Astadasa Chandah verse 1

[Paramananda das]

dear Prabhus
Please accept my humble obaisences
All glories to Sri Guru and Gauranga
all glories to Srila Prabhupada
Sat Goswamis ki jaya
Today after Hera pancami 2019 I am starting to complete a commentary to Srila Rupa Goswamis Astadas Chandah , Sriman Kusakrata Prabhu told me before leaving this world that if you write any commentaries to any of the books I have presented it will help other vaisnavas to appreciate my life work so it is a great honor to present this book translated by our beloved Goduncle Sriman Kusakrata Prabhu who deserves so much glorification for his huge literal contribution to the vaisnava community .If any vaisnavas have any suggestion in presenting this or any comments to improve you are surely welcome to comment
your servant
Paramananda das

 

Subject: Astadasa Chandah foreword and introduction

 

I dedicate this book to the lotusfeet of Srila Prabhupada and to the lotusfeet of my Gurudeva and to the lotusfeet of Srila Rupa Goswami and to all bonafide vaisnavas .

foreword

I first offer my humble obaisences to the lotusfeet of my Diksa Guru Srila Bhaktivedanta Narayana Maharaja who is very dear to Srimati Radhika haven taken shelter of Her lotusfeet

nama om vishnu-padaya krishna-preshthaya bhu-tale
srimate bhaktivedanta-svamin iti namine

I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, who is very
dear to Lord Krishna, having taken shelter at His lotus feet.

namas te sarasvate deve gaura-vani-pracarine
nirvisesha-sunyavadi-pascatya-desa-tarine

Our respectful obeisances are unto you, O spiritukindly preaching the ,es sage of Lord Caitanyadeva
and delivering the Western countries, which are filled with impersonalism and voidism

Sri Rupa Pranama

sri-caitanya-mano-’bhishtam sthapitam yena bhu-tale
svayam rupah kada mahyam dadati sva-padantikam

When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to
fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?

Srila Rupa Goswami appeared in the dream and vision of Srila Prabhupada at Radha Damodara before going to preach in the west .So many books of Srila Rupa Goswami are there all are very important for us to read such as Bhakti Rasamrta Sindhu and Ujjvala Nilamani and Upadesamrta, Stava Mala etc,this book Astachandah dasa was composed by Srila Rupa Goswami when he resided at Ter Kadambha in Nanda Grama .Srila Rupa Goswami would write his books there like Lalita Madhava and Vidagdha Madhava , feeling intense seperation from Sri Krsna

Image result for ter kadamba Rupa Goswami

Image result for Rupa Manjari ter Kadamba

adadanas trnam dantair idam yace punah punah
srimad-rupa-padambhoja-dhulih syam janma janmani
“This fallen soul stands with a straw in his teeth and ceaselessly begs to attain the dust of the lotus feet of Srimad Rupa Gosvami birth after birth.” (Sri Raghunatha dasa Gosvami’s Sri Dana-keli Cintamani 175)

Introduction
My dear goduncle Kusakratha Prabhu translated so many wonderful vaisnava litteratures one of them is Srila Rupa Goswamis Sri Astadasa Chandah Stava ,most vaisnavas have never read or properly heard of this little known book, so by the mercy of my beloved Gurudeva ,Srila Bhaktivedanta Narayana Maharaja and Srila Prabhupada, who is my life and soul.I place their lotusfeet on my head and of all vaisnavas that will read this book. This attempt to present this little book is due to the eagerness of those devotees who is always eager to hear Krsnas lilas in Vrindavana .
Image001
I invoke the mercy of my Govardhana sila with Sri Krsnas picture that Sri Krsna who is Govardhana Himself will remove all impediments in presenting this book

Having invoked the mercy of Sri Guru and the vaisnavas and Lord Gauranga and His associates ,and Lord Narasimha I will first offer some prayers to Srila Rupa Goswami offered by the acaryas and then I will humble present vers one of Sri Astadasa Chandah Stava vers begging Srila Rupa Goswami for some mercy to speak on this vers.
Srila Narottama das Thakura has praised Sri Rupa and Raghunath das Goswamis and Srila Raghunath Bhatta Goswami in their manjari forms :

Author: Narottama Dasa Thakura
Book Name: Prarthana
Language: Bengali
LYRICS:
(1)
rādhā-kṛṣṇa-sevon mui jīvane maraṇe
tara sthān tara līla dekhoń rātri dine
(2)
jesthāna je līlā kare jugala-kiśor
sakhīr sanginī hań tanhe hańa bhora
(3)
śrī-rūpa-mañjarī-pada sevoń niravadhi
tara pāda-pado mora mantra mahauṣadhi
(4)
śri-rati-mañjarī devī more kara dayā
anukhaṇa deha tuwā pāda-pado-chaya
(5)
śrī-rāsa-mañjarī devī kara abadhān
anukhana deho tuwā pāda-pado-dhyān
(6)
vṛndāvane nitya nitya jugala-vilāsa
prārthanā karaye sadā narottama dāsa
TRANSLATION
1) I will serve Radha and Krishna during life and after death. I will see day and night the pastimes and see the places of pastimes.
2) Wherever the pastimes of the young Couple are being performed, I would be absorbed in them as a manjari in the company of other manjaris
3) I forever serve the feet of Sri Rupa manjari, Those lotus feet are my mantra.
4) O Sri Rati Manjari, O holy goddess, be merciful to me, And constantly provide me shelter at your lotus feet.
5) O Sri Rasa Manjari, o holy goddess, mercifully glance at me, And allow me always serve your lotus feet.
6) The Couple’s on-going eternal pastimes in Vrindavan, Is always prayed for by Narottama das.\
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Here is a list of the eight manjaris about their mood and service :

Rupa Manjari

In the northern part of Sri Lalita Sakhi’s kunja lies Rupollasa Kunja, where the very beautiful and graceful Sri Rupa Manjari resides. She is the foremost among the gopis known as priya-narma-sakhis. Her complexion is the color of gorocana (a bright yellow pigment secreted from a cow’s kidney), and she delights in wearing a dress the color of peacock feathers. Her age is 13 years 6 months. The panditas call her Rangana-malika. In age, she is one day younger than Lavanga Manjari. In gaura-lila she appears as Srila Rupa Gosvami.

Rati Manjari

In the southern part of Sri Indulekha’s kuñja lies Ratyambuja Kuñja, where the beautiful Sri Rati Manjari always resides. Her dress is covered with stars, her complexion is like lightning, and she is daksina-mrdvi in nature. The panditas also call her Tulasi. Her age is 13 years 2 months. In Kali-yuga, in gaura-lila, she is known as Raghunatha dasa Gosvami.

Lavanga Manjari

In the eastern part of Sri Tungavidya’s kunja lies Lavanga-sukhada Kunja, which is very enchanting to all the beautiful-eyed gopis. In that kunja, Sri Lavanga Manjari always blissfully resides. In age, she is one day older than Sri Rupa Manjari, and she is very famous for her pleasant nature. Her complexion is like lightning, and she wears a dress marked with stars. She gives much happiness to Sri Krsna, and her nature is always daksina-mrdvi. Her age is 13 years 6 months and 1 day. In Kali-yuga, in gaura-lila, she is known as Sri Sanatana Gosvami.

Rasa Manjari

In the western part of Sri Citra's kunja lies Rasananda Kunja, where the beautiful Rasa Manjari always resides. She is famous as being in all respects the life of Sri Rupa Manjari. Her dress is like the feathers of a swan, and her complexion is like a fully blossomed campaka flower. She is rich in qualities much like those of Sri Lavanga Manjari. Because she has taken shelter of Sri Rupa Manjari, she has become very dear to her. She serves as a messenger between Radha and Krsna, and she is very clever in arranging Their meeting. Her age is 13 years, and in gaura-lila, she is known as Raghunatha Bhatta Gosvami.

Guna Manjari

In the northeastern part of Sri Campakalata’s kunja lies the beautiful Gunanandaprada Kunja, where Sri Guna Manjari always resides. Her complexion is bright like lightning, and she wears a fine silk dress the color of a red jaba flower. She is famous for her strong desire to make Rupa Manjari happy. She is three days younger than Sri Tulasi (Rati Manjari) and is the delight of Sri Krsna. She is described as being daksina-prakhara in nature. Her age is 13 years, 1 month and 27 days. In gaura-lila she is known as Sri Gopala Bhatta Gosvami.

Manjulali Manjari (Lila manjari)

In the northern part of Sri Sudevi’s kunja lies the beautiful Lilanandaprada Kunja, where the charming Sri Manjulali Manjari always resides. She is full of pleasant qualities and is very dear to Sri Rupa Manjari. Her dress is red like a jaba flower, and her complexion is like molten gold. She is also known as Sri Lila Manjari. Her nature is vama-madhya, and her age is 13 years, 6 months and 7 days. In gaura-lila she is known as Sri Lokanatha Gosvami.

