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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Divine Name Haridasa > 10 Discourse On Naam




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


dinere adheek daya kare vagaban,

kulin, papeedit,dhnira bada aveeman..140

Shri Chaitanya Charitamrita,4.67


After visiting many places in the South, Shriman Mahaprabhu came to Banaras on His way to Vrindavan. The inhabitants of Banaras,and especially the huge Sanyasi section, headed by Prakasananda Sarasvati, proved for Him a

hard nut to crack. Sufficiently reinforced with the highly intellectual, barren, and abstruse philosophical arguments of monism, for which Banaras was the greatest stronghold, these Sanyasis and particularly their  leader were at their wit's end to strike at the every root of this Universal Religion inculcated by Shriman Mahaprabhu, Who had done wonders in other parts of India. But for these dry intellectualists, His religion appealed to be a failure. Elsewhere He has mentioned thus:-"Bhagavan is always kind to people who have in them the virtue of humility, but, to those who are extremely proud of their learning,ancestry, lineage, wealth, etc., the Mercy of Bhagavan continues to be unattainable."140


vipraad dvi-shad-guna-yutaad aravinda-naabha-

paadaaravinda-vimukhaat shvapacam varishtham,

manye tad-arpita-mano-vacanehitaartha-praanam punaati sa kulam na tu bhurimaanah..141

Shrimad Bhagavatam,7.9.10  


"Methinks that a Svapach, who has dedicated his body, mind,soul, word, wealth, and all his activities to the service of the supreme Lord Bhagavan, is far superior to a Brahmin of high lineage and esteem, with a dozen merits, but averse to the worship of the Lotus Feet of Shri Vishnu. The former purifies himself with his entire clan,

whereas, the latter does not."141 Their position takes as still more dangerous turn than ever before, when such arrogant persons become mendicants. Prakasananda Sarasvati was of this disposition then. The very sound 'devotion' or Bhakti to Bhagavan was nauseating to him.Intellectual disputations and verbal juggleries were conceived by him

as the fundamental principles of religion and the pinnacle of its achievement. When Shriman Mahaprabhu was at Kasi, i.e., Banaras,a fortunate Maratha Brahmin, who happened to meet Him, was highly impressed by Him. While Prakasananda Sarasvati was expounding Vedanta Sutras before his disciples, this Brahmin apprised him of all       the news about Shriman Mahaprabhu thus:-                


"A Sanyasi has come here from Jagannatha Puri. His Glories and mystic Powers defy description. He is of extraordinary Features and Deeds. He is a marvellous example of beauty having a colour similar to that of molten gold and well  devloped limbs, with all ac-companying signs unusual in an ordinary hu¬man being. He is shining with all signs of Godhead and His sight kindles in one the belief that He is the veritable Lord Narayana Him¬self. Thosewholook at Him, automatically chant the Name 'Krishna'again and again. All the signs of Mahabhagavata described in Shrimad Bhagavata can be seen fully displayed in His Person. He constantly utters the Name'Krishna' and tears roll down on His cheeks like the flowing waters of the river Ganges. Sometimes He dances, some¬times He laughs, He sings, He weeps incessantly on some occasions, sometimes He thunders like the roar of a lion. This great Personage,by name Shri Krishna Chaitanya, is the Real Benefactor of the entire world. His Name, Form, Qualities, Activities- are all unparalleled. A firsthand experience of His sight will convince one beyond any doubt."


Prakasananda took this description of Shriman Mahaprabhu from the Maratha Brahmin in a very slighting way. We laughed at it with utter scorn and said, "Yes, yes, I have heard about Him, that Sanyasi of Bengal- a great sen-

timentalist, a disciple of Kesav Bharati, and a notorious deceiver of the public. His name is Chaitanya, and with His group of similar sentimentalists, He roams in different parts of the country, even in villages, dancing all along. He, who sees Him, takes Him to be Isvar. Such is His capacity to delude the people; all those who see Him feel the spell of His magic. Leave aside others, even the eminent Vedantic scholar Sarvabhaum "hattacharya has fallen a prey to His great spell. I came to know of late, that Bhattacharya has become mad after this Chaitanya. He is a Sanyasi only by name; but He is a great wizard. In this city of Kasi, ls efnotionaI exhibits would not fetch Him anything; He would not succeed here. Do not go to Him again, but listen to Vedantic dis¬burses. The company of such unrestrained people will spoil your lfe here and hereafter."


