Harinama Cintamani Print

r Harinmacintmai
r Harinmacintmai
by rla Bhaktivinod hkur
Translated by Sarvabhvana dsa Published by
A Community Project of
esotericteaching.org ISBN 978-0-557-92090-7
Copyright 1988-2011 by Sarvabhvana dsa and Esoteric Teaching Seminars, Inc. All Rights Reserved.
Published under a Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License. You are free: To Share: to copy, distribute and transmit the work To Remix: to adapt the work
Under the following conditions:

Attribution: You must attribute the work (but not in any way that suggests that they endorse you or your use of the work) by providing a link to the above website. Noncommercial: You may not use this work for commercial purposes. Share-alike: If you alter, change or build upon this work, you may distribute the resulting work only under the same or similar license to this one.
For any reuse or distribution, you must make clear to others the license terms of this work. The best way to do this is with a link to
http://creativecommons.org/licenses/by-nc-sa/3.0/
Any of the above conditions can be waived if you get permission from the copyright holder. Nothing in this license impairs or restricts the author's moral rights.
More fine books from Esoteric Teaching Seminars: http://www.esotericteaching.org/home/books
TABLE OF CONTENTS
Introduction ........................................................................................1 1. The Glories of the Holy Name .......................................................5 2. Chanting the Holy Name ..............................................................15 3. Nmbhsa or the Unclarified Name ...........................................23 4. Criticizing Saintly Persons ............................................................33 5. Considering the Demigods Independent of Ka ........................42 6. Disobeying or Disrespecting the Spiritual Master ........................51 7. Criticizing the Vedic Scriptures ....................................................59 8. Considering the Glories of the Holy Name to be Imaginary .......66 9. Sinning on the Strength of Chanting the Holy Name .................71 10. Instructing the Glories of the Holy Hame to the Faithless .......75 11. Equating Chanting with Pious Activities ...................................79 12. Chanting Inattentively is Offensive ............................................85 13. Maintaining Material Attachments of I and Mine .................91 14. Offenses in Devotional Service ..................................................97 15. The Bhajana of Confidential Worship .....................................103
Transliterated Sanskrit Words

Words in italic typeface are transliterated Sanskrit terms from the original text. In a highly esoteric and technical work such as r Harinmacintmai there are many Sanskrit terms that have no convenient English alternative. These specialized terms pose a considerable difficulty for the casual or lay reader. Please see any good Sanskrit dictionary definitions of any Sanskrit or Bengali terms not defined in context. Additional background readings on the philosophy and practices of the Gauya Vaiava cultural and religious tradition are suggested in the footnotes accompanying the text. In Sanskrit and Bengali, the vowels are pronounced almost as in Italian. The sound of the short a is like the u in but, the long is like the a in far and held twice as long as the short a, and e is pronounced like the a in evade. The short i is like the i in it; the long is like the i in pique, and like the long , held twice as long as the short i. The vowel is rolled with the tip of the tongue, like the r in Spanish and Italian. The c is pronounced like the ch in the word chair, and the aspirated consonants (ch, jh, h, etc.) are pronounced as in staunch-heart, hedge-hog, red-hot, etc. The compound consonant j is pronounced like the English gny-. The s, in works of Bengali origin like r Harinma-cintmai, is usually pronounced like the English sh.