Vilasa Manjari

In the southeast part of Sri Visakha’s kunja lies the very beautiful Vilasanandada Kunja, where Sri Vilasa Manjari always remains as one of Sri Rupa Manjari’s sakhis. She has a bodily color like that of a golden ketaki flower, and her dress is the color of a bumblebee. Her nature is vama-mrdvi, and she is 4 days younger than Sri Rasa Manjari, making her age 12 years, 11 months and 26 days. In gaura-lila she is known as Sri Jiva Gosvami.

Kausturi Manjari

In the southwest corner of Sri Rangadevi’s kunja lies one more kunja, which is known as Kausturyanandada Kunja, the residence of Sri Kausturi Manjari. She wears a dress that resembles crystal, and her complexion is like pure gold. Her age is 13 years, and her nature is vama-mrdvi. In Kali-yuga, in gauranga-lila, she is known as Sri Krsnadasa Kaviraja Gosvami.

Srila Dhyanachandra Goswami has given us a very important book Dhyanachandra Arcana Paddhati in this book the Gayatri mantras of the six Goswamis are also found ,if the vaisnavas wish in the future we might present this book for the pleasure of the vaisnavas, this book used to the life and soul of all Gaudiya vaisnavas

We take shelter of the six Goswamis as taught to us by Srila Prabhupada :

I pray to the lotusfeet of the six Goswamis Srila Rupa, Sanatana, Raghunath Bhatta,Raghunath das, Sri Jiva, Gopal Bhatta so that all impediments to my writting this litterature will be annihilated and my real desire will be fullfilled

Srila Krsna das Kaviraja Goswamis the incarnation of Kausturi Manjari

Srila Narottama das Thakura has prayed:

Nama-sankirtana

(1)
hari haraye namah krishna yadavaya namah
yadavaya madhavaya kesavaya namah

(2)
gopala govinda rama sri-madhusudana
giridhari gopinatha madana-mohana

(3)
sri-caitanya-nityananda sri-advaita-sita
hari guru vaishnava bhagavata gita

(4)
sri-rupa sanatana bhatta-raghunatha
sri-jiva gopala-bhatta dasa-raghunatha

(5)
ei chay gosair kori carana vandan
jaha hoite bighna-nas abhishta-puran

(6)
ei chay gosai jar—mui tar das
ta-sabara pada-renu mora panca-gras

(7)
tadera carana-sebi-bhakta-sane bas
janame janame hoy ei abhilash

(8)
ei chay gosai jabe braje koila bas
radha-krishna-nitya-lila korila prakas

(9)
anande bolo hari bhaja vrindaban
sri-guru-vaishnaba-pade majaiya man

(10)
sri-guru-vaishnaba-pada-padma kori as
narottama dasa kohe nama-sankirtana

Translation:

(1) O Lord Hari, O Lord Krishna, I offer my obeisances to You, who are known as Hari, Yadava, Madhava,
and Kesava.

(2) O Gopala, Govinda, Rama, Sri Madhusudana, Giridhari Gopinatha, and Madana-mohana!

(3) All glories to Sri Caitanya and Nityananda! All glories to Sri Advaita Acarya and His consort, Sri
Sita Thakurani. All glories to Lord Hari, to the spiritual master, the Vaishnavas, Srimad-Bhagavatam, and
Srimad Bhagavad-Gita.

(4) All glories to Sri Rupa Gosvami, Sanatana Gosvami, Raghunatha Bhatta Gosvami, Sri Jiva Gosvami,
Gopala Bhatta Gosvami, and Raghunatha dasa Gosvami.

(5) I offer my obeisances to the feet of these six Gosvamis. By bowing to them, all obstacles to devotion
are destroyed and all spiritual desires are fulfilled.

(6) I am the servant of that person who is a servant of these six Gosvamis. The dust of their lotus feet is my
five kinds of foodstuffs.

(7) This is my desire: that birth after birth I may live with those devotees who serve the lotus feet of these
six Gosvamis.

(8) When these six Gosvamis lived in Vraja they revealed the lost holy places and explained the eternal
pastimes of Radha and Krishna.

(9) Just shout the names of Lord Hari in great ecstasy and worship the transcendental realm of Vrindavana
while absorbing your mind in meditation upon the divine feet of the spiritual master and the Vaishnavas.

(10) Desiring to serve the lotus feet of Sri Guru and the Vaishnavas, Narottama dasa sings this sankirtana of
the holy names of Lord Hari.

There may be persons that object to this presentation but Srila Prabhupada has stated :

If one wants to benefit the entire world ,he will certainly find persons like hogs and pigs who will put forward many impediments.That is natural, But if a devotee seeks shelter

at the lotusfeet of the six Goswami, the merciful Goswamis will certainly give the Lords servitors all protection .It is not astonishing that impediments are placed before those who are spreading the Krsna consciouness movement all over the world .Nevertheless ,if we adhere to the lotusfeet of the six Goswamis and pray for their mercy , all impediments will be annihilated ,and the transcendnetal devotional desire to serve the Supreme Lord will be fullfilled