The Maratha Brahmin was a fortunate person. He was not con¬vinced by Prakasananda's words; on the contrary, he felt too much wounded at heart by the remarks of the Sanyasi leader. He silently left the place and reported all these criticisms to Shriman Mahaprabhu and requested Him to save him and the other devotees from the at¬tacks of these people. Shriman Mahaprabhu patiently heard his griev¬ances. His merciful heart longed to do something to redress the sor¬rows of His true devotees. He waited for a proper opportunity. He did not do anything on that occasion. He proceeded to Vrindavan. While returning from Vrindavan, He halted at Kasi for a considerable time. By the repeated requests of His devotees, He decided to try the rem¬edy at His disposal at Kasi as well. This is not a big feat for Him to do.


One day the Maratha Brahmin invited all the Sanyasis for taking alms of food at his place. Shriman Mahaprabhu too, was specially invited. All the invitees gathered. The extraor-dinary features, the unusual brilliance and the

charming Personality of Shriman Mahaprabhu were noticed with great wonder and respect by one and all present there. Everyone, including Prakasananda felt an urge to show Him respect. The Sanyasi leader wished to cultivate his friendship. He approached Shriman Mahaprabhu and led Him to his side and offered a seat quite close to him. Prakasananda was eager to know why Shriman Mahaprabhu had given up the study of Vedanta, the duty of Sanyasis and had taken to this emotional life of chanting the Name, dancing, singing, etc.,- a very low type of religious practice.


prabhu kahe——shuna, shripaada, ihaara kaarana,

guru more murkha dekhi’ karila shaasana.

murkha tumi, tomaara naahika vedaantaadhikaara,

‘krishna-mantra’ japa sadaa,——ei mantra-saara.

krishna-mantra haite habe samsaara-mocana,

krishna-naama haite paabe krishnera carana.

naama vinu kali-kaale naahi aara dharma,

sarva-mantra-saara naama, ei shaastra-marma..142

(Shri Chaitanya Charitamrita,7.71-74)


eta bali’ eka shloka shikhaaila more,

kanthe kari’ ei shloka kariha vicaare.


harer naama harer naama harer naamaiva kevalam'

kalau naasty eva naasty eva naasty eva gatir anyathaa.


ei aajnaa paanaa naama la-i anukshana ,

naama laite laite mora bhraanta haila mana.

dhairya dharite naari, hailaama unmatta haasi, kaandi, naaci, gaai, yaiche madamatta.


tabe dhairya dhari’ mane karilun vicaara,

krishna-naame jnaanaacchanna ha-ila aamaara.


paagala ha-ilaan aami, dhairya naahi mane,

eta cinti’ nivedilun gurura carane.

kibaa mantra dilaa, gosaani, kibaa taara bala,

japite japite mantra karila paagala.


haasaaya, naacaaya, more karaaya krandana,

eta shuni’ guru haasi balilaa vacana..143

(Shri Chaitanya Charitamrita,7.75-82)



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



krishna-naama-mahaa-mantrera ei ta’ svabhaava,

yei jape, taara krishne upajaye bhaava.

krishna-vishayaka premaa——parama purushaartha,

yaara aage trina-tulya caari purushaartha.

pancama purushaartha——premaanandaamrita-sindhu,

mokshaadi aananda yaara nahe eka bindu.

krishna-naamera phala——‘premaa’, sarva-shaastre kaya'

bhaagye sei premaa tomaaya karila udaya.

premaara svabhaave kare citta-tanu kshobha,

krishnera carana-praaptye upajaaya lobha.

sveda, kampa, romaancaashru, gadgada, vaivarnya,

unmaada, vishaada, dhairya, garva, harsha, dainya.

eta bhaave premaa bhaktaganere naacaaya,

krishnera aanandaamrita-saagare bhaasaaya.

bhaala haila, paaile tumi parama-purushaartha,

tomaara premete aami hailaan kritaartha.


naaca, gaao, bhakta-sange kara sankirtana,

krishna-naama upadeshi’ taara’ sarva-jana..144

(Shri Chaitanya Charitamrita,7.83-92)


