherent
independence that safeguards their purity and can regulate all the senses of the listener.
Words from the material realm are designed for the consumption of others. But the
words of the transcendental realm are self-enjoying, supremely independent, and
imbued with infinite power. The utterance of those words from Vaikuṇṭha is Kṛṣṇa
Saṅkīrtana — it is not the chanting of anything other than Kṛṣṇa.

The name of Lord Kṛṣṇa is the embodiment of complete knowledge, complete

reality, and complete bliss. Therefore, we should not attempt to combine the impurity
of the material world with the name of Kṛṣṇa. The supremacy of Kṛṣṇa’s name will
extend its dominance over the aggregate of all our knowledge. There is a realm of
knowledge and science beyond our senses, in which our senses have no access. All other
methods of spiritual practice apart from Lord Kṛṣṇa’s congregational chanting are based
on the arrogance of the ascending process (ārohavāda). But the method of approaching
the transcendental truth is only established in Lord Kṛṣṇa’s congregational chanting.

Words mixed with materiality can never bring us closer to the transcendental
reality. When there is an attempt to combine the unalloyed transcendental word with
the materially mixed word, we will entirely reject such unlawful and mundane
philosophies. The unalloyed transcendental word will regulate our senses and make
them fit for the service of the complete reality, which is eternal consciousness and bliss.
At that time, we will become situated in para vidya.

Lord Kṛṣṇa’s congregational chanting increases the ocean of bliss in

consciousness. Most of the time, we become illusioned by the mirage of fleeting,
insignificant, and ultimately painful pleasure. However, the aspiration of our
consciousness is always present for the eternal, full, and indivisible ocean of spiritual
bliss. Only the name of Kṛṣṇa can guide us to the eternal ocean of bliss and immerse us
in it. Other methods of spiritual practice are incapable of bestowing true joy. Through
other methods, only temporary relief from suffering or a state of numbness from
suffering can be present before us, but mere numbness cannot be counted as reality.

The name of Lord Kṛṣṇa can offer us the taste of full nectar at every step. Nectar
is not a difficult substance. It is a molten form of transcendental love, delightful,
life-giving, and grants immortality. The name of Lord Kṛṣṇa is filled with complete rasa
(transcendental mellows). Within the name of Kṛṣṇa exist five primary spiritual rasas
and seven secondary spiritual rasas in their fullest measure. Names found in the material
world carry tastelessness and harshness. Not only that, but even names like Brahman,
Paramātmā, and Nārāyaṇa do not contain the fullness of transcendental rasa. These
names are incomplete, partial, and when examined from a neutral perspective, reveal
their deficiency in conveying the complete rasa. However, the rasa of Lord Kṛṣṇa’s
name, like His form, is the embodiment of all rasas.

Our revered predecessor, Śrīla Rūpa Gosvāmī, has defined rasa as follows:

"vyatītya bhāvanā-vartma yaś ca-matkāra-kāra-bhūḥ,

hṛdi sattvojjvale bādhaṁ svadate sa raso mataḥ."
(Bhakti-rasāmṛta-sindhu 2.5.132)

“That which becomes even more intensely relished in the heart made bright with hlādinī
and saṁvit śaktis (attainment of bhāva), after surpassing the stage of distinguishing the
constituent bhāvas, and which becomes more astonishing in bliss than bhāvas, is rasa.”

Rasa is that which, transcending the path of worldly emotion or even so-called
spiritual emotion, is experienced as astonishing wonder, and which, based on a deep,
enduring emotion (sthāyi-bhāva), is savored within a purified, illuminated heart imbued
with pure sattva. This is what is termed "rasa."

Rasa is the object of spiritual relish (āsvādana). That relish is a transcendental

experience (cid-āsvādana). This transcendental relish can only occur when we cast away
all material impurities and coverings. When, by the grace of Śrī Guru, we become free
from such coverings, then the full embodiment of transcendental rasa, Śrī Nāma, reveals
His spiritual, rasa-filled form within our pure conscious self. At that time, like an
uninterrupted flow of oil, we can savor the transcendental nectar of the Holy Name,
offering sensory fulfillment to Śrī Nāma-Prabhu.