s

Sri Astadasa Chandah Stava vers 1
Jiyan nama murarer
prema marandasya navyam aravindam
bhavati yad abhaso'pi
svati jalam mukti multayah.
All glories to the holy name of Krsna, which is a new lotus flower filled with the nectar of pure love.The dim reflection of His Name is the drop of water that creates the pearl of liberation
Comment: Dravida Prabhu has made a very poetic chanting of this Astadasa Chandah Stava, I recall how he chants :"The dim reflection of Krsnas holy name brings forth the pearl of liberation from this worldly hell ".He has done it very beautifully and poetically.
Actually Srila Rupa Goswamipada is glorifying the abhasa chanting of the holy name.That even chanting in abhasa brings liberation.What is this abhasa chanting?
There is 3 stages of chanting the holy names of Krsna:
suddha-nama "This is the pure stage of chanting where Krsna fully reveals Himself." He continues, "A devotee who chants suddha-nama observes Krsna appearing personally on his tongue. As an effect of this chanting, he is bestowed pure love of God."
nama-abhasa "This is chanting on the clearing stage, with the deliberate endeavor to avoid offenses and to hear the holy name with full attention. On this stage, pure love of God will not manifest immediately—this is only attained by suddha-nama." He adds, "By serving the spiritual master with full attention while chanting namabhasa, one gradually rises to the platform of suddha-nama..."
nama-aparadha "Chanting with offenses. On this stage, pure love is even further away than on the clearing stage. As long as the chanting is performed with offenses, it is absolutely impossible to attain love of God. Nothing else should be aspired than to to progress to the next stage as quickly as possible."
Nama abhasa is the shadow form of the holy name , it means one is becoming gradually clear of Nama aparadha, there is 10 offences to Krsnas holy names we must avoid:
1. satam ninda-namnah param aparadham vitanute yatah khyatim yatam katham u sahate tad vigarham-To show envy or criticize a devotee or saintly person.
2. sivasya sri visnor ya iha guna namadi sakalam dhiyd bhinnam pasyet sa khalu hari-nama hitakarah-To think that the names or qualities of the demigods are equal to Krsna.
3. guror avajhd-To disrespect or disobey the guru.
4. sruti sastra-nindanam-To disrespect the scriptures.
5. tatharthavado-To think that the glorification of the Name is empty praise.
6. hari namni kalpanam-To imagine meanings of the Name.
7. namno balad yasya hipdpabuddhi-To commit sin on the of the Name.
8. na vidyate yasya yamair hi suddhih dharma-vrata-tyaga-hutadi-sarva-subha-kriya samyam api pramadah-To consider the Name on the same level as pious ac¬tions.
9. asraddadhane vimukhe'py asrnvati yas copadesah siva-namaparadhah-To give the Name to unqualified people.
10. srute'pi nama-mahatmye yah priti rahito narah aharh mamadi paramo namni so'py aparddha-krt-Not to have faith or taste in the Name even after its glories, and to accept the Name with out giving up material attachment.
Sometimes we become angry with a devotee who mistreated us that is normal but instead we should try to forgive and educate this person even if he is our senior in varnasrama position.Sometimes persons thinks due to being a sannyasi it is liscence to abuse other devotees but this is a big mistake.It has caused many falldowns from bhakti.....
Srila Prabhupada has written: “In our society, everyone, either a brahmacari or sannyasi or grhastha, who has dedicated his life and soul for this movement, they are all on the same level of sannyasi….Nobody should try to claim any extra honor on account of an official position.” (8-30-69)
Srila Prabhupadas godbrother Sadananda Swami (Srila Bhaktisiddhanta Prabhupadas first western disciple from Germany ,
wrote:
[...] Aparadha does not only imply the abuse of the Name as the object of the intentional insult or blasphemy, but as we have seen above, deliberately object to what the Name and God say about Themselves in the Shastrams and hold one's own view of the nature of God, the Shastrams and the Name, which is a revolt against God Himself.
But the others, who are not aparadhis, and who unintentionally utter God's Name, without directly thinking of Him, as when one of God's Names is used to name or call a child or a friend, they obtain, through the power inherent in the Name (which is also merely the shadow of the Name), Which they are neither prepared to receive with a serving attitude nor abuse by committing aparadha, freedom from all consequences of being turned away from God, i.e. the bondage to Maya. They receive mukti, the same as the jnanis strive to obtain by rigorous discipline.
Then the question naturally arises, how it could be possible for all people to obtain mukti, just because their own name or the name of their business accidentally are named after Bhagavan's Name. The answer is simple, if one remembers what is said about aparadha. There is hardly anyone who utters Bhagavan's Name, who is not an aparadhi, who has never heard what the Shastrams say about the Name – still ignoring it.
The other day there was a movie in Calcutta, called ”Bhagavan Shri Krishna Chaitanya”. Thousands saw this movie, read the advert and mentioned its name. Pedlars outside the entrance were selling shabby booklets with the most popular songs sang by the film stars who acted the different parts. They were shouting: ”Bhagavan Shri Krishna Chaitanya, one anna, one anna!”, thousand of times each day. Were they liberated from all their sins and did they obtain mukti? Certainly not, because practically all of them are not only ignorant of God, but also aparadhis, because they want to enjoy Bhagavan (?) and exploit Him for their own purposes, material or sentimental. They deliberately ignore what Bhagavan is and what the Shastrams say, in spite of all the possibilities they have to understand and listen to this. [...]
Svami Sadananda Dasa, The Corrections 1955
However by chanting the names of Lord Gauranga ,the mercifull Lord Caitanya and Nityananda Prabhu gradually helps us become free from Nama Aparadha. My Gurudeva gave a very strong lecture: "You Can Make Easy Money by Nama-Aparadha"
http://bvml.org/SBNM/ycmembna.htm
In Harinama Cintamani Srila Bhaktivinoda Thakura has explained about the various Nama Abhasa , one example of Nama abhasa is Ajamila that chanted the name of his son Narayana , and got futher change to advance in KC and go back to Godhead.
If we chant with faith and love and full attention avoiding Nama aparadha then gradually we can attain suddha Nama, and then there will be Bhava Nama and prema nama...
falling at the lotusfeet of Srila Rupa Goswami we should carefully understand his Nama astakam:
Sri Sri Krsna-nama-astakam By Sri Rupa Gosvami
Verse one
nikhila-sruti-mauliratnamala dyuti-nirajita-padapankajanta ayi! mukta-kulair-upasyamanah paritastvah harinama sahsrayami
"Oh my dear Harinama (Holy Name of Krsna)! You are identical with Lord Sri Krsna's transcendental form according to all of the upanisads. The upanisads personified glorify the effulgence emanating from Your lotus feet. In other words, all of the personified Vedas taking shelter at Your lotus feet sing Your transcendental glories with chosen verses and yogis, rsis, and all kinds of liberated souls appropriately worship Your lotus feet. Therefore, I completely surrender myself unto Your lotus feet."
Verse two
jaya namadheya! munivrndageya! jana-ranjanaya paramaksarakrte tvamanadaradapi managudiritah nikhilogratapa-patlih vilumpasi
"Oh my dear Krsna-nama (Holy Name of Krsna)! You are eternally glorified by the realized souls! Just to attract the consciousness of conditioned souls throughout the material universes out of Your causeless mercy You manifest in an audible form of transcendental sound vibration. Your mercy is so great that when someone chants You accidentally or in neglect even for one time you destroy inconceivable quantities of their accumulated sinful reactions from many births together. My dear Holy Name of Krsna, all glories unto You!"
Verse three
yadabhaso 'pyudyan kavalita-bhavadhvanta-vibhavo drsah tattvandhanamapi disati bhakta-pranayinim janastasyodattah jagati bhagavan-nama-tarane krti te nirvaktuh ka iha mahimanah prabhavati
"Oh my dear Holy Name of Krsna, You are more brilliant than the sun! You are so merciful that if someone utters you out of fear or merely as a "nama-abhasa" (imperfect stage prior to offenseless chanting) even then Your mercy is so great that You destroy their material ignorance and binding attachments to conditioned life and gradually bless such conditioned souls devoid of spiritual knowledge with transcendental knowledge of devotional service to Lord Sri Krsna! Oh my dear Holy Name! Who in this universe can sufficiently glorify Your transcendental qualities even amongst the great realized souls? All glories unto You!"
Verse four
yad brahma saksat-krtinistayapi vinasamayati vina na bhogaih apaiti nama! sphuranena tatte prarabdha karmeti virauti vedah
"By unbroken and concentrated meditation upon the impersonal Brahman one is unable to destroy the primordial sinful and pious karmic reactions which lie beyond the immediate renunciation of material enjoyments but come from time immemorial. However, my dear Holy Name! By Your vibrating on the tip of the tongue, in other words, by merely pronouncing You these primordial karmic reactions are destroyed!"
Verse five
aghadamana-yasodanandanau nandasuno kamalanayana-gopicandra-vrndavanedrah pranata-karuna-krsna-vityaneka-svarupe tvayi mama ratiruccairvardhatah namadheya
"My dear killer of the Aghasura! My dear beloved son of Mother Yasoda! My dear son of Maharaja Nanda! My dear Lotus-eyed! My dear beloved of the gopis! My dear Lord of Vrndavana! My dear worshipful merciful Lord! My dear Lord Krsna! Oh my beloved Holy Name in these and Your countless other forms! You manifest Your transcendental vibration in this world to deliver the conditioned souls from the bondage of the repetition of birth and death in material life out of Your causeless and inconceivable mercy! My dear Holy Name! May spontaneous attraction for chanting You increase unlimitedly by Your causeless mercy upon me!"