"After hearing My words, he replied, "This is the real nature of chanting the Name 'Shri Krishna'. It awakens 'Prem to Shri Krishna', in the devotee, who performs Its utterance sincerely. Love for Shri Krishna is the summum bonum of human existence.In comparison to this attainment, which is otherwise called the fifth achievement of humanity, i.e., Panchama Purushartha, all the other four attainments, viz., Dharma, Artha, Kama and Mokslia are in¬significant like a blade of grass. Prem or this fifth attainment of humanity is like a vast and unfathomable ocean of nectarine bliss, whereas the happiness derived from the realisation ofthe Attributeless Brahman of the Upanishads is not even a drop in the ocean. The real fruit of chanting the Name 'Shri Krishna' is the attainment of this highest goal-His unalloyed Love. This is the unanimous verdict of all the Sastras. The signs of dancing, etc., are the accompanying char¬acteristic developments of this sublime achievement of Prem. I am immensely pleased to learn that You have attained this result in a short period. Now, You sing, dance and perform Sankirtan in the com¬pany of devotees and deliver the people of the world by imparting them the Name 'Shri Krishna'."144


ei taanra vaakye aami dridha vishvaasa dhari’

nirantara krishna-naama sankirtana kari.146

(Shri Chaitanya Charitamrita,7.95)


 esi krishna-naama kabhu gaaoyaaya, naacaaya,

gaahi, naaci naahi aami aapana-icchaaya.

krishna-naame ye aananda-sindhu-aasvaadana,

brahmaananda taara aage khaatodaka-sama.

tvat-saakshaat-karanaahlaada-vishuddhaabdhi-sthitasya me,

sukhaani goshpadaayante braahmaany api jagad-guro..147

(Shri Chaitanya Charitamrita,7.96-98)


"Thus advising Me, he taught Me a Sloka from Shrimad Bhagavata which forms the gist of that holy book, the crest-jewel of all the Sastras.145 As I have complete confidence in these words of My master, 1 constantly perform this Sankirtan of the Name 'Shri Krishna'.146 It is this grand Name and Its unaccountable Mercy that makes Me often sing or dance in spite of Myself. I do not betray these signs or deeds wilfully with any purpose. The ever-increasing ocean of bliss that one can enjoy by the chanting of the Name 'Shri Krishna', is very great in comparison with the joy that one can experience by realising the Undifferentiated Brah¬man of the Jnanis or even merging into it. The former is vast like an unfathomable surging ocean, while the latter is like a cow's hoofmark filled with water."147


ihaa shuni’ bale sarva sannyaasira gana,

tomaake dekhiye yaiche saakshaat naaraayana.

tomaara vacana shuni’ judaaya shravana,

tomaara maadhuri dekhi’ judaaya nayana.

tomaara prabhaave sabaara aanandita mana,

kabhu asangata nahe tomaara vacana..148

(Shri Chaitanya Charitamrita,7.103-105)


Shri Chaitanya Mahaprabhu's reply was most instructive and highly impressive to the assembly of Sanyasis. To convince them further, He gave a splendid discourse on Shrimad Bhagavata at great length. This exposition revolutionised the entire audience. All of them felt deeply inspired with the teaching of Shriman Mahaprabhu and being overcome with deep feelings of respect, addressed Him thus:-"We realise You as the veritable Shri Narayana. Our ears are indeed blessed by hearing Your most illuminating discourse. We are charmed by the sweetness of Your all-alluring complexion. We are all over whelmed by Your grandeur. What You say is quite true."148


saba kaashi-vaasi kare naama-sankirtana,

preme haase, kaande, gaaya, karaye nartana..149

(Shri Chaitanya Charitamrita,25.158)


Another day, Shriman Mahaprabhu, visited Shri Bindu Madhav and was engrossed in Shri Nama-Sankirtan and ecstatic dance in the company of His devotees. Soon thousands of people joined the Kirtan. They slowly wended Iheir way through the streets of Kasi. Eventu¬ally, they reached near Prakasananda's residence. The loud chanting of the name attracted his attention. He came out with his disciples to witness what it was. he witnessed the impressive Personality of Shriman Mahaprabhu surrounded by a huge crowd dancing in ecstasy. What a wonder! He could not resist the Divine Influence. Prakasananda with a vast number of his disciples, felt the magnetic urge of Shriman Mahaprabhu's Shri Nama-Sankirtan. They loudly uttered the Name 'Shri Hari', and joined the crowd. The inhabitants of Kasi were as¬tounded with incomparable joy. Prakasananda did not waste his time any further. He worshipped the Holy Feet of Shriman Mahaprabhu, Kasi, with all its impenetrable intellectual fortifications was carried away by the unconquerable Divine force of Nama-Sankirtan, rein¬forced and commanded by the All-Loving Personality of Shri Krishna Chaitanya Mahaprabhu.149