Sensory fulfillment directed toward the self is not āsvādana; it is material

enjoyment or mundane desire (kāma). The transcendental Name does not tolerate such
material desire. For such individuals, the transcendental Name does not reveal His true
form. Instead, they mistake the offense to the Name (nāmāparādha) for the Name itself
and become deluded by the perverse relish of a mentally concocted, distorted rasa.

The seventh fruit of Śrī Kṛṣṇa-saṅkīrtana is the purification and immersion of the
entire self (sarvātma-snapana). Śrī Kṛṣṇa’s congregational chanting is both the means
and the goal of serving the transcendental Cupid (aprakṛta-kāmadeva) with all one’s
senses. The gopīs of Vraja, and especially Śrīmatī Vṛṣabhānunandinī, the crown jewel of
all gopīs, engage in the transcendental service of the full embodiment of all rasa, Śrī
Nandanandana, with all their senses in an unalloyed service of transcendental desire
(kāma-sevā). Those who aspire to follow in the footsteps of the gopīs and enter into that
transcendental service of love should accept Śrī Kṛṣṇa-saṅkīrtana as their primary means
and objective.

Through Śrī Kṛṣṇa-saṅkīrtana, the complete sensory offering (sarvātma-snapana)

or complete immersion of the entire self in the service of transcendental Cupid is
properly attained. Those whose entire selves have already been immersed or bathed in
the ocean of nectar arising from the transcendental service of Kṛṣṇa, and who desire
such complete immersion in the kuṇḍa of Śrīmatī Rādhikā, the beloved of Mukunda,
accept Śrī Nāma-saṅkīrtana as their sole means of realization. Without Śrī
Kṛṣṇa-saṅkīrtana, no one can achieve such immersion in Śrīmatī Rādhikā’s kuṇḍa or the
ocean of transcendental nectar. Separate efforts like smaraṇa or other attempts,
motivated by desires for prestige, are artificial, imitative, and unlawful endeavors. Only
through Śrī Kṛṣṇa-saṅkīrtana can one attain the complete immersion of the entire self.
 In the perfection of sarvātma-snapana, service to the Lord is not limited merely to
the upper parts of the body, from the navel to the head, through some superficial idea of
reverence. Rather, with every part of the transcendental body, from the feet to the head
— the entire self — one becomes qualified to render transcendental service to the
transcendental Cupid in the transcendental realm of divine love (aprakṛta kāma-sevā).

The repeated utterance of the holy names of Śrī Kṛṣṇa alone will bestow upon us
all auspicious opportunities. We must accept this singular method and the supreme goal.
For even Śrī Chaitanya Mahāprabhu Himself performed Saṅkīrtana, as He proclaims:

nāmnām akāri bahudhā nija-sarva-śaktis

tatrārpitā niyamitaḥ smaraṇe na kālaḥ
etādṛśī tava kṛpā bhagavan mamāpi
durdaivam īdṛśam ihājani nānurāgaḥ

“My Lord, O Supreme Personality of Godhead, in Your holy name there is all good
fortune for the living entity, and therefore You have many names, such as "Kṛṣṇa" and
"Govinda," by which You expand Yourself. You have invested all Your potencies in those
names, and there are no hard and fast rules for remembering them. My dear Lord,
although You bestow such mercy upon the fallen, conditioned souls by liberally
teaching Your holy names, I am so unfortunate that I commit offenses while chanting
the holy name, and therefore I do not achieve attachment for chanting.’”

All of the Lord’s transcendental potencies reside within His divine, non-material
transcendental names. When it is said "His potencies," it implies that His external,
material energy or actions are absent from these names, signaling the distinction
between the material and the transcendental. The entirety of Kṛṣṇa’s personal power
(Svarūpa Śakti) is fully present within the transcendental name. Therefore, the one who
takes shelter of the Holy Name does not need to make separate efforts for worship,
meditation, or other practices. The Holy Name of Śrī Hari transcends considerations of
time, place, or qualification. In worship, meditation, and other spiritual practices, these
considerations are important. But the supreme means and the supreme goal—the Holy
Name—are beyond such limitations. To equate the transcendental Name with other
practices, which are bound by considerations of time, place, and qualification, is a sign
of misfortune. To think the holy name is incomplete and needs to be supplemented by
other means is another sign of misfortune. Considering the transcendental name to be
on par with material sound and seeking external pompous displays of work
(karmāḍambara), knowledge (jñānāḍambara), yoga (yogāḍambara), or vows (tapasyā) is
also a symptom of great misfortune.