Verse six
vacyah vacakamityudeti bhavato nama-svarupa-dvayah purvasmat parameva hanta karunah tatrapi janimahe yastasmin vihitaparadhanivah pranisamantad-bhave dasyenedamupasya so 'pi hi sadanandambudhau majjati
"Dear Holy Name! You exist in two transcendental forms (svarupas), namely: (1) One form is Your personal form of bliss as the Supreme Living Person-the object of glorifications in transcendental sound; and (2) another form is Your form as the Holy Name such as "Krsna", "Govinda" and other transcendental names which indicate or describe Your transcendental pastime forms of bliss. You are one and the same ever-existent in these two transcendental forms. Of the two, I consider that Your audible form as the Holy Name such as "Krsna, Govinda, etc." is more merciful than Your visible personal form as the Supreme Personality of Godhead. This is because if someone is engaged in worshiping Your Deity forms and subsequently becomes implicated in offenses and then takes shelter of Your transcendental form as the Holy Name chanting "Krsna, Govinda, etc." while worshiping You, My dear Holy Name, You, out of Your causeless mercy, purify that person of all kinds of offenses and he is able to relish the nectar of the unlimited ocean of transcendental bliss."
Verse seven
suditasrita janartirasaye ramya-cidaghana-sukha svarupine nama! gokula-mahotsavaya te krsna purna-vapuse namo namah
"Oh my dear Holy Name! Oh beloved identical form of Krsna in sound! The devotees who take shelter of Your lotus feet through constantly chanting You are even saved from destruction due to offenses against the Holy Name (nama-aparadha) out of Your causeless mercy. You are manifest as the Supreme Personal Form of concentrated transcendental ecstasy! You are personally the form of transcendental happiness and a daily festival for the residents of Gokula (Vrndavana-dhama). You are the full form of transcendental glory and eternal bliss through which You manifest through nectarean loving exchanges with Your devotees. Therefore, my dear Holy Name of Krsna, I offer again and again my respectful obeisances unto Your lotus feet!"
Verse eight
narada-virnojjivana! sudhormi-niryasa-madhuripura tvah krsna-nama kamah sphura me rasane rasena sada
"Oh my dear Holy Name of Krsna! You are the life and soul of the "vina" [stringed instrument like a tamboura] of Devarsi Narada Muni! You are an eternal tidal wave of full transcendental nectar! I humbly fall at Your lotus feet and beg for Your causeless mercy to make me always fixed in Your service so that You may always dance tirelessly on my tongue, i.e. kindly bless me that I may always be engaged in chanting You without cessation."
In his Padayvali Srila Rupa Goswami has given so much wonderful glorification of Krsnas holy names:
TEXT 12
alam alam iyam eva praninam patakanam
nirasana-vishaye ya krishna krishneti vani
yadi bhavati mukunde bhaktir ananda-sandra
viluthati caranabje moksha-samrajya-lakshmih
alam—enough; alam—enough; iyam—this; eva—certainly; praninam—of the living entities; patakanam—of the sins; nirasana-vishaye—in the matter of becoming free; ya—which; krishna—O Krishna; krishna—O Krishna; iti—thus; vani—words; yadi—if; bhavati—there is; mukunde—for Lord Mukunda; bhaktih—devotional service; ananda—bliss; sandra—abundance; viluthati—rolls; carana—feet; abje—lotus; moksha—of liberation; samrajya-lakshmih—kingly opulence.
The words “Krishna!” “Krishna!” are sufficient to purify the people’s sins. If they have blissful service to Lord Mukunda, then the goddess of liberation bows before their lotus feet.
—Shri Sarvajna
TEXT 13
nancopacara-krita-pujanam arta-bandhoh
premnaiva bhakta-hridayam sukha-vidrutam syat
yavat kshud asti jathare jaratha pipasa
tavat sukhaya bhavato nanu bhakshya-peye
nana-upacara—by varieties of ingredients; krita—performed; pujanam—worshiping; arta-bandhoh—of the Supreme Personality of Godhead, who is the friend of all distressed persons; premna—by ecstatic love; eva—indeed; bhakta-hridayam—the heart of a devotee; sukha-vidrutam—melted in transcendental bliss; syat—becomes; yavat—as long as; kshut—appetite; asti—there is; jathare—in the stomach; jaratha—strong; pipasa—thirst; tavat—so long; sukhaya—for happiness; bhavatah—are; nanu—indeed; bhakshya—eatables; peye—and drinkables.
As long as there is hunger and thirst, eating and drinking make one feel very happy. When the Lord is worshiped with pure love, transcendental bliss is awakened in the heart of the devotee.*
—Shri Ramananda Raya
TEXT 14
krishna-bhakti-rasa-bhavita matih
kriyatam yadi kuto ‘pi labhyate
tatra laulyam api mulyam ekalam
janma-koti-sukritair na labhyate
krishna-bhakti-rasa-bhavita—absorbed in the mellows of executing devotional service to Krishna; matih—intelligence; kriyatam—let it be purchased; yadi—if; kutah api—somewhere; labhyate—is available; tatra—there; laulyam—greed; api—indeed; mulyam—price; ekalam—only; janma-koti—of millions of births; sukritaih—by pious activities; na—not; labhyate—is obtained.
Pure devotional service in Krishna consciousness cannot be had even by pious activity in hundreds and thousand of lives. It can be attained only by paying one price—that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.*
—Shri Ramananda Raya
TEXT 15
jnanam asti tulitam ca tulayam
prema naiva tulitam tu tulayam
siddhir eva tulitatra tulayam
krishna-nama tulitam na tulayam
jnanam—knowledge; asti—is; tulitam—equalled; ca—and; tulayam—in the scale; prema—of love of God; na—not; eva—certainly; tulitam—equal; tu—but; tulayam—in the scale; siddhih—mystic powers; eva—certainly; tulita—equal; atra—here; tulayam—in the scale; krishna—of Shri Krishna; nama—name; tulitam—equal; na—not; tulayam—in the scale.
Knowledge is not equal to love of Krishna, and the ability to perform mystic tricks is not equal to Krishna’s holy name.
—Shri Shridhara Svami
Nama-mahatmya
The Glory of the Holy Name
TEXT 16
amhah samharad akhilam
sakrid udayad eva sakala-lokasya
taranir iva timira-jaladhim
jayati jagan-mangalam harer nama
amhah—the resultant action of sinful life, which causes material bondage; samharat—completely eradicating; akhilam—all; sakrit—once only; udayat—by rising; eva—certainly; sakala—all; lokasya—of the people of the world; taranih—the sun; iva—like; timira—of darkness; jala-dhim—the ocean; jayati—all glories to; jagat-mangalam—auspicious for the whole world; hareh nama—the holy name of the Lord.
As the rising sun immediately dissipates all the world’s darkness, which is deep like an ocean, so the holy name of the Lord, if chanted once without offenses, can dissipate all the reactions of a living being’s sinful life. All glories to that holy name of the Lord, which is auspicious for the entire world!*
—Shri Lakshmidhara
TEXT 17
caturnam vedanam hridayam idam akrishya harina
caturbhir yad varnaih sphutam aghati narayana-padam
tad etad gayanto vayam anisham atmanam adhuna
punimo janimo na hari-paritoshaya kim api
caturnam—of the four; vedanam—Vedas; hridayam—the heart; idam—this; akrishya—extracted; harina—by Lord Hari; caturbhih—with four; yat—which; varnaih—syllables; sphutam—clearly; aghati—manifests; narayana—Narayana; padam—the word; tat—therefore; etat—this; gayantah—chanting; vayam—we; anisham—day and night; atmanam—ourselves; adhuna—now; punimah—purifying; janimah—we know; na—not; hari—of Lord Krishna; paritoshaya—for the satisfaction; kim api—something.
Extracting the four syllables that are the heart of the four Vedas, Lord Hari makes the word Narayana. Day and night chanting this name, we become purified. We do not know any other better way to please Lord Hari.
—author unknown
TEXT 18
yoga-shruty-upapatti-nirjana-vana-dhyanadhva-sambhavita-
svarajyam pratipadya nirbhayam ami mukta bhavantu dvijah
asmakam tu kadamba-kunja-kuhara-pronmilad-indivara-
shreni-shyamala-dhama-nama jushatam janmastu lakshavadhi
yoga—of yoga; shruti—and Vedic study; upapatti—attainment; nirjana—in a solitary; vana—forest; dhyana—meditation; adhva—path; sambhavita—may be; svarajyam—kingdom; pratipadya—entering; nirbhayam—fearless; ami—they; muktah—liberated; bhavantu—may become; dvijah—the twice-born; asmakam—of us; tu—however; kadamba—of kadamba trees; kunja—of a grove; kuhara—deep within; pronmilat—blooming; indivara—of blue lotus flowers; shreni—of a series; shyamala—a dark; dhama—splendor; nama—the name; jushatam—engaged; janma—birth; astu—may be; laksha-avadhi—100,000.
Let the twice-born enter the fearless kingdom of yoga, Vedic study, and solitary meditation in the forest. Let them become liberated in that way. As for us, we will spend hundreds of thousands of births chanting the holy name of Lord Krishna, whose splendid dark complexion and yellow garments are like a host of blue lotus flowers blooming in a grove of yellow-flower-bearing kadamba trees.
—Shri Ishvara Puri
TEXT 19
kalyananam nidhanam kali-mala-mathanam pavanam pavananam
patheyam yan mumukshoh sapadi para-pada-praptaye procyamanam
vishrama-sthanam ekam kavi-vara-vacasam jivanam saj-jananam
bijam dharma-drumasya prabhavatu bhavatam bhutaye krishna-nama
kalyananam—of an abundance of happinesses; nidhanam—the reservoir; kali—of the Kali-yuga; mala—of sins; mathanam—chasing away; pavanam—the purifier; pavananam—of purifiers; patheyam—the lunch; yat—which; mumukshoh—of one aspiring for liberation; sapadi—at once; para-pada—the supreme abode; praptaye—for attaining; procyamanam—described; vishrama-sthanam—the pleasure garden; ekam—sole; kavi—of saints, philosophers, and poets; vara—of the best; vacasam—of the words; jivanam—the life; sat-jananam—of the righteous; bijam—the seed; dharma—of religion; drumasya—of the tree; prabhavatu—may be; bhavatam—of you; bhutaye—for the auspiciousness; krishna—of Lord Krishna; nama—the name.
May Krishna’s holy name, which is a reservoir of all transcendental happiness, the destruction of Kali-yuga’s sins, the most purifying of all purifying things, the saintly person’s food as he traverses the path to the spiritual world, the pleasure-garden where the voices of the greatest saints, philosophers, and poets play, the life of the righteous, and the seed of the tree of religion, bring transcendental auspiciousness to you all.