Introduction
to the original 1900 edition, by rla Bhaktivinod hkur
This book is not meant for the faithless materialist. Only those who have developed unflinching faith in Lord Caitanya and in the process of chanting the holy name are eligible candidates to hear the topics discussed in this book. Amongst the different levels of sdhana-bhakti, he who is convinced that all perfections are obtained by chanting the holy name alone is the topmost sdhaka or practitioner. Lord Caitanya has personally instructed this lesson in His r ikaka. He ordained rla Haridsa hkura as the nmcrya or spiritual authority on the subject of chanting the holy name of the Lord. Scrutinizing research of authorized texts has yielded the following facts regarding rla Haridsa hkuras life: He was born into a Muslim family living in a village called Budham, near Vanagram in West Bengal. At a very early age, his previous births spiritual proclivity began to manifest; he took up devotional activities and renounced home and family. He built a small shack in the forest of Benapol and embarked upon a program of intense chanting and meditation. Some mischievious men were hindering his bhajana there, so he left his shack and and took sanctuary on the banks of the river Ganges. In another incident he was disturbed by unscrupulous men, who sent a young prostitute to make him break his spiritual vows. But rla Haridsa Thakuras chanting had a purifying effect on her; she became a devotee, giving up her old ways. rla Haridsa hkura initiated her into harinma, and settling her in his shack in Benapol, he left that area. Walking along the banks of the Ganges immersed in chanting the holy name, he eventually arrived at rla Yadunandana crya's house in Saptagram. He began to frequent the courts of Hiranya and Goverdhan Mazumdar (father of rla Raghunatha dsa Gosvm), the landlords of Saptar Harinma-cintmai! 1
gram. A certain inferior-class brhmaa named Gopal Cakravarty one day challenged rla Haridsa Thakura's explanations of the glories of the holy name in an abrasive and offensive manner. Hiranya Mazumdar and his brother immediately sacked Gopal Cakravarty from his services. Soon after he contracted leprosy in the throat. On hearing this news rla Haridsa hkura was very greatly affected. He left the village and came to Phulia, taking shelter of Advaita crya. He lived in a cave on the banks of the Ganges and engrossed himself in chanting and meditation. A sincere devotee always avoids, even detests, society and fame. But by the force of his purity he cannot remain anonymous. So as his name and reputation spread, the Muslims became envious and agitated. They influenced the local Muslim ruler and had rla Haridsa hkura severely beaten in public. rla Haridsa is a very compassionate saintly soul. He did not blame his tormentors, but blessing them and exonerating them from their offenses, he returned to his cave. Shortly after this incident, Lord r Caitanya Mahprabhu advented in Navadvpa-dhma. Together with Advaita crya, rla Haridsa hkura surrendered himself at Lord Caitanyas lotus feet. rla Haridsa hkura became known as the nmcrya, or the preceptor and propagator of the holy name. When Lord Caitanya settled in Jaganntha Pur, He arranged a permanent place of residence and bhajana for rla Haridsa near the famous Siddha Bakula tree. rla Haridsa Thakura's passing away was glorious. Lord Caitanya personally conducted the last Vaiava rites for rla Haridsa hkura, first bathing his body in the ocean and finally interring his transcendental form within the sand. A unique feature of Lord Caitanya's pastimes is that He made the devotee who excelled in a particular aspect of devotional service His mouthpiece for broadcasting that topic to the world. By enquiring about a few points on chanting from rla Haridsa, the Lord preached the principles of the
2! rla Bhaktivinod hkur
holy name. These subjects have been discussed in scriptures like Caitanyacaritmta, Caitanya-Bhagavat, etc. Inspired by certain Vaiavas, we compiled the teachings of Haridsa hkura into the present book form. We received several other books about rla Haridsa. Unfortunately, many of them contained unauthorized and scripturally fallacious statements, and had to be rejected. One of them, however, appeared to have been written by an elevated Vaiava. It explained the esoteric mellow of chanting the holy name. Reading it gave us considerable joy. We could surmise that rla Haridsa must have instructed a saintly Vaiava on the philosophy of the holy name. That Vaiava in turn penned these valuable teachings in a book dedicated to his initiating spiritual master. We extended our heartfelt gratitude to the sender of the book from rhaa. The Harinma Cintmai has recorded these precious edicts glorifying the holy name. This book, therefore, is being published for the pleasure of the devotees surrendered to the Lord and His transcendental name. We firmly believe that only those who have taken shelter of the holy name will read the book; others will not. Therefore we do not expect any arguments or challenges about the holy name from them. There are many disciplines and processes of worship, but the process of chanting the holy name is paramount. All the saintly Vaiavas since Lord Caitanya have followed the same singular method of chanting as enunciated by rla Haridsa hkura. Even the ancient Vaiava sages residing in Vrajadhma Vndvana have chanted in this same manner. The elevated Vaiava residing in Pur whom we were fortunate to have seen with our own eyes and who were constantly relisting the divine nectar of the holy name, are following the same method of chanting. Both Santana Gosvm and Gopal Bhaa Gosvm have unequivocally established in the Hari-bhakti-vilsa that the singular procedure for chanting the holy name is to do it free from offense,
r Harinma-cintmai! 3
incessantly and in a secluded spot away from the hubbub of material activities. The Harinma Cintmai is written in couplets. It can be read by women, young students and others not knowing Sanskrit; they can easily understand Lord Caitanyas teaching. So that they are not inconvenienced, all Sanskrit quotations are also deleted. Another book by the name of Praman-ml has been written with compilations of relevant Sanskrit lokas that substantiate every statement in Harinma Cintmai. If Lord Ka so desires, then that book will also soon be published for the satisfaction of the devotees.