Kṛṣṇa is the embodiment of the nectar of all rasas (divine mellows of

relationship). The five principal rasas — śānta (neutrality), dāsyā (servitude), sākhya
(friendship), vātsalya (parental affection), and mādhyurya (conjugal love) — and the
seven secondary rasas — vīra (heroism), raudra (anger), bhayānaka (fear), bibhatsā
(disgust), karuṇā (compassion), adbhutā (wonder), and haśya (humor) — find their
perfect manifestation only in Kṛṣṇa.

Even in this perishable material world, a shadow of these rasas can be seen
through the temporary relationships we experience. Even in the alaṅkāra śāstras
(material science of aesthetics) of this world, all these rasas are discussed. Each one of us,
in our mundane relationships, operates within one of these five primary rasas. In the
first, there is a neutral stance of detachment (śānta). In the second, the relationship of
master and servant (dāsyā). In the third, there is the bond of friendship (sākhya). In the
fourth, the relationship between parents and child (vātsalya). In the fifth, the
relationship between husband and wife (mādhyurya). Friendship can manifest in two
ways — either with reverence and awe (saṁbhrama-sākhya) or with intimacy and
familiarity (viśrambha-sākhya). Many philosophers have failed to grasp the beauty of
viśrambha-sākhya, the intimate form of friendship. In southern regions, some scholars
have only understood reverential friendship and failed to perceive the splendor of
intimate friendship. According to their understanding, we can only fold our hands in
distant reverence to Lord Viṣṇu, bowing down from afar and offering worship. But the
idea that we can consider Him our closest friend, climb upon His shoulders, feed Him
our leftovers, and serve Him with love is a concept beyond their grasp.

Some have accepted God in the role of a parent (jagat-pitā) but the idea of taking
God as one's own child, caring for and nurturing the Supreme Lord from His birth,
remains beyond many. Even those who accept God as a child are often overwhelmed by
His divinity and see Him only as the Almighty. Yet, the divine parents in Vṛndāvana,
Nanda Mahārāja and Mother Yaśodā, do not allow the infinite majesty of the Lord to
diminish their tender affection. They bind the Supreme Lord with ropes, and He crawls
as their eternal child in their courtyard. This kind of parental relationship is far beyond
the understanding of many scholars.
 Though many accept the concept of husband and wife, the moral principle of
monogamy — one husband, one wife — has been embraced by numerous individuals.
Some have envisioned the Supreme Lord in a gandharva-like form with many beloved
consorts. However, many thinkers have been unable to grasp the concept of the Lord as
the beloved of both the kumārīs (unmarried) and prāudha (the married women), those
wedded to another. Where worldly relationships exist, there will inevitably be feelings of
inadequacy, whether in the context of friendship, or the relations between parents and
children, or between lovers. However, where there is no inclusion of worldly ties or
mundane subjects, where there is no scope for material cause, effects, or sentiments,
where no impermanence or separation exists — there, the question of any inferior rasa
cannot arise. The higher an object is in its original form (the bimba), the lower it appears
in its reflection (pratibimba). What is exalted and wondrous in the original becomes
undesirable and unattractive in its reflection. Thus, where there is a connection with the
Supreme, the Divine Līlā-Puruṣottama, no degraded or base rasa, derived from distorted
reflections, can exist. Rather, that which is seen as degraded in its reflected form becomes
resplendent and exalted in the untainted, transcendental bimba.

If the existence of all five types of rasa is observed in worldly relationships, then
in accepting only two and a half types of relationship (śānta, dāsyā, and reverent form of
sākhya) in the transcendental realm, one might mistakenly assume that the diversity of
the mundane surpasses that of the transcendental. But this is contrary to the scriptures.
The fragmented, finite, temporary, and one-sided reflection that constitutes mundane
diversity is but a distorted echo of the boundless, infinite, eternally fresh, and ever-new
transcendental diversity. What does not exist in the original cannot manifest in the
reflection. What is present in the original appears distorted in its reflection. This is an
eternally established truth. Śrī Caitanya Mahāprabhu proclaimed this same Bhāgavata
truth in Southern India.