—author unknown
TEXT 20
vepante duritani moha-mahima sammoham alambate
satankam nakha-ranjanim kalayati shri-citraguptah kriti
sanandam madhu-parka-sambhriti-vidhau vedhah karoty udyamam
vaktum namni taveshvarabhilashite brumah kim anyat param
vepante—tremble; duritani—sins; moha—of illusion; mahima—the glory; sammoham—fainting; alambate—attains; sa—with; atankam—fear; nakha-ranjanim—the toenails; kalayati—observes; shri-citraguptah—Yamaraja’s scribe Citragupta; kriti—satisfied; sa—with; anandam—bliss; madhu-parka—water and honey; sambhriti-vidhau—in the offering; vedhah—Lord Brahma; karoti—does; udyamam—readiness; vaktum—to be spoken; namni—when the name; tava—of You; ishvara—O Supreme Personality of Godhead; abhilashite—is desired; brumah—we may say; kim—what?; anyat—else; param—more.
O Supreme Personality of Godhead, when someone desires to chant Your holy name, sins tremble in fear, the glory of material illusion faints unconscious, Yamaraja’s scribe Citragupta becomes happy and gazes at the chanter’s toenails with awe and reverence, and Lord Brahma prepares madhu-parka to worship him. O Lord, what more can we say than this?
—author unknown
TEXT 21
kah pareta-nagari-purandarah
ko bhaved atha tadiya-kinkarah
krishna-nama jagad-eka-mangalam
kantha-pitham urari-karoti cet
kah—who?; pareta-nagari—of the other world; purandarah—the king; kah—who?; bhavet—is; atha—then; tadiya—of him; kinkarah—the servant; krishna—of Krishna; nama—the holy name; jagat—in the world; eka—the sole; mangalam—auspiciousness; kantha—of the throat; pitham—in the seat; urari-karoti—places; cet—if.
Lord Krishna’s holy name is the only auspiciousness in this world. If one keeps it in his throat, then what is Yamaraja, the king of the other world, to him? What are Yamaraja’s sevants to him?
—Shri Anandacarya
TEXT 22
ceto-darpana-marjanam bhava-mahadavagni-nirvapanam
shreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamritasvadanam
sarvatma-snapanam param vijayate shri-krishna-sankirtanam
cetah—of the heart; darpana—the mirror; marjanam—cleansing; bhava—of material existance; maha-davagni—the blazing forest fire; nirvapanam—extinguishing; shreyah—of good fortune; kairava—the white lotus; candrika—the moonshine; vitanam—spreading; vidya—of all education; vadhu—wife; jivanam—the life; ananda—of bliss; ambudhi—the ocean; vardhanam—increasing; prati-padam—at every step; purna-amrita—of the full nectar; asvadanam—giving a taste; sarva—for everyone; atma-snapanam—bathing of the self; param—transcendental; vijayate—let there be victory; shri-krishna-sankirtanam—for the congregational chanting of the holy name of Krishna.
Let there be all victory for the chanting of the holy name of Lord Krishna, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Krishna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.*
—Bhagavan Shri Chaitanya Mahaprabhu
TEXT 23
brahmandanam koti-sankhyadhikanam
aishvaryam yac cetana va yad-amshah
avirbhutam tan-mahah krishna-nama
tan me sadhyan sadhanam jivanam ca
brahmandanam—of universes; koti—of millions; sankhya—the number; adhikanam—exceeding; aishvaryam—the opulence; yat—which; cetana—knowledge; va—or; yat—of which; amshah—a portion; avirbhutam—manifested; tat—of that; mahah—the glory; krishna—of Lord Krishna; nama—the name; tat—that; me—of me; sadhyam—the goal; sadhanam—the means of attaining the goal; jivanam—the life; ca—also.
If the opulence or knowledge of many millions of universes were clustered together, they would hardly equal a small fragment of the glory of Krishna’s holy name. Krishna’s holy name is my life. It is the goal of my life. It is the means I will employ to attain the goal of my life.
—author unknown
TEXT 24
vishnor namaiva pumsah shamalam apaharat punyam utpadayac ca
brahmadi-sthana-bhogad viratim atha guroh shri-pada-dvandva-bhaktim
tattva-jnanam ca vishnor iha mriti-janana-bhranti-bijam ca dagdhva
sampurnananda-bodhe mahati ca purusham sthapayitva nivrittam
vishnoh—of Lord Vishnu; nama—the holy name; eva—certainly; pumsah—of a person; shamalam—sin; apaharat—removes; punyam—piety; utpadayat—establishes; ca—and; brahma—with Lord Brahma; adi—beginning; sthana—of the posts; bhogat—to the enjoyment; viratim—indifference; atha—then; guroh—of the spiritual master; shri-pada—of the feet; dvandva—for the pair; bhaktim—devotion; tattva—of the truth; jnanam—knowledge; ca—also; vishnoh—of Lord Vishnu; iha—here; mriti—of death; janana—and birth; bhranti—the wandering; bijam—the seed; ca—also; dagdhva—burning; sampurna—perfect and complete; ananda—of transcendental bliss; bodhe—in awareness; mahati—great; ca—also; purusham—a person; sthapayitva—placing; nivrittam—saintly.
Lord Vishnu’s holy name removes sin, establishes piety, makes one disinterested in the attempt to gain an exalted post like that of Lord Brahma, grants devotion for the lotus feet of the spiritual master, brings transcendental knowledge of Lord Vishnu, burns the seed of repeated birth and death, and places the saintly devotee in complete awareness of perfect transcendental bliss.
—Shri Vyasa
TEXT 25
nama cintamanih krishnash
chaitanya-rasa-vigrahah
purnah shuddho nitya-mukto
’bhinnatvan nama-naminoh
namah—the holy name; cintamanih—transcendentally blissful giver of all spiritual benedictions; krishnah—not different from Krishna; chaitanya-rasa-vigrahah—the form of all transcendental mellows; purnah—complete; shuddhah—pure, witout material contamination; nitya—eternal; muktah—liberated; abhinna-tvat—due to not being different; nama—of the holy name; naminoh—and of the person who has the name.
The holy name of Krishna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krishna Himself, the reservoir of all pleasure. Krishna’s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Krishna Himself. Since Krishna’s name is not contaminated by the material qualities, there is no question of its being involved with maya. Krishna’s name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krishna and Krishna Himself are identical.*
—Shri Vyasa
TEXT 26
madhura-madhuram etan mangalam mangalanam
sakala-nigama-valli-sat-phalam cit-svarupam
sakrid api parigitam shraddhaya helaya va
bhrigu-vara nara-matram tarayet krishna-nama
madhura—of sweet things; madhuram—the sweetest; etat—this; mangalam—most auspicious; mangalanam—of auspicious things; sakala—of all; nigama—the Vedic literatures; valli—of the vine; sat-phalam—the best fruit; cit—spiritual; svarupam—in nature; sakrit—once; api—even; parigitam—chanted; shraddhaya—with faith; helaya—with contempt; va—or; bhrigu-vara—O best of the Bhrigus; nara-matram—a person; tarayet—delivers; krishna—of Lord Krishna; nama—the name.
Krishna’s name is the sweetest of sweet things, the most auspicious of auspicious things, the transcendental fruit of the vine of all Vedic literature. O best of the Bhrigus, chanted even once, either with faith or contempt, it delivers the chanter.
—Shri Vyasa
TEXT 27
svargarthiya vyavasitir asau dinayaty eva lokan
mokshapeksha janayati janam kevalam klesha-bhajam
yogabhyasah parama-virasas tadrishaih kim prayasaih
sarvam tyaktva mama tu rasana krishna krishneti rautu
svarga—the heavenly material realms; arthiya—to attain; vyavasitih—the attempt; asau—this; dinayati—impoverishes; eva—certainly; lokan—the worlds; moksha—for liberation; apeksha—the desire; janayati—makes; janam—a person; kevalam—only; klesha—of sufferings; bhajam—the possessor; yoga—of yoga; abhyasah—the endeavors; parama-virasah—supremely dry; tadrishaih—like these; kim prayasaih—what is the use of such hard endeavors; sarvam—all of them; tyaktva—abandoning; mama—of me; tu—indeed; rasana—the tongue; krishna—Krishna; krishna—Krishna; iti—thus; rautu—may chant.
The attempt to attain the heavenly svarga planets impoverishes the entire world. The desire to attain impersonal liberation brings only trouble. The regimen of yoga is dry and tasteless. What is the use of endeavors like these? I will abandon them all, and simply make my tongue chant “Krishna, Krishna.”
—author unknown
TEXT 28
sada sarvatraste nanu vimalam adyam tava padam
tathapy ekam stokam na hi bhava-taroh patram abhinat
kshanam jihva-grastam tava tu bhagavan nama nikhilam
sa-mulam samsaram kasati katarat sevyam anayoh
sada—always; sarvatra—everywhere; aste—is; nanu—it not?; vimalam—splendid; adyam—spiritual; tava—Your; padam—effulgence; tatha api—still; ekam—one; stokam—small; na—not; hi—indeed; bhava—of birth and death; taroh—from the tree; patram—a leaf; abhinat—breaksh; kshanam—for a moment; jihva—by the tongue; grastham—grasped; tava—Your; tu—indeed; bhagavan—O Lord; nama—name; nikhilam—completely; sa—with; mulam—the root; samsaram—the cycle of repeated birth and death; kasati—destroys; katarat—which?; sevyam—should be accepted; anayoh—of the two.
O Lord, is Your impersonal spiritual effulgence not always present everywhere? Even so, it has not been able to break even a single small leaf from the tree of repeated birth and death. On the other hand, the moment Your holy name is taken by the tongue it thoroughly shatters the tree of birth and death down to it’s roots. Of these two (the spiritual effulgence or the holy name), which should be served?
—Shri Shridhara Svami
TEXT 29
akrishtih krita-cetasam sumanasam uccatanam camhasam
acandalam amuka-loka-sulabho vashyash ca mukti-shriyah
no diksham na ca sat-kriyam na ca purashcaryam manag ikshate
mantro ‘yam rasana-sprig eva phalati shri-krishna-namatmakah
akrishtih—attraction; krita-cetasam—of saintly persons; su-manasam—of the most liberal-minded; uccatanam—annihilator; ca—also; amhasam—of sinful reactions; a-candalam—even to the candalas; amuka—except the dumb; loka-sulabhah—very easy to achieve for all persons; vashyah—full controller; ca—and; mukti-shriyah—of the opulence of liberation; no—not; diksham—initiation; na—not; ca—also; sat-kriyam—pious activities; na—not; ca—also; purashcaryam—regulative principles before initiation; manak—slightly; ikshate—depends upon; mantrah—mantra; ayam—this; rasana—tongue; sprik—touching; eva—simply; phalati—is fruitful; shri-krishna-nama-atmakah—consisting of the holy name of Lord Krishna.