4!
rla Bhaktivinod hkur
1. The Glories of the Holy Name

All glories to r Gaddhara Pait and Lord r Gaurga; all glories to Lord Nitynanda, the life of rmat Jhnavadev; all glories to r Advaita crya and Mother St; all glories to rla rvsa Pait, and to all the devotees of Lord Caitanya. Within a temple near the ocean shore, the Supreme Personality of Godhead resides, visible in His form of wood known as Dru-Brahman [Lord Jaganntha]. The Supreme Lord Hari descends to the material world in the Deity form to save the living entities; He gives both material pleasure and liberation. In this same holy place, Lord Caitanya, the Supreme Personality, appeared in the role of a renounced sannys to benedict humanity; He stayed at K Miras residence and propagated the dharma necessary for this age of Kali, making everyone understand its real meaning. Lord Caitanya gathered His devotees at Jaganntha Pur, and together they showered love of Godhead on everyone, just like a wish-fulfilling tree. For the proper dissemination of spiritual instructions, He arranged for different devotees to speak on various subjects while He gave them a sober audience. He had r Rmnanda Rya reveal the confidential mellows of the conjugal dealings of the Supreme Lord; r Srvabhauma Bhacrya explained the truth about liberation; r Rpa Gosvm analyzed the levels and varieties of spiritual exchanges with the Lord; and rla Haridsa hkur glorified the supreme efficacy and excellence of the holy name. One day, having returned from His bath in the ocean, Lord Caitanya came to see rla Haridsa hkur. He found Haridsa sitting under the Siddhabakula tree. Greatly pleased at meeting rla Haridsa, the Lord then inquired from him the means by which the conditioned soul can easily attain liberation. rla Haridsa fell at the Lords lotus feet and clasped them
r Harinma-cintmai!