Śrī Kṛṣṇa Caitanya Mahāprabhu revealed that only through Śrī Kṛṣṇa saṅkīrtana,
or the chanting of Śrī Kṛṣṇa's Name, can one immerse oneself entirely in the ocean of
rasa, the nectarous essence of the Supreme Lord, who is the very embodiment of all
rasas.

We must attain the touch or alignment with the pure, unmixed consciousness —
consciousness that has no fusion with the world, that is free from coverings, ever alert in
its eternal, perfect nature, and fully engaged in the unreserved service of the Supreme
Consciousness with the deepest intimacy. However, if we merely become artificial
imitators, we will never advance on the path of auspiciousness. Only by following those
whose eternal, all-encompassing efforts are continuously and selflessly dedicated to the
delight of the Supreme Consciousness can true auspiciousness be attained.

The path of transcendental rasa bypasses the mind and flows as a steady,
luminous current of pure sattva, overflowing with the extraordinary wonder of pure
consciousness, and manifests as an unwavering state of existence. It cannot be obtained
through artificiality or imitation. Imitators inevitably meet with destruction.

We must not conflate the soul with the mind, intellect, and ego. Many in the
Western realms and numerous adherents of the karmic paths in India have endeavored
to fuse the mind with the soul. The non-dualists have wholly rejected the existence of
the soul by severing consciousness from the mind. Yet, in the hallowed verses of the
Śrīmad Bhagavad Gītā, the Supreme Lord Kṛṣṇa imparts to Arjuna:

bhūmir-āpo ’nalo vāyuḥ khaṁ mano buddhir eva cha

ahankāra itīyaṁ me bhinnā prakṛitir aṣhṭadhā
apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat
(Gītā 7.4-5)

“O Arjuna, My inferior or material energy is composed of earth, water, fire, air, ether,
mind, intelligence, and ego—these eight divisions. Beyond this is My superior energy,
which is conscious and comprises the living beings, who, having entered this material
sphere, engage in the pursuit of enjoyment.”

mamaivānśho jīva-loke jīva-bhūtaḥ sanātanaḥ

manaḥ-ṣhaṣhṭhānīndriyāṇi prakṛiti-sthāni karṣhati
(Gītā 15.7)

“The living entity is eternal and immutable. In a state of liberation, the soul is entirely
detached from material entanglement and devoid of any connection to the mundane. In
a state of bondage, the soul identifies with the material mind and the five external
senses—these six faculties of perception.”

When we realize our true essence as parts of the complete consciousness, our
position can become unassailable. In that moment, we may advance upon the path of
our eternal existence.

In the southern regions, individuals of the Śrī Vaiṣṇava tradition approach the
worship of Śrī Lakṣmī-Nārāyaṇa with deep reverence, while followers of Śrīmad Ānanda
Tīrtha Madhvācārya engage in the worship of Bāla Kṛṣṇa. Yet, in the teachings and
utterances of Śrī Mādhavendra Purī, we discover the exquisite beauty of divine service
with intimacy (Viśrambha sevā):

śrutimapare smṛtimapare bhāratamanye bhajantu bhavabhītāḥ |

ahamapi nandaṃ vande yasyālindede parambrahma || 3 ||

“I shall not confine myself to the Mahābhārata and the Gītā or the scriptures and
traditions; I shall worship Nanda Mahārāja, whose jeweled courtyard is joyfully traversed
by the Supreme Lord Sri Kṛṣṇa on His knees.” (Śrī Kṛṣṇa-līlā-stuti 3)

Such a notion of divine love, or bhagavat-prīti, is an extremely expansive concept.