Kasi is a blessed city. All the opponents yielded to the Divine Shri Hari Nama. There was Sankirtan everywhere in the town. Sanyasis and scholars giving up all their intellectual jugglery and discourses on vedanta, took to the study of Shrimad Bhagavata. What a magical conversion overnight! All Glory to the Divine Name! Let Shri Chaitanya Mahaprabhu be glorified!


For all sincere souls aiming at the realisation of the ultimate goal of human existence, the above incident is of invaluable signifi¬cance. Sincere and unbiased aspirants, searching after the Absolute Truth, can take those expressions as the final authority since they come out from the Holy Mouth of Shri Chaitanya Mahaprabhu. He, out of His causeless Mercy, has explained the whole process of His all-embracing cult of'Nama-Sankirtan' as simply as possible. Begin¬ning from the lowest stage of spiritual life; till the attainment of the final goal, the royal path is clearly and vividly described for the ben¬efit of any unsophisticated and unbigotted aspirant who intends to proceed on such a course.


"The Mantra is composed of three, four or five Sanskrit words beginning with what is called the Seed Word with the Name of Shri Krishna and a dedicatory word attached to it    This Seed Word is the Seed of Shri Krishna's Love.

It awakens in the heart spiritual passion. This Seed Word, if mentally repeated with intense concentration, bursts open the shell of the Sound-Form of Shri Krishna-His Name, which contains the Nectar of Absolute Love. The word 'Sanskrit' means pure, refined. The Sanskrit language is the language of the pure, undefined voice of Nature. Hence, it is called 'the lan¬guage of gods' who are representatives of nature's attributes. These attributes are blendings of forces. Each force has a name (sound), a form, and a quality. A man in intense pain expresses it in such sounds, like "Oh-h; or "Ah-h;" This "Oh-h", or "Ah-h" may be called the sound (voice) of pain, contortions of the face the expression of its form, arid the feeling it produces is its quality. The quality is the substance of the force called pain and its sound and sign (form) are its expressions. If there were a microscope powerful enough to re¬veal to our view the figures which sound vibrations create on Ether, we would then find that the above mentioned sound expressions of Pain create forms in Ether much like the combined letters "Oh-h" or


" Ah-h". This means that it is from the impressions of sound vibra¬tion on Ether that characters of all languages have been formed; the pictures reflecting themselves on the inventor's mind through the medium of its subtle force called inspiration."*


"The characters (Sanskrit 'Charitra") of the Sanskrit language, the parent language of all languages, are born with creation. They are entities in Nature, form-expressions of her forces. They are eter¬nal and indestructible- Akshar, as characters are called. The vowels are the masculine forces. The masculine characters (vowels) are in¬dependent, the feminine characters (consonants) are dependent. The vowels can be pronounced by themselves, the consonant can be only pronounced when united with the vowels. The vowels are the expres¬sions of the Essence of the Deity (Shri Krishna), the consonants are the expressions of the Will-force of the Deity (Prakriti that which procreates), Nature is born of sound, the attribute of Ether (Akas) which was the first manifestation of creation. The first sound was 'AUM' mis-spelled and mispronounced in English as 'OM'. The vowel 'A' (pronounced AU in Sanskrit), the initial letter of the word 'AUM' is the parent of all letters and languages. This 'AUM' in sound, repre¬sents the distant vibrations of Shri Krishna's Elute, the music of Love, while its character-form in Sanskrit resembles the form of Shri Krishna playing on His Flute. This is the mystery of what Shri Krishna Him¬self says in the Gita, "I am the Word 'AUM'."*


"The different combinations of the other Sanskrit characters (form of natural forces), called words, represent, similarly pictures of sound forms of different attributes and objects. Sanskrit words, in fact, are sound-shells which hold within them essences of the at¬tributes they represent and the object they signify. The letters 'K, R, I, SH, N, A', joined together form the word 'Krishna', Which is the Sound-shell of the Essence of Love, Nature's Absolute At¬tribute, produced by the fusion of the forces of which the com¬posing characters are sound-forms. When frequently repeated together with the Love-Passion Seed-Word, its vibrations, after purifying the atomosphere of the mind, illumine in time its inner chamber, the heart, which is the door of the soul, and fills it withthe ecstasy of Bliss."*