The holy name of Lord Krishna is an attractive feature for many saintly liberal people. It is the annihilator of all sinful reactions and is so powerful that save for the dumb who cannot chant it, it is readily available to everyone, including the lowest type of man, the candala. The holy name of Krishna is the controller of the opulence of liberation, and it is identical with Krishna. Simply by touching the holy name with one’s tongue, immediately effects are produced. Chanting the holy name does not depend on initiation, pious activities or the purashcarya regulative principles generally observed before initiation. The holy name does not wait for all these activities. It is self-sufficient.*
—Shri Lakshmidhara
TEXT 30
viceyani vicaryani
vicintyani punah punah
kripanasya dhananiva
tvan-namani bhavantu nah
viceyani—to be collected; vicaryani—to be counted; vicintyani—to become the object of thoughts; punah—again; punah—and again; kripanasya—of a miser; dhanani—the wealth; iva—like; tvat—of You; namani—the holy names; bhavantu—may become; nah—for us.
O Lord, just as a miser continually collects, counts and remembers his money, in the same way let us continually collect, count, and remember Your holy names,
—Shri Bhavananda
TEXT 31
namnam akari bahudha nija-sarva-shaktis
tatrarpita niyamitah smarane na kalah
etadrishi tava kripa bhagavan mamapi
durdaivam idrisham ihajani nanuragah
namnam—of the holy names of the Lord; akari—manifested; bahudha—various kinds; nija-sarva-shaktih—all kinds of personal potency; tatra—in that; arpita—bestowed; niyamitah—restricted; smarane—in remembering; na—not; kalah—consideration of time; etadrishi—so much; tava—Your; kripa—mercy; bhagavan—O Lord; mama—My; api—although; durdaivam—misfortune; idrisham—such; iha—in this (the holy name); ajani—was born; na—not; anuragah—attachment.
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 Krishna 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.*
—Shri Chaitanya Mahaprabhu
Nama-kirtana
Glorification of the Holy Names
TEXT 32
trinad api sunicena
taror iva sahishnuna
amanina manadena
kirtaniyah sada harih
trinat—then downtrodden grass; sunicena—being lower; taroh—than a tree; iva—like; sahishnuna—with tolerance; amanina—without being puffed up by false pride; manadena—giving respect of all; kirtaniyah—to be chanted; sada—always; harih—the holy name of the Lord.
One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others, can very easily always chant the holy name of the Lord.*
—Shri Chaitanya Mahaprabhu
TEXT 33
shri-rameti janardaneti jagatam natheti narayanety
anandeti dayapareti kamalakanteti krishneti ca
shriman-nama-mahamritabdhi-lahari-kallola-magnam muhur
muhyantam galad-ashru-netram avasham mam natha nityam kuru
shri-rama—O Shri Rama; iti—thus; janardana—O Janardana; iti—thus; jagatam—of the universes; natha—O Lord; iti—thus; narayana—O Narayana; iti—thus; ananda—O bliss; iti—thus; daya-para—O merciful one; iti—thus; kamala—of Lakshmi; kanta—O husband; iti—thus; krishna—O Krishna; iti—thus; ca—and; shrimat—beautiful; nama—of names; maha—great; amrita—of nectar; abdhi—of the ocean; lahari-kallola—in the waves; magnam—plunged; muhuh—constantly; muhyantam—overwhelmed; galat—flowing; ashru—tears; netram—eyes; avasham—not free; mam—me; natha—O Lord; nityam—always; kuru—make.
Shri Rama, Janardana [rescuer of the devotees], Jagatam Natha [master of the universes], Narayana, Ananda [personified transcendental bliss], Dayapara [merciful one], Kamalakanta [husband of Lakshmi], Krishna. Lord please make me become overwhelmed with tears streaming from my eyes as I repeatedly plunge into the waves of the great nectar ocean of these beautiful transcendental names.
—Shri Lakshmidhara
TEXT 34
shri-kanta krishna karunamaya kanja-nabha
kaivalya-vallabha mukunda murantaketi
namavalim vimala-mauktika-hara-lakshmi
lavanya-vancana-karim karavani kanthe
shri—of the goddess of fortune; kanta—O husband; krishna—O Krishna; karuna-maya—merciful; kanja—lotus; nabha—navel; kaivalya-vallabha—O liberator; mukunda—O Mukunda; mura—of the Mura demon; antaka—O death; iti—thus; nama—of holy names; avalim—the series; vimala—splendid; mauktika—of pearls; hara—of a necklace; lakshmi-lavanya—the great beauty; vancana—theft; karim—doing; karavani—let me place; kanthe—on the neck.
Calling out, “O Shrikanta (husband of the goddess of fortune), O Krishna, (all-attractive one), O Karunamaya (merciful one), O Kanjanabha (whose navel is like a lotus flower), O Kaivalyavallabha (O master of liberation), O Mukunda (giver of liberation), O Murantaka (killer of the Mura demon),” I will place upon my neck the Lord’s holy names, which eclipse the beauty of a splendid strand of pearls.
—Shri Lakshmidhara
TEXT 35
krishna rama mukunda vamana vasudeva jagad-guro
matsya kacchapa narasimha varaha raghava pahi mam
deva-danava-naradadi-munindra-vandya daya-nidhe
devaki-suta dehi me tava pada-bhaktim acancalam
krishna—O Krishna; rama—O Balarama; mukunda—O Mukunda; vamana—O Vamana; vasudeva—O Vasudeva; jagat—of the universe; guro—O master; matsya—O Matsya; kacchapa—O Kurma; narasimha—O Nrisimha; varaha—O Varaha; raghava—O Ramacandra; pahi—please protect; mam—me; deva—by the demigods; danava—demons; narada—with Narada; adi—beginning; muni—of sages; indra—by the leaders; vandya—worshiped; daya—of mercy; nidhe—O ocean; devaki—of Devaki; suta—O son; dehi—please grant; me—to me; tava—of You; pada—for the feet; bhaktim—devotion; acancalam—unwavering.
O Krishna, O Balarama, O Mukunda, O Vamana, O Vasudeva, O master of the universe, O Matsya, O Kurma, O Nrisimha, O Varaha, O Ramacandra, please protect me. O Lord worshiped by the demigods, demons, and great sages who have Narada as their leader, O ocean of mercy, O son of Devaki, please grant me unwavering devotion to Your feet,
—author unknown
TEXT 36
he gopalaka he kripa-jala-nidhe he sindhu-kanya-pate
he kamsantaka he gajendra-karuna-parina he madhava
he ramanuja he jagat-traya-guro he pundarikaksha mam
he gopijana-natha palaya param janami na tvam vina
he—O; gopalaka—transcendental cowherd boy; he—O; krpa—of mercy; jala-nidhe—O ocean; he—O; sindhu-kanya—of Lakshmi (the daughter of the ocean); pate—husband; he—O; kamsa—of Kamsa; antaka—killer; he—O; gajendra—to Gajendra; karuna-parina—merciful; he—O; madhava—Madhava; he—O; rama—of Balarama; anuja—younger brother; he—O; jagat—worlds; traya—three; guro—spiritual master; he—O; pundarika—lotus; aksha—eyes; mam—me; he—O; gopi-jana—of the gopis; natha—O master; palaya—please protect; param—superior; janami—I understand; na—not; tvam—You; vina—except for.
O Gopalaka (cowherd boy), O Kripa-jala-nidhi (ocean of mercy), O Sindhukanya-pati (husband of Lakshmi), O Kamsantaka (killer of Kamsa), O Gajendra-karuna-parina (merciful savior of Gajendra), O Madhava (husband of Lakshmi), O Ramanuja (younger brother of Balarama, O Jagat-traya-guru (master of the three worlds), O Pundarikaksha (lotus-eyed), O Gopijana-natha (master of the gopis), please protect me. I do not accept anyone as the Supreme, except for You.
—Shri Vaishnava
TEXT 37
shri-narayana pundarika-nayana shri-rama sita-pate
govindacyuta nandanandana mukundananda damodara
vishno raghava vasudeva nrihare devendra-cudamane
samsararnava-karnadharaka hare shri-krishna tubhyam namah
shri-narayana—O Shri Narayana; pundarika—lotus; nayana—eyes; shri-rama—O Shri Rama; sita—of Sita; pate—O husband; govinda—O Govinda; acyuta—O infallible one; nanda—of Nanda Maharaja; nandana—O son; mukunda—O Mukunda; ananda—O bliss; damodara—O Damodara; vishno—O Vishnu; raghava—O Raghava; vasudeva—O Vasudeva; nrhare—O Nrsimha; deva—of the devas; indra-of the king; cuda-mane—O crest jewel; samsara—of repeated birth and death; arnava—in the ocean; karnadharaka—O captain; hare—O Hari; shri-krishna—O Shri Krishna; tubhyam—to You; namah—obeisances.
O Shri Narayana, O Pundarika-nayana (lotus-eyed one), O Shri Rama, O Sita-pati (husband of Sita), O Govinda, O Acyuta (infallible one), O Nandanandana (son of Nanda) O Mukunda (giver of liberation), O Ananda (personified transcendental bliss), O Damodara (whose waist Mother Yashoda bound with a rope), O Vishnu, O Raghava (descendant of Raghu), O Vasudeva (son of Vasudeva), O Nrihari (Nrisimha), O Devendra-cudamani (crest jewel of the demigods), O Samsararnava-karnadharaka (captain of the boat for crossing the ocean of repeated birth and death), O Hari, O Shri Krishna, I offer my respectful obeisances to You.
—Shri Vaishnava
TEXT 38
bhandiresha shikhanda-mandana vara shrikhanda-liptanga he
vrindaranya-purandara sphurad-amandendivara-shyamala
kalindi-priya nanda-nandana paranandaravindekshana
shri-govinda mukunda sundara-tano mam dinam anandaya
bhandira—of Bhandiravana; isa—O Lord; sikhanda—with a peacock feather; mandana—decorated; vara—O Supreme Personality of Godhead; shrikhanda—with sandalwood paste; lipta—anointed; anga—whose limbs; he—O; vrinda-aranya—of Vrindavana forest; purandara—O king; sphurat—glistening; amanda—great; indivara—blue lotus flower; shyamala—dark; kalindi—of the Yamuna River; priya—fond; nanda—of Nanda Maharaja; nandana—O son; para—transcendental; ananda—with bliss; aravinda—lotus; ikshana—whose eyes; shri-govinda—O Shri Govinda; mukunda—O Mukunda; sundara—handsome; tano—whose form; mam—me; dinam—poor; anandaya—please delight.
O Bhandiresha (master of Bhandiravana), O Shikhanda-mandana (decorated with peacock feathers), O Vara (Supreme Personality of Godhead), O Shrikhanda-liptanga (whose limbs are anointed with sandalwood paste), O Vrindaranya-purandara (king of Vrindavana), O Sphurad-amandendivara-shyamala (whose dark complexion is like a splendid blue lotus flower), O Kalindi-priya (fond of the Yamuna), O Nandanandana (son of Nanda), O Parananda (filled with transcendental bliss), O Aravindekshana (lotus-eyed), O Shri Govinda, O Mukunda, O Sundara-tanu (handsome one), to me, who am very poor and weak, please give transcendental bliss.
—Shri Gopala Bhatta Goswami
Srila Rupa Goswami was given the task to convince all Gaudiya Vaisnavas to daily chant a minimum of 64 rounds this is explained in Prema Vilasa :