tightly. His entire body went into rapture, and he offered humble prayers punctuated by shivering and tears. In a choked voice rla Haridsa said, My Lord, Your wonderful pastimes are unfathomable. I am unfortunate and illiterate. My only anchor is Your lotus feet. What is the use of asking questions of a worthless person like me? rla Haridsa continued: You are Ka, the Supreme Personality of Godhead, who has appeared in Navadvpa to save the living entities. O my Lord Gaurga, kindly shelter me in the shade of Your lotus feet. Only this can engladden my heart. Your pastimes are ever-expanding; You have manifested Your name, form, qualities and pastimes in this material world so that even a fallen wretch like myself can relish them. It is impossible for the jva to perceive Your transcendental features with mundane senses. Lord Ka has mercifully manifest His transcendental feature of Lord r Caitanya Mahprabhu and the Paca-tattva for the highest benefit of humanity. These direct manifestations of transcendence are immediate expansions of the internal spiritual potency of the Lord. You are the spiritual sun and I am an insignificant spark of Your effulgence; You are my Lord and master and I am Your servitor eternally. The ambrosia emanating from Your lotus feet intoxicates all my senses; my hope lies in the limitless nectar of Your holy name. I am fallenwhat can I say of my own volition? I am here just to execute Your orders. I shall be greatly satisfied to speak the words You put into my mouth and I will not consider whether they are right or wrong. Lord Ka is the only Absolute Autocrat. He is beyond anyones jurisdiction, for He alone is the Supreme Controller and Lord. He is endowed with inconceivable potencies, and is a fully independent, self-willed and conscious being. All energies or potencies are a part of His inherent na6! rla Bhaktivinod hkur
ture; therefore they are not independent of Him. The omnipotent Lord is the fountainhead of all energies. Lord Ka is the master of unlimited opulences and potencies, yet He is still one nondual Brahman. Through the eightfold yoga system, the yog can perceive this same nondual Supreme Being, who is omnipresent, localized within the heart as Paramtm, the Supersoul. This aspect of Lord Ka is also a partial manifestation. Therefore, neither Brahman nor Paramtm is a complete feature of Lord Ka. Lord Ka alone is fully replete with absolute potency, will, control and consciousness. The multifarious energies of Lord Ka are never independent of Him. The Vedas declare that the Lord and His energies are nondifferent. Lord Ka is the infinite, absolute vibhu, and His energies are exhibitions of His opulences [vaibhava]. In spite of His endless excellences and multifarious potencies, He remains unaffected and indivisible. The Lords energies are manifestations of His vaibhava [opulences]; the Supreme Lord, therefore, can be perceived only through these energies or vaibhava. O Lord Gaurga! You are the repository of three types of vaibhava. They are as revealed in the scriptures: the spiritual potency [citvaibhava], the material potency [my or acit-vaibhava], and the marginal potency [jva-vaibhava]. Lord Kas cit-vaibhava [spiritual opulences] are a transformation of His internal transcendental potencies. This unlimited display of spiritual potencies includes His abode, generally known as the Vaikuhaloka; His innumerable names like Govinda, Hari, etc.; His transcendental forms, like the threefold bending form with two hands playing on a flute; His divine qualities, so sublimely pleasurable to His devotees; His super-excellent pastimes like the rsa dance in Vndvana and its nondifferent appearance in Navadvpa as the congregational chanting of the holy names. Thus His spiritual potencies are countless.
The Lords cit potency is His superior energy. It is the natural result of the Lords spiritual fullness. The sandhin potency by which everything exists and is held together as an interrelated whole, including the relationships of all jvas to the Lord, is an emanation of the cit potency. From that same citvaibhava also comes the savit potency, which gives knowledge of ones identity and of everything else; finally, from the cit-vaibhava comes the hldin potency, which gives birth to the ecstatic bliss of spiritual emotions, spiritual relationship and the divine exchange of rasas or mellows. The Lords cit potency is His yogamy, and its transformations are all beyond the jurisdiction of the mundane modes and influences. The cit potency is never affected by the inferior acit potency. Although it descends to this inferior mundane world it is unaffected by material inebrieties. Forever spiritual, embodying the absolute nature of the Supreme Lord, the Vedic hymns sing of its supreme position as equal to the Lord Himself. There is no tinge of material influence in Lord Kas energy; it is transcendental and exists in pure goodness [uddha-sattva]. Sattva is of two kinds: uddha-sattva [pure goodness] and mira-sattva [mixed goodness]. Everything in the category of cit-vaibhava is uddha-sattva, or pure goodness. All sattva in the material nature is mixed, or mira-sattva. uddhasattva is devoid of passion and ignorance. Birth indicates the mode of passion in action. The eternally existent spiritual essence, uddha-sattva, has never been touched by birth, which is a manifestation of passion, nor by annihilation, which is an act carried out in the mode of ignorance. Although the Supreme Lords separated parts and parcels, the jvas, belong to the category of uddha-sattva, due to their contact with nescience or material nature they have come under the sway of the material modes of passion and ignorance, and hence are now in the mixed or mira-uddha category. Even demigods like Lord iva, though far superior in many ways to