The idea of God as a son is found in the writings of Śrī Mādhavendra Purī and the
devotees who followed him. The contemplation of God as a lover was once widely
propagated among fallen souls like us. How profound and vast was this dissemination!
It was revealed to our pure consciousness itself. The two scriptures, Kṛṣṇa-karṇāmṛta
and Brahma-saṁhitā, were collected by Śrī Kṛṣṇa Caitanya Mahāprabhu during His
travels in South India. Śrī Caitanya Mahāprabhu, at one time, personally elucidated the
purified meanings of these two works to Śrī Rāya Rāmānanda, speaking in his presence
at a place called Kabbūra, near Rājamahendrī in the South. All these profound
revelations are also illuminated within the hearts of Śrī Rūpa Gosvāmī Prabhu and his
followers.

Śrī Rūpa Gosvāmī Prabhu has blessed the world, saying, "May the unprecedented
and unbestowed words of Śrī Kṛṣṇa Caitanyadeva permeate every consciousness; may Śrī
Caitanya’s divine speech reign supreme on the throne of every devotee's heart." For so
long, ordinary people could not fully comprehend the essence of Śrīmad Bhāgavataṁ in
its most perfect expression. In the words of Śrī Kṛṣṇa Caitanyadeva, the Bhāgavata’s
liberating and most scholarly intent has been completely revealed.

Śrī Kṛṣṇa Caitanyadeva has repeatedly struck the hearts of souls, reminding them
that one must break free from the bonds of all material thoughts and approach the
nearest region of the ocean of rasa, the embodiment of all nectar, through the
all-encompassing, natural, and loving service of one's awakened transcendental
consciousness. It must always be remembered that in the realm of the transcendental,
there is no place for the concerns or speculations of the material world. Without this
understanding, one cannot even step onto the first stage of spiritual faith.

When the sixty thousand sages of Daṇḍakāraṇya, enchanted by the form of Lord
Śrī Rāmachandra, expressed their desire to embrace Him, the Lord advised them to wait
for His Kṛṣṇa-līlā. From this, we can also understand that all moral instructions are
confined within the boundaries of the material world. In the transcendental realm of
consciousness, there is no room for material ethics or immorality. A person of
unrighteous nature, carrying their animalistic tendencies, cannot even enter the gates of
the kingdom of Dharma (the realm of ultimate truth). The sages of Daṇḍakāraṇya were
not accepted by Lord Śrī Rāmachandra in the material bodies they had received from
their parents. The Supreme Conscious God does not desire the material bodies of men
or women. The sages of Daṇḍakāraṇya could have donned the appearance of women;
they could have adorned themselves in feminine attire, but through such artificiality, the
love of the Supreme Consciousness can never be attained. The Lord is transcendental
and wholly conscious. He can only be honored through the transcendental, loving
service of the conscious soul. Material things cannot attract or invoke the love of the
transcendental. Kṛṣṇa and Kṛṣṇa's name are both transcendental entities. "adho kṛtaṁ
akṣajaṁ baddha jīvānām indriyaja jñānaṁ yena sa eva adhokṣajaḥ." Meaning, that which
completely negates the sensory knowledge or sensory satisfaction of bound souls is truly
the transcendental, the Adhokṣaja.

The material senses are but specific instruments for engaging with the external
world. Their movement is confined within prescribed limits. The outward-facing
inclination of the senses can never grant access to the transcendental object. All that is
conceived, meditated upon, or reasoned through the extroverted intellect belongs to the
domain of the material or the realm of mental speculation (mano dharma). Only
through complete surrender at the feet of the transcendental object can the senses be
redirected inward. In such service-oriented senses, the transcendental Śrī Nāma
spontaneously manifests, and as the inclination towards service develops, the
transcendental Nāma reveals His transcendental form, attributes, associates, and
pastimes.
 The transcendental Lord is not attainable through our current material
instruments; this has been repeatedly affirmed by Śrī Kṛṣṇa Caitanyadeva and the
Grantharāja Śrīmad Bhāgavatam. This is precisely where the misconception of worldly
people arises, and hence, we are instructed repeatedly and emphatically on this truth. All
worldly philosophies and systems can never bring us before the principles or harmony of
the transcendental realm; rather, they act as formidable obstacles to entering the
transcendental domain. The attempt to guide transcendental principles and realities
through worldly systems, logic, and arguments is what is termed the "path of
argumentation (tarka-patha)." When the divine teachings are revealed through the
descending process, one must apply the ears and serve with submissive inquiry—an
inquiry filled with surrender and devotion. This is the process of the aural path
(śruti-patha). Thus, even though the senses may be effective in worldly engagements,
they cannot guide us to the transcendental realm. Whatever is considered good or bad in
the realm of secondary attachment or in the path of outward-oriented sensory thinking
is all within the domain of mental dharma.