In Prema-vilasa Chapter 17: Shrila Narottama das Thakura has explained
prabhura achaye sankhya tina laksha nama; eka laksha bhaktagane kaila kripa dana.
"Lord Gauranga Mahaprabhu standard was to chant 3,00,000 names everyday. But He very mercifully awarded His devotees the process of chanting a minimum of 1,00,000 names of Krishna daily.
shri rupa kail...a laksha granthera varnana; tathapiha karila laksha nama grahana.
"Shrila Rupa Goswami has explained and quoted from over 100,000 different scriptures. Even though he was such a great scholar and devotee he himself chanted 100,000 Holy Names daily.
dasa gosvamira ache laksha pramana; ei mata sarva bhakta kare harinama.
"Shrila Raghunatha dasa Goswami also rigidly followed the instructions of Lord Gauranga by chanting 100,000 names daily. In this way all the devotees chanted the Holy Names of the Lord daily without exception.
gauranga shrimukhe rupe kahila vaishnave; laksha nama sankhya kari avasya karibe.
"Lord Gauranga gave the following instructions to all the Vaishnavas Himself and also through Shrila Rupa Goswami: Please compulsorily chant 100,000 names of Krishna daily

Our Srila Prabhupada lived several years at the Samadhi of Srila Rupa Goswami ,and was blessed personally by his Gurudeva and Srila Rupa Goswami to spread KC all over the world
What is the use of this life if we do not worship Srila Rupa Goswami and the other Goswamis of Vrindavana and all the assocaites of Lord Gauranga?
Srila Bhaktisiddhanta Prabhupada ordered Srila Sridhara Swami to sing Sri Rupa Manjari pada upon leaving this world:

My Gurudeva always advised me to take shelter of the lotusfeet of Srila Rupa Goswami:

adadanas trnam dantair idam yace punah punah | srimad rupa-padambhoja-dhulh syam janma-janmani ||
Taking grass between my teeth, I pray repeatedly that I may become a speck of dust at Sri Rupa Goswami's lotus feet, birth after birth. (Raghunath Das Goswami, Muktacarita.)

repetition is here for us to take this sloka to heart

Srila Raghunath das Goswami has sung:

yadiccher avasam vraja-bhuvi sa-ragam prati-janur yuva-dvandvam tac cet paricaritum arad abhilase svarupam sri-rupam sa-ganam iha tasyagrajam api sphutam premna nityam smara nama tada tvam srnu manah

. O Mind, just listen to me! If you desire to reside in Vraja birth after birth, and if you desire to directly serve the divine youthful couple there with great attraction, then with intense love always remember and bow down to Srila Svarupa Damodara Gosvami; to Srila Rupa Gosvami and his elder brother, Srila Sanatana Gosvami; and to all their associates and followers.

samam sri-rupena smara-vivasa-radha-giribhrtor vraje saksat-seva-labhana-vidhaye tad-gana-yujoh tad-ijyakhya-dhyana-sravana-nati-païcamrtam idam dhayan nitya govardhanam anudinam tvam bhaja manah

O mind, in order to attain the direct service of the two divine lovers, Sri Sri Radha-Giridhari, in the company of Their friends, every day you must constantly drink, with Sri Rupa Gosvami, the five nectars of worshiping Them, chanting Their names, meditating on Them, hearing about Them, and bowing down before Them, and every day you must worship Govardhana Hill.

Sri Rupa Manjari Pada
by Srila Narottama Thakur
Sri-rupa-manjari-pada, sei mora sampada, sei mor bhajana-pujana sei mora prana-dhana, sei mora abharana, sei mor jivanera jivana
sei mora rasa-nidhi, sei mor vancha-siddhi, sei mor vedera dharama sei brata, sei tapa, sei mora mantra-japa, sei mor dharama-karama

anukula habe viddhi, se-pade hoibe siddhi, nirakhibo e dui nayane se rupa-madhuri-rasi, prana-kuvalaya-sasi, praphullita habe nisi-dine

tuya adarsana-ahi, garale jaralo dehi, ciro-dina tapita jivana ha ha rupa koro doya, deho more pada-chaya, narottama loilo sarana

Commentary by Srila Bhakti Rakshaka Sridhara Maharaja :

Sri-rupa-manjari-pada, sei mora sampada, sei mor bhajana-pujana- my everything is Sri Rupa Goswami’s holy feet. We are to discuss so many classifications and positions of rasa: santa, dasya, sakhya, vatsalya, madhura. And in madhura-rasa Radharani’s camp is special. Then again there are so many gradations of sakhis. Then there is the class of the manjaris, the younger girls, and they have more freedom to approach: when Radha and Govinda are in union in a private environment, the manjaris can still approach. They have such freedom to visit Them. If any materials of service are necessary, the sakhis send the manjaris to that place. The sakhis do not approach there. In that way the manjaris enjoy the best confidence. The most secret service of both can be supplied through the manjaris. In the highest position they have free entrance, and their leader is Rupa Manjari. She is understood to be the leader of the whole group of younger girls, the manjaris, therefore in madhura-bhajan she is all-in-all. This has been taught to us by Narottama Thakur. For us - and the younger batch - she is our highest resort.