the ordinary jvas, are nevertheless captivated by the material glare due to false identification, and so fall in the category of mira-sattva. The Supreme Lord is always in pure goodness. He descends to this material world by His inconceivable spiritual potency and is always the controller of the material nature, my, who is ever ready to act as His maidservant. All the expansions and partial expansions of the Lord, such as Govinda, Vaikuhantha, Mah-Viu, Garbhodakay Viu and Krodakay Viu, are in the category of pure goodness, supreme and divine, and They are always absolutely spiritual. These viu-tattvas, or Supreme Godhead belonging to the category of Viu, may sojourn in any place, either the spiritual abodes of Goloka, Vaikuha, the Causal Ocean or in this material universe, yet They are always the master of my and the Supreme Controller of every other living entity, great or small. Their remaining unaffected by the influence of the illusory potency is evidence of Their inconceivable spiritual position. Lord Brahm the creator, Lord iva the destroyer and all other demigods belong to the category of jva, and hence are mira-tattva, or in the mixed category; while all the incarnations of the Viu category, Their pastimes, the spiritual sky, etc. are in pure goodness. On this side of the Viraj River, which separates the material universe from the spiritual abode, everything in all the fourteen planetary systems is acit-vaibhava or the temporary manifestation of matter. Elsewhere, this place has been described as Devdhma, the abode of Durgdev, who is the presiding deity of my. The material universe is composed of the five gross elements, mind, intelligence and false ego. Both the material universe and the physical bodies of the living entities are made of the same five material substances, namely earth, water, fire, air and ether. Mind, intelligence and false ego comprise the jvas subtle body which is the result of his desire; these are also material. Yet the jva, who is by nature a product of the uddha-sattva, as are his
original mind, intelligence and ego, is spiritual and distinct from the subtle body. The seven higher planetary systems such as Bhr, Bhuvar, Svarga, Mahar, Jana, Satya and Brahma, and the seven lower planetary systems Atala, Sutala etc. are all manifestations of my, the illusory potency of the Lord. Cit-vaibhava is the complete whole, and my is its shadow. The jva is originally completely spiritual, but infinitesimal, and due to his spiritual nature he is also independent. The jvas are countless in number and spiritual bliss is their urgent need and perfection. In seeking after bliss, those who surrender their lives to Lord Ka become liberated and reside eternally in the Lords company as His confidential associates. On the other hand, the jva soul who contemplates self-aggrandizement and selfish pleasure becomes attracted by my, who is always near at hand. He becomes eternally entrapped, enticed away from Lord Kas service, and receives a body manufactured by material nature, or my, conducive to residence in Dev-dhma. Thus he is bound in the cycle of inevitable karmic reaction, wandering in gross and subtle bodies. Sometimes he is elevated to the heavenly planets and next he has to descend to hell. In this way he travels through all the 8,400,000 species of life, suffering the pains of material existence. O Lord, You are the Supreme Personality, and the jva is Your part and parcel. You are always concerned for the wellbeing of Your servitors. Whatever situation the jva may find himself in, Lord Ka is always prepared to grant the jva his hearts desire, like a well-wishing friend who never deserts him. The relationship between Ka and the jva is eternal. Ka is the Supreme Godhead and the jva is the instrument through whom and to whom the Lord manifests His energies and opulences. The Lord is the Supreme Controller, and the jva is the beneficiary enjoying the