In this material world, we establish all objects upon a basis of delusion and
determine their greatness accordingly. Therefore, when we witness the descent of pure,
untainted states of devotion, we often fail to uphold the notion of superiority within it.
We mistakenly think that the transcendental, being free from all delusion, has fallen
from the pedestal of greatness.

[The reflection which Srila Prabhupada explained points to a fundamental

misunderstanding that arises from our material conditioning. In the material world, our
perception of greatness is deeply influenced by delusion, māyā, which clouds our
understanding of what is truly valuable or elevated. In the material world, we judge
everything by superficial standards — wealth, power, status, intellectual achievements, or
sensory pleasure, Worldly morality (naitikatā). These things are fleeting and subject to
change, yet we place immense importance on them because we are bound by māyā, or the
illusion that the temporary is the ultimate reality.This delusion leads us to believe that
something or someone is great based on how they align with these material standards. Our
sense of reality is shaped by attachment to the physical and mental realm, and as a result,
we often confuse material success or grandeur with true greatness. In such a world, values
like pure humility, simplicity, and purity are often overlooked or undervalued because they
don't fit the worldly narrative of what it means to be "great." When we encounter pure,
untainted devotion (bhakti) — whether it's the simple but sincere devotion of a devotee or
the divine descent of the Lord Himself—our material conditioning can cause us to overlook
or misinterpret its greatness. This is because pure devotion operates on a different level, one
that transcends the values of the material world.Devotion that is free from ego, material
desires, and pride doesn’t conform to the worldly standards of "greatness." It might appear
too simple, too humble, or too quiet to be considered impressive from a materialistic point of
view. As a result, we may fail to recognize the inherent beauty and superiority of devotion
because it doesn't boast of worldly success or external grandeur.This is where the
misunderstanding deepens. We might mistakenly think that something or someone who
embodies the transcendental—whether it's a pure devotee, a spiritual practice, or even God
Himself — has somehow "fallen" from greatness because they don’t display the qualities
that the material world deems important. The transcendental, being free from all illusions
and attachments to material success, can appear less significant to our materially
conditioned minds. For example, pastimes of Kṛṣṇa in vraja are human-like , doing sweet
pastimes as a cowherd boy and pastimes of Mahāprabhu which are full of humility and
simplicity, which might seem unremarkable to those who are captivated by material
achievements and grandeur. Similarly, the practice of bhakti itself may seem too modest or
insignificant when compared to grand intellectual philosophies or powerful worldly
endeavors.The irony is that, in reality, the transcendental is infinitely superior to anything
that can be achieved in the material world. Pure devotion is the highest state of
consciousness, a state of unalloyed love and surrender to the Supreme Lord. Yet, because our
material instruments (senses, mind, and intellect) are conditioned by māyā, we often fail
to see this.It’s like mistaking a priceless gem for a common stone simply because we lack the
discernment to recognize its true value. In our deluded state, we might even assume that the
transcendental has somehow "fallen" from its pedestal of greatness because it doesn't align
with our worldly expectations of power , success morality , for example pastimes of Kṛṣṇa
with vraja gopīs is seen as taboo due to our perverted and fallen state of consciousness
stemmed in wordly moralities and reject him as supreme god.]1

However, where all limitations and defects are removed, that is Vaikuṇṭha, the
spiritual realm. Vaikuṇṭha is beyond the reach of worldly understanding and cannot be
confined by mundane concepts. Material conceptions belong to the third dimension of
existence, whereas Vaikuṇṭha transcends them. We cannot conquer the fourth
dimension through the perceptions of the third. Those who refuse to accept the
1
Square bracket indicates explanation from the translator which were not part of original article by Śrīla
Prabhupāda
inconceivable nature of Vaikuṇṭha are merely followers of atheistic Kapila and the
Buddha, whose principles rest on sensory perception and inference alone. Witnessing
the imperfections and transience of this material world, they project the same
limitations onto the transcendental realm, failing to understand that in Vaikuṇṭha,
variety exists without defect or temporality. These philosophers worship the cessation of
all variety, holding the state of inertia in highest regard.