Sei mora sampada- my wealth is there in her feet. Sei mor bhajana-pujana - my worship and service is also in her. Sei mora prana-dhana, sei mora abharana- the very wealth and gist of my life is there; and the ornaments of my life, if any there may be, that is within her grace. Sei mor jivanera jivana- indeed, the very life of my life, if there is anything, that is also her. I am for her pleasure.

Sei mora rasa-nidhi - if there is anything, the source of any and all desirable ecstasy is only to be found there. The mine, source, and fountainhead of all rasa is there in her feet. Sei mora vancha-siddhi - and if I am to expect any other fulfilment in life, that is also there in her feet. Sei mor vedera dharama- if any duty is recommended by the Vedas for me, I would like that such duty be at her feet.

Sei brata, sei tapa - if at all there is any desired accumulation from any penance or observance of vows, that is also to be found there - sei mora mantra-japa - and the continuous repetition of a mantra in japa all ends there: all things have only one end in my case, and that is that they all meet in different phases in the feet of Rupa Manjari. If she is satisfied then the variegated nature of all sorts of my devotional practices are satisfied. Sei mor dharama-karama- and any of my conceptions of duty or activity of any phases or form all have one end and meet in one point: the holy feet of Rupa Manjari.

Anukula habe viddhi, se-pade hoibe siddhi - I only pray to the controller who is at the root of all these arrangements of affairs in this world, "Please connect me there. Oh Absolute Manager, may you grant my prayer that all my tendencies may go to attain her favour. Nirakhibo e dui nayane- and it will be so very intense and concrete as if I can see it with these eyes. It will not be vague, abstract, or imagination, but I want the most concrete realisation by the grace of the Absolute Manager."

Se rupa-madhuri-rasi, prana-kuvalaya-sasi - what sort of high class beauty is there in her holy feet! I want to jump. Let my heart be a lotus. There are two classes of lotus: the white lotus came from the sun and the red from the moon. The kuvalaya is a mixture of the two. The lustre of her body will feed me day and night as the life of my life which is compared to a kuvalaya. The kuvalaya is fed and nourished by the lustre of the moon, and her holy feet are the moon, and my very vitality is likened to the lotus. May the lustre of her beauty maintain and nourish my heart of hearts. Praphullita habe nisi-dine- and the lotus of my heart will grow by that ray, and dance.

Tuya adarsana-ahi - this is my prayer, but what is my present condition? My present condition is in the negative side, my Mistress. My present position is such that without having a sight of you, Your Grace, my heart will burn into ashes. That is my present position. Garale jaralo dehi - this is just like the poison of a cobra which produces pain within my heart. I have been bitten by a snake, and what is that snake? It is that I am not getting any direct contact with you, Your Grace. The serpent’s poison has captured my heart and I am going to die. Ciro-dina tapita jivana- and this is not a sudden thing, but from the beginning I have been suffering this sort of pain of separation from such a beautiful and hopeful life of fulfilment.

Ha ha rupa koro doya, deho more pada-chaya, narottama loilo sarana- but I have now reached the extreme position and for the last time I am begging for your favour; otherwise I am going to be finished.

This was composed by Narottama Thakur in praise of Srila Rupa Goswami. In this way he has given us light of the higher quarter of bhajan life. This sampradaya is named as the Rupanuga-sampradaya, and our Guru-parampara and all these things are adjusted according to that. He wrote many songs and they are of very substantive firmament, very ecstatic, and of deep faith.

śrī-caitanya-mano-'bhīṣṭaḿ sthāpitaḿ yena bhū-tale

svayaḿ rūpaḥ kadā mahyaḿ dadāti sva-padāntikam

“When will Srīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?.”

Only when Srila Rupa Goswami recommends us to Radha Krsna via the disciplic succesion will our life become perfect

Jaya Srila Rupa Goswami ki jaya

Sri Nama Prabhu ki Jaya

Lord Caitanya has given us a Yugalkisora mantra..because the Hare Krishna Mahamantra invokes Radha Krsna.The Mahamantra is non different from Radha Krsna, Sri Krsna Caitanya Radha Krsna nahe anya ..Lord Caitanya is Radha Krishna combined so when we chant the Mahamantra we should remember each syllabel each name is Radha Krsna and chant every single word...if we chant with great carefullness and devotion we will feel the presence of Radha Krsna, provided we chant in a humble state of mind.Radha and Krsna are conected to all of us ,and Lord Caitanya has come to give us the mercy of Radha Krsna.If we chant this Mahamantra with love, then gradually Radha Krishna will appear in our heart, the more rounds we chant the better, but every day a prescribed number ,Srila Prabhupada gave a minimum of 16..Lord Caitanyas standard is minimum 64, the more we chant the names of Radha Krishna and depend on Their mercy in our life the more our life is a success ,Gopala Guru Goswami has given a wonderfull explanation to the Mahamantra:
We can chant in front the Deity of Radha Krsna and Lord Caitanya, or even a picture of Radha Krsna ,we should feel their presence in our life and meditate on Radha Krsna every day,this is what Lord Caitanya came to give ,love for Sri Sri Radha and Krsna.

May the Divine couple Sri Sri Radha Krsna bless us to chant the Mahamantra with love,

An explanation of the Hare Krishna mantra
by Srila Gopala Guru Goswami

Meaning as explained by Gopala Guru Gosvami, disciple of Svarupa Damodara of Puri:

The word "hare":

hari harati papani dusta cittair api smrtah
anicchayapi samsprsto dahaty eva hi pavakah
vijnapya bhagavat tattvam cid ghanananda vigraham
haraty avidyam tat karyam ato harir iti smrtah

"Just as the fire, on contacting an object, automatically burns it, so the name of Hari takes away (harati) or burns up all ht esins of the people with materialistic hearts. It removes (harati) all ignorance and reveals the transcendental, blissful form of the Lord. Also, 'hari' means that personality who attracts (harati) the minds of all the people in the universe when they hear stories of His transcendental qualities; or, He who attracts the minds of people by His beautiful youthful form. 'Hari' in the grammatical form of address, the vocative, or calling out to a person, becomes 'hare'."

The word 'hare' has another meaning:

svarupa prema vatsalyair harer harati ya manah
hara sa kathyate sadbhih shri radha vrsabhanuja

Hara is Shrimati Radhika, daughter of Vrsabhanu, who steals (harati) the mind of Hari, Krishna, by her unalloyed love. Hara, in the form of address, also becomes 'hare'.

The word 'Krishna':

krsir bhu vacakah sabdo nas cananda svarupakah
tayor aikyam param brahma krishna ity abhidhiyate

"The word 'krishna' is composed of the root 'krsi' meaning 'bhu,' the shelter of all existence and the word 'na' meaning 'nivriti' or the form of supreme bliss. Combined they form the word 'krishna' which signifies the param brahma, the supreme personality of Godhead with blissful form."

Krishna in the form of address remains as 'krishna.'

The word 'Rama':

ramante yogino 'nante nityanande cidatmani
iti rama padenaiva param brahmadbhidhiyate

"The param brahma is known as Rama because the yogis take pleasure (ramante) in meditating on His eternal, blissful form."

vaidagdhi sara sarvasva murti liladbhidevatam
shri radham ramayan nityam rama ity abhidhiyate

"The Supreme Lord is called Rama because He carries out pastimes of pleasure with the most beautiful Shri Radha."

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Oh Radha, please attract my mind, and free me from this material world.
Oh Krishna, please attract my mind.
Oh Radha, attract my heart by showing your sweetness.
Oh Krishna, purify my mind by giving knowledge of how to perform worship of You through Your pure devotee.
Oh Krishna, give me steadiness to appreciate Your name, qualities and pastimes.
Oh Krishna, may I develop a taste for serving You.
Oh Radha, please make me qualified for your service.
Oh Radha, please instruct me on how I can serve you.

Oh Radha, let me hear of your intimate pastimes with your beloved.
Oh Rama (Krishna), let me hear of Your intimate pastimes with your beloved.
Oh Radha, reveal to me your pastimes with your beloved.
Oh Rama, reveal to me Your pastimes with Your beloved.
Oh Rama, engage me in remembering Your name, form, qualities and pastimes.
Oh Rama, please make me qualified for your service.
Oh Radha, be pleased with me.
Oh Radha, be pleased with me.