The Mantra that comes from the holy mouth of the Guru and imparted to the disciple is not an ordinarily formula composed of material alphabets. It is a special formula consisting of the Names of the Lord in which special power is infused. It saves us from the men¬tal hallucinations. The material mind is always busy in its twofold functions of forming ideas, and dissolving them the next moment. Without the help of these Mantras, the conditioned souls remain help¬less dupes under the terrible influence of the materialised mind.


shatru-cchedaika-mantram sakalam upanishad-vaakya-sampujya-mantram

samsaaroccheda-mantram samucita-tamasah sangha-niryaana-mantram

sarvaishvaryaika-mantram vyasana-bhujaga-sandashta-santraana-mantram

jihve shri-krishna-mantram japa japa satatam janma-saaphalya-mantram..150

(Mukundamala Stotra,31)


In Mukundamala Stotra the Glory of the Mantra is stated thus:-"O my tongue! You want to prattle always and waste the precious time for nothing. You do not remember even for a single moment that the time once spent, can never come.back at any cost. There is no power cm earth that can give back the lost time. You waste this precious time without understanding, that death is fast approaching. Like frogs on the banks of tanks, lakes, or rivers who by their usual croakings, invite their own death in the form of snakes who make them their easy prey, you too, by your idle gossips shamelessly waste the valuable time unmindful of the fast approaching death with its wide open jaws. You do considerable havoc to a human being by your prattles and by your uncontrolled eating. Do not waste the time any more like this, be wise. Go on repeating the Divine Krishna Mantra constantly, which has the capacity to destroy all your en¬emies, both internal and external, the One that is specially worshipped by all the Upanishads, the One that eradicates the very root cause of our repeated cycle of births and deaths, the Mantra that dispels the accumulated heaps of nescience, the One that is the very source of all noble and high achievements, the Mantra that marvellously saves us from the virulent poisonous influence of the powerful sense-ob¬jects and their fleeting pleasures of this world and the blessed Man¬tra that fulfils the very puipose of this precious human birth."150


Aai muktakule rupasyamano pareetastuaon harinama sansrayamee.151


'Mantra' and 'Nama' are not quite different; yet there is a differ¬ence in results. The Mantra of Shri Krishna saves us from the evil grips of the materialised mind, and delivers us from the thraldom of Maya, Mantra is formed of the Names alone; but with a suffix indi¬cating self-dedication of the disciple at the Feet of the Ford. Whereas the Name is addressed directly in the vocative case as in, "O Hari-Nama! I take absolute shelter in You, Who are ever being re¬sorted to by the eternally liberated souls."151


"And man drew Love from the Name, for the Name the potency of hove contained, even as the seed the tree doth hold or the bud the fruit of tlie tree enfolds."


Shri Chaitanya Mahaprabhu continuously stayed at Furi for eigh¬teen years. Devotees from Bengal used to visit Puri every year, greatly eager for His Darsan, on the occasion of the Ralha-Yatra (chariot-celebrations). While returning after the festival, they used to get many of their spiritual problems sloved by receiving enlightenment directly from Shriman Mahaprabhu. Once, some important devotees of a vil¬lage by name 'Kulingram', on the eve of their departure, requested Shriman Mahaprabhu to enlighten them with the nature of duty that should be performed by householders.


prabhu kahena,——‘krishna-sevaa’, ‘vaishnava-sevana’,

‘nirantara kara krishna-naama-sankirtana’..152

(Shri Chaitanya Charitamrita,15.104)


Shri Krishnadas Kaviraj Gosvami, the author of Shriman Mahaprabhu's celebrated biography, 'Shri Chaitanya Charitamrita'describes the incident in Shri  Gauranga Mahaprabhu's Own Words, as follows:- Serve Shri Krishna and His devotees and constantly perform the Sankirtan of the Name of Shri Krishna." 152


shravanam kirtanam vishnoh smaranam paada-sevanam,

arcanam vandanam daasyam sakhyam aatma-nivedanam.

iti pumsaarpitaa vishnau bhaktish cen nava-lakshanaa,

kriyeta bhagavaty addhaa tan manye ’dhitam uttamam.