Thus, the sublime truth of the Lord's transcendental realm is beyond the grasp of
those who cling to worldly logic and perception. It is only through devotion, through
the complete surrender of the self, that one can approach the divine mystery of the
Supreme.

But the Supreme Brahman is eternally endowed with infinite powers. The
variegatedness of His powers is astounding. He is Puruṣottama, the Supreme Person. In
Him alone exists full and perfect knowledge. Apart from the loving devotion to His
fullest expression, Lord Viṣṇu, there is no other path for us.

Dr. Ramgopal Bhandarkar advocated for the worship of Vāsudeva without

Lakṣmī, yet without recognizing the role of cit-śakti, the completeness of Puruṣottama
cannot be realized. Such a notion is partial and one-sided. To accept Viṣṇu's throne,
conch, mace, discus, and lotus as devoid of potency is a flawed conception. It is the
Supreme Lord Viṣṇu, attended by countless Lakṣmīs, who reigns in His fullness in
Vaikuṇṭha. It is this Viṣṇu, served by innumerable devotees, infused with the cit-śakti,
that is worshiped in all His transcendental glory.

Nirviśeṣa-vādīs (impersonalists) cannot grasp this dualism within their

framework of duality or non-dual considerations of auspicious and inauspicious.
Skeptics, atheists, Saguṇa-vādīs (those who worship with attributes), and advocates of
impotent Brahman, all ultimately desire dissolution into atheism at their core. The
worship of Indra, Vāyu, Varuṇa, and others falls under Saguṇa worship. Saguṇa
worshippers, in their inconsistency, attempt to achieve the vision of the Supreme
indwelling Lord, yet it is the Lord Aniruddha Viṣṇu who eternally resides as the
indwelling guide within all gods, humans, and beings. The indwelling Lord is neither
temporary nor impersonal; He eternally bears His divine name, form, qualities,
pastimes, and distinctive transcendental associates. The exposition of the indwelling
Lord, the expansions of His form, the supreme reality, and His worship has been
beautifully presented by Śrī Lokācāryapāda.

Saguṇa worship is limited to the cycles of birth, sustenance, and dissolution. The
conception of so-called Nirguṇa worship was formulated merely to preserve Saguṇa
worship. The final promise of Nirguṇa worship is that the triad of worshiper, worship,
and the worshiped will dissolve in the end. Yet, both of these progressive approaches are
based on perception and inference, and both are tainted with atheism and the defect of
idolism. Idol-making and idol-breaking—both these acts fall under the same category of
materialistic iconoclasm. The theistic tradition, however, is neither an iconographer
(idol-maker) nor an iconoclast (idol-destroyer).

Śrī Rāmānujācārya accepted the Lord as the master of both cit (conscious) and
acit (inert) entities, including both conscious and non-conscious entities in His
dominion. The mode of "pure consciousness" is the intrinsic property of the Lord
Himself. Only when the present inauspiciousness within us is eradicated can we achieve
the activities of our pure conscious nature. Śrī Kṛṣṇa Caitanya Deva accepted the
doctrine of śakti-pariṇāmavāda (the transformation of energies). The doctrine of
inconceivable oneness and difference (acintya-bhedābheda-vāda) reveals the highest
beauty of theism. It is never proper to equate inert reality with conscious reality. It is in
the doctrine of conscious reality that Lord Veṅkaṭeśvara manifests.

Western authors, too, have merely echoed distorted versions of Indian monistic
doctrines. In works like MacNicol’s Indian Theism, the worship of Śrī
Lakṣmī-Nārāyaṇa is considered superior to the worship of Śrī Rādhā-Kṛṣṇa, based on
natural ethical considerations. It is desirable that these narrow conceptions expand
toward greater openness. We must approach these doctrines with great caution before
accepting them. It is essential to ensure that, by binding the Supreme Transcendental
Enjoyer — Svarāṭ Puruṣottama—within the shackles of worldly ethics and magnifying
the limitations of external rulership, we do not become disrespectful toward, or misuse,
the path of pure loving service (viśrambha-sevā) in the transcendental realm. It is
precisely for this reason that Śrī Kṛṣṇa Caitanyadeva has imparted His divine words for
us to hear.