rewards of his actions. Whatever the servant considers desirable, the Lord mercifully bestows upon him. Anyone yearning for evanescent sense pleasure in the material world can also easily find it kindly provided by You. The means to attain such gratification is the performance of auspicious activities as recommended in the Vedas. They are: following the duties of the varrama system; performing sacrifices such as the fire sacrifice [agnioma]; executing the eightfold yoga process; offering havana or oblations; keeping vows on full-moon days; and giving in charity on auspicious days and on occasions productive of material benefit. Although these activities are performed with Lord Viu as the presiding Deity, there is no pure devotional attitude on the part of the performer; he unfortunately does not realize his want of spirituality because these activities never help him develop a pure spiritual mood. The results one accrues from these activities are material; one simply craves for enjoyment in higher planets. Such activities and their results can never satisfy the soul, the real self; illusion is their cause. These so-called auspicious activities only allow one to attain temporary heavenly pleasures diametrically opposed to transcendental bliss. If a person is fortunate enough to have association with a saintly personality and comes to know of his eternal identity as a servant of Lord Ka, he easily surmounts the great obstacle of material nature. This is very rare. It happens only because of the results of huge amounts of previous pious activities that are never to be attained by the performance of fruitive works, which can give only insignificant results. The seekers of dry empirical knowledge understand material nature to be a place of suffering and so strive for liberation. You are merciful to them also; You have given them the jna-ka section of the Vedas so they can pursue impersonal knowledge of the Absolute. Their final destination is absorption into the brahmajyoti. The brahmajyoti is Your spiritual effulgence
and is situated on the bank of the Viraj River. All the demons killed by the Supreme Lord also end up merging with the brahmajyoti, which lies beyond the periphery of my. Both the empiricists and the fruitive workers are nondevotees, disinclined to serve Lord Ka. They can never relish the sweetness of Lord Kas service. Sukti, or pious activity, is of three varieties: 1. karmon-mukhi or piety derived from fruitive activities 2. jnon-mukhi or piety derived from the cultivation of knowledge 3. bhaktiun-mukhi or piety derived from devotional service The first two result in enjoying the fruits of action and in liberation, respectively. However, bhakti-unmukhi involves faith in and appreciation of pure devotional service. Such exalted piety is achieved by unknowing performance of pure devotional service, without spiritual knowledge [ajtasukti]. Bhakti-unmukhi is the most important kind of sukti, and it leads the jva to meet a pure, saintly devotee. By associating with a devotee of Ka the jvas faith becomes firm. Gradually he develops a taste for chanting the holy name, becomes compassionate toward all beings, and is fixed in devotional service. O Lord! You are an ocean of magnanimity and the Supreme Controller of everyone. You are always keen to serve the conditioned souls, including the karms [fruitive workers] and jns [empirical philosophers]. Thinking of their welfare You have proposed a secondary devotional path. The karm who follows varrama-dharma associates with saintly persons and executes his duties for the satisfaction of the Supreme Lord Hari. Such activities cleanse his heart and gradually destroy the desire for more fruitive work. In its place the seed of raddh, or pure faith, is sown within his heart.
12!
On the strength of his piety, the jn obtains the association of pure devotees of the Lord and invokes their inherent compassion toward himself. This helps him easily develop firm faith in the process of pure devotional service. The association of a pure devotee is a secondary devotional path for the jn. O Lord, You often say, My servant, the jva, succumbs to the treachery of My illusory potency. I always know what is beneficial for him and thus I inspire him to develop an aversion to sense enjoyment and liberation, and in its place I grant him attraction to devotional service unto Me. I lead the jva in the pursuit of fulfilling his material desires and very subtly deflect his yearnings toward a secondary devotional path, and in this way strengthen his faith and love. O Lord! You are most merciful and all this is a reflection of Your causeless mercy. Without Your loving intervention, how could the jva ever become purified? In Satya-yuga, sages who took up the process of meditation were purified by the Lord and given the treasure of devotional service. In Tret-yuga, the same spiritual success crowned those who flawlessly performed opulent sacrifices to satisfy the Lord, and in Dvpara-yuga You granted devotion to those who adhered perfectly to the path of Deity worship. With the advent of Kali-yuga, O Lord, You saw the dreadful condition of the jvas and relinquished all hope in the processes of yoga, meditation, fruitive activities, sacrifices etc. People in Kali-yuga are short-lived, always harassed by disease, and are born with a weak physique and psyche. They are handicapped from the outset. The cultivation of varrama-dharma, Skhya philosophy, yoga and empiricism will not yield the strength needed to redeem the jvas in Kali-yuga. And the secondary sub-devotional paths of jna and karma are extremely narrow and hazardous. The two secondary paths that lead to the shrine of devotional service are:
association of saintly persons during spiritual discussions work performed without desire for results in which everything is offered to the Supreme Lord.