(Shrimad Bhagavatam,7.5.23-24)


“eka krishna-naame kare sarva-paapa kshaya,

nava-vidhaa bhakti purna naama haite haya.

dikshaa-purashcaryaa-vidhi apekshaa naa kare,

jihvaa-sparshe aa-candaala sabaare uddhaare.

anushanga-phale kare samsaarera kshaya,

citta aakarshiyaa karaaya krishne premodaya..153

(Shri Chaitanya Charitamrita,15.107-109)




: "By the single Name of Shri Krishna all your sins are destroyed and it helps the appearance of ninefold devotion, viz., (1) hearing the Glories of the Lord, (2) utterance of the Name, (3) remembrance, (4) showing respect by touching the Feet, (5) ritualistic worship, (6) offering prostra¬tions, (7) serving like a faithful servant, (8) friendship, and (9) absolute self-surrender. The Name is independent and All-Powerful. Hence, It does not require the assistance of any other pro¬cess for the fulfilment of Its Efficacies. It does not even wait for initiation or such other ritualistic observances. No sooner the Name 'Krishna' appears on the tongue, than It redeems all per¬sons, irrespective of their status, right from the Chandal upwards. As a secondary effect, It destroys our earthly bondage and its cyclic effect and as the primary result, It attracts our mind to the Feet of Shri Krishna and confers unflinching Love for Him." "This Maha Mantra formed of the Names of Shri Krishna which attracts the hearts of all pure souls who have to their credit an abundance of accumulated heaps of religious merits, which strikes effectively at the very root of the worst type of sins, which is easily accessible to all human beings endowed with the power of speech, beginning with a Chandal (a low caste outside the pale of the fourfold classification of society), and which enables us to the attainment of the great wealth 'liberation', bestows Its result the moment It comes in touch with the tongue.153

 It never waits or depends upon initiation (Diksha),iu or any other forms of preparatory ritualistic observances (Pitrascharana), 55 and such other holy performance for the success of this Man¬tra."156 Diksha is a purificatory process by which the disciple is completely freed from all this sins and spiritual knowledge is impailed to him by the spiritual preceptor. Purascliarana, is for the attainment of success of the Mantra, the Sastras recommend a preparatory ritu¬alistic course consiting of fivefold religious practices to be observed daily. They are (1) worship of the Lord on the three special junctures of the day, i.e., early morning, midday, and evening, (2) repetition of the Mantra received from one's Guru, (3) daily libations, (4) reli¬gious sacrifices with oblations, and (5) daily feeding of Brahmins. These fivefold observances are unavoidable necessary for achieving success in the chanting of Mantras. But in the case of uttering the Name, such observances are not necessary or essential.


bhajanera madhye shreshtha nava-vidhaa bhakti,

‘krishna-prema’, ‘krishna’ dite dhare mahaa-shakti.

taara madhye sarva-shreshtha naama-sankirtana,

niraparaadhe naama laile paaya prema-dhana..157

(Shri Chaitanya Charitamrita,4.70-71)


gurupada srayastasamat krusnadeekhyadee sikhynam,

visramavena gure seva sadhuwartamanu wartanam..159


On another occasion, Shri man Mahaprabhu gave the following bit of precious advice to Sanatan Gosvami, when the latter visited Puri from Vrindavan.157 When compared with the practice of the various forms of devotional observances mentioned in our Puranas, the nine¬fold158   ways of devotion declared in Shrimad Bhagavata, occupy a very high position. Puranas have described about sixty-four methods of devotional practices.159"


