seeing through the eyes of scriptures
Srila Rupa Goswamis Sri Astadasa Chandah Stava verse 1
SB 5.18.8: I offer my respectful obeisances unto Lord Nṛsiḿhadeva, the source of all power. O my Lord who possesses nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world.
SB 5.18.9: May there be good fortune throughout the universe, and may all envious persons be pacified. May all living entities become calm by practicing bhakti-yoga, for by accepting devotional service they will think of each other's welfare. Therefore let us all engage in the service of the supreme transcendence, Lord Śrī Kṛṣṇa, and always remain absorbed in thought of Him.
SB 5.18.10: My dear Lord, we pray that we may never feel attraction for the prison of family life, consisting of home, wife, children, friends, bank balance, relatives and so on. If we do have some attachment, let it be for devotees, whose only dear friend is Kṛṣṇa. A person who is actually self-realized and who has controlled his mind is perfectly satisfied with the bare necessities of life. He does not try to gratify his senses. Such a person quickly advances in Kṛṣṇa consciousness, whereas others, who are too attached to material things, find advancement very difficult.
SB 5.18.11: By associating with persons for whom the Supreme Personality of Godhead, Mukunda, is the all in all, one can hear of His powerful activities and soon come to understand them. The activities of Mukunda are so potent that simply by hearing of them one immediately associates with the Lord. For a person who constantly and very eagerly hears narrations of the Lord's powerful activities, the Absolute Truth, the Personality of Godhead in the form of sound vibrations, enters within his heart and cleanses it of all contamination. On the other hand, although bathing in the Ganges diminishes bodily contaminations and infections, this process and the process of visiting holy places can cleanse the heart only after a long time. Therefore who is the sane man who will not associate with devotees to quickly perfect his life?
SB 5.18.12: All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vāsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man?
SB 5.18.13: Just as aquatics always desire to remain in the vast mass of water, all conditioned living entities naturally desire to remain in the vast existence of the Supreme Lord. Therefore if someone very great by material calculations fails to take shelter of the Supreme Soul but instead becomes attached to material household life, his greatness is like that of a young, low-class couple. One who is too attached to material life loses all good spiritual qualities.
SB 5.18.14: Therefore, O demons, give up the so-called happiness of family life and simply take shelter of the lotus feet of Lord Nṛsiḿhadeva, which are the actual shelter of fearlessness. Entanglement in family life is the root cause of material attachment, indefatigable desires, moroseness, anger, despair, fear and the desire for false prestige, all of which result in the repetition of birth and death.
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.\
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
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