The words of Śrī Kṛṣṇa Caitanyadeva are not confined within the narrow
boundaries of caste, country, society, or time. His message is universal, transcending all
time, all places, and reaching all conscious beings, offering unfailing and supreme
welfare to each. As His words are spread across the Earth, they shall surely bring eternal
bliss to all who sincerely seek the truth without guile. Nowhere in this world, nor at any
other time, has a teaching of such greatness, generosity, and sweetness been revealed. In
this message, the fully blossomed and most majestic tree of theism has taken form. Once
these words of Śrī Caitanyadeva enter the ears of liberated souls, they will surely be
welcomed with unceasing joy. The highest aspiration of our pure consciousness, that
supreme goal, can only be granted by the words of Śrī Caitanyadeeva.

The words of Śrī Caitanya, which have destroyed all mental constructs and have
so gloriously revealed the teachings of Śrīmad Bhāgavatam, demand that we engage our
senses in their attentive hearing. When we listen to the words of Śrī Caitanya, we can
perceive the full power, beauty, and spiritual delight of the transcendental Holy Name.
Yet, due to misfortune, though the Name holds all perfection and abundant grace
within itself, our minds, influenced by worldly desires, turn away, seeking fleeting,
imagined remedies and temporary paths to realization.

Today, I have endeavored to explain merely two verses of the Śikṣāṣṭakam, in the
manner that Śrī Caitanyadeva Himself has spoken them. I have not attempted to speak
on my own but have only repeated what He has allowed me to say. I hope, by His mercy,
that many more of His words may also be revealed to you. Though an unquenchable
thirst burns in my heart to ceaselessly sing His words day and night before you, I fear the
audience may not have the endurance to hear many things all at once. In conclusion, I
shall speak in the words of Śrīla Prabodhānanda Sarasvatī, the crown jewel of the
tridandīs, the eternal associate of Śrī Caitanyadeva, residing in Śrīraṅgam in the southern
region:

dante nidhāya tṛṇakaṁ padayor nipatya. kṛtvā ca kāku-śatam etad ahaṁ bravīmi |
he sādhavaḥ sakalam eva vihāya dūrād. gaurāṅga-candra-caraṇe kurutānurāgam
(Śrī Caitanya Candrāmṛta, 90)

"With a straw in my teeth, I fall at your feet and beg you a hundred times. O noble souls,
please abandon all that is unworthy and distant and develop deep love for the lotus feet
of Caitanya Candra."

Such is the method of Śrī Caitanyadva’s preaching. The preachers are singers of
kīrtan, the bearers of Śrī Caitanyadeva’s words. For them, this is not a duty, a job, or a
contract. They are merely the humble carriers of Śrī Caitanyadeva’s words. They are
without pride, guileless, and more humble than a blade of grass. Hence, instead of
trampling upon the grass, they place it between their teeth, fall at the feet of the
audience, fold their hands, and address them as "sādhus." For how else could they
possess the merit to hear such an exalted message if they were not already saints? And as
saints, their saintliness will find its fulfillment only when they cast aside all worldly
concerns and the mental constructs that dominate their thoughts, attaching themselves
solely to the lotus feet of Śrī Caitanya Candra with heartfelt devotion.

The words of Śrī Caitanyadeva do not encourage superficial saintliness, likened to

the bathing of an elephant. Through the hearing and chanting of Śrī Caitanyadeva’s
words, true saintliness, reaching its highest peak, is eternally attained. I implore you to
renounce all other displays of saintliness and, with a heart full of devotion, listen only to
the words of Śrī Caitanyadeva — that is my prayer. How these words of Śrī
Caitanyadeva manifest upon my tongue, I cannot say. Whether they are intelligible to
you, I do not know. Nevertheless, I shall strive to speak to you only in the language that
Śrī Caitanyadeva, like a volcanic mountain, constantly inspires within my heart.