1 Accepting  shelter at die feet of the spiritual preceptor,

2.Receiving initiation and enlightenment on spiritual trutlis from the Guru, 3.  Serving the spiritual master faithfully, 4.Following the examples laid out by saints, 5. En¬quiry into the details of true religion, 6. Renunciation of enjoyment of material luxuries for the sake of Shri Krishna, 7. Dwelling in sacred places of pilgrimage or shrines like Dvaraka, etc., or on the banks of the Ganges, Yamuna, etc., 8.  Accepting means,etc., just enough to meet one's bare necessities of life, 9. gRiww-HM: Ob¬serving fasts on every Ekadashi day, 10. ETT5JJ5kili£<|1<M^Showing respect to the sacred trees like Dhatri, Pipul, Tulasi, and to cows, Brahmins and Vaishnavas, 11. W!^p;3HWci[Fr: Avoiding the company of those who are averse to Godhead, 12,13,14. ftwru^rtHrfgifera^Refraining from en¬listing unfit disciples, die study of various books, and die arts of unneces¬sary controversy on die meanings of Sastras, 15. c^ctsKS^cMHuq^ Giving up of meanness in one's day to day dealings, 16. ?ftora3?rafcfaT Remaining un¬disturbed on account of sorrows, etc., 17. 3R*IMCISII non-disparagement of other gods, 18. ipj&KifarIT Never wound die heart of odier beings, human or subhuman, by words, deeds, or thoughts, 19. *kMiHm<itrR<w-ittGiving up all types of offences against die service of die Lord and His Name, 20. tm\ PKI^-ulfjWJdl Intolerant in listening blasphemies on Bhagavan, His Bhaktas, etc., 21. cNciRigsjfct: Wearing the external signs of a Vaishnav such as Tulasi beads, beads made of lotus seeds, etc., putting perpendicular signs, specially prescribed, on the forehead and other parts of die body imposed by die Sastras, etc., 22. ^Pfffiregfcl: Writing the Names of the Lord on die body by 'Gopi-Chandan' or sandal paste, 23. ftj#qsjf^: Accepting and wear¬ing the previous day's offering to the Lord, such as garlands, scents, clothings, etc., 24.3jtrctl"dc|^Dancing before the Lord widi devotion, 25.3°sg?rfcr: Pros¬trated obeisances, 26. siwjcafH^ Respecting the Lord and His devotees by welcoming them by getting up from one's seat, the moment he happens to see them coming in planquins, chariot, or on any odier such vehicles or arrangements, 27. wgsFHjr To accompany the Lord or His Bhaktas on.such occasions as mentioned in die previous one on either sides, in front, or rear according to die situationvand as necessity of service arises on the spot, 28. TO^an^t fifrf: Visiting temples of die Lord and odier holy places of pilgrim¬ages, 29. MR^H: Circumambulationof holy places, 30. ST^^Ritualistic wor¬ship, 31. qferai Servitude, 32. tfftF{Singing devotional songs, 33. ^R^^ Loud recital of Lord's Name, Form, Qualities, and Activities. 34. Wf\ Mut¬tering of Mantras or Names, 35. fsffrffr Accepting one's insignificant and helpless position before the Lord by different types of supplications, 36. ^W3: Uttering various hymns on the Lord, 37. ^eiwR: Honouring die sacred offering like Maliaprasada, Tulasi, etc., 38. mni^R: Taking the holy Peetvvash, 39. sjr^wi^Smelling the consecrated incense, 40.Touching the Holy Image, 41. #j^?fa*[ Beholding die Holy Image, 42, :ffr?rftH3?fa^Widines.sing the waving of lights, and other rituals, 43. ^urn listening die excellences, 44. cTcj. f^re^Solely depending upon His Mercy, 45. ^Ffjfrr Remembrance. 46. eqFTq; Meditation, 47. 5TW1 Accepting die ser¬vitude of the Lord, 48. flW[Friendship, 49.OT^lft^Ff Complete self-sur¬render., 50, f^ranlftfiqswt. Offering die best of articles liked by one, 51. creahRsMi^dHTo please die Lord is die be-all and endall of all the activities, 52. STPTPTfrr. Submissive attitude in every activity, in words, deeds, and thoughts, 53-56. H^kRf ^P{ Service of Bhaktas, Tulasi, Shrimad Bhagavata, and Mathura, Vrindavan, etc., 57. qafl3wret?m. Celebrations on important occasions like die appearance and disappearance of great Bhaktas, Acharyas, Advent Days of die Avataras in the company of Bhaktas, 58. mffitttf ()bservanee of Kartikavrata, Damodaravrata or 1 Jrjavrata in ac¬cordance wiUi die rules of Sastras, 59. ^M-HR^^I Celebrating 'JanmashUimi'-the Advent Day of Shri Krishna, 60. #^f^^Ff tftft: Special liking lor the worship ol the Lord, 61. sftwracTTaifeJK Listening to and relishing die read¬ing and exposition of Shrimad Bhagavata in the company of Bhaktas, of a higher order. 62. fflgtf?: Association of Bhaktas, 63. HTO3ftfa*T.The loud chanting of die Lord's Name, 64. #7s^iHu^ftarf^: Residing at die holy places