In Kali-yuga both have become contaminated. Genuine saintly persons, now rarely seen, have been displaced by a brand of crass, commercial pseudo-spiritualists. Religious activities are no longer performed for purifying the consciousness but for mere enjoyment of the results. Therefore these secondary paths are no longer beneficial. Even the process of Deity worship that gave the highest spiritual success in Dvpara-yuga has become impure and degraded. The jvas then tried other means to reach the final destination but were confronted with many insurmountable obstacles. The path that directs one to the goal is the actual means, and what is gained by the execution of the means or process is the final destination. Receiving the Lords mercy is the goal of human life. But karma or jna are not the preeminent means to achieve that highest goal, because although they bring one close to the destination, in the end they suddenly reach a dead end and disappear. The process of chanting the holy name is not like that. The Lords holy name is always present, therefore it is the most efficient process. When the means becomes the end, the process becomes identical to the objective, and thus it is easy for the jvas to attain liberation by Your mercy. In my case, O Lord, it is different: I am extremely fallen and am much engrossed in material life. Being the rascal I am, I never chanted Your holy name. Saying this, rla Haridsa, the incarnation of Lord Brahm, fell at the Lords feet with tears cascading from his eyes and his body heaving with sighs. Only persons who appreciate Lord Hari, His devotees, and devotional service can take this Harinma-cintmai to heart.
14!
2. Chanting the Holy Name

All glories to r Gaddhara Pait and Lord r Gaurga; all glories to Lord Nitynanda, the life of rmat Jhnavdev; all glories to r Advaita crya and Mother St; all glories to rla rvsa Pait and to all the devotees of Lord Caitanya. rla Haridsa continued to weep in ecstatic love. Lord Gauracandra encircled him with His arms in a loving embrace and said O Haridsa, a devotee of your caliber is rarely found. You are well-versed in all spiritual conclusions and you are always unaffected by my. Taking birth in a low family and caste, you have proven to the world that Lord Ka is not obtained merely by amassing wealth, position, lineage or refinement. Whoever has developed unflinching faith in unalloyed devotional service to the Supreme Lord is factually superior to the demigods. You are learned in all the truths of the holy name of the Lord; your spiritual conduct is exemplary; and you are an expert preacher. So, Haridsa! Kindly reveal to Me the unlimited glories of the holy name. Allow Me to savor your words. One who chants the holy name even once is considered a Vaiava devotee; he should be respected by the householders. The devotee who constantly chants Kas name is a more elevated Vaiava, for he is endowed with all good qualities. The most advanced Vaiava of all is he who inspires others who see him to immediately chant the Lords name. When he chants the holy name even once, attraction to rendering continuous devotional service to the Lord is instantly established. Kindly tell Me how the jvas can be made to chant the Lords name in this manner. Please reveal to Me this all-auspicious prescription.
r Harinma-cintmai!
15
rla Haridsa clasped his hands together. His eyes brimming with tears and voice choked in spiritual love, he began his reply in soft, gentle tones: Lord Kas name is like an eternal and transcendental touchstone. A touchstone can grant all desirable objects; the touchstone of Lord Kas holy name can give religiosity, wealth, sense pleasure and liberation to a materialistic person. To a surrendered devotee, it offers pure love of Ka. Lord Ka and His holy name are identical; They are one and the same Absolute Truth, the all-inclusive yet supremely independent form of dynamic spirituality, full of emotion, without beginning or end. Always situated in pure goodness, the holy name descends to this world in the shape of letters as the complete incarnation and embodiment of the highest sweetness: rasa. Any object is known by four characteristic features: name, form, qualities and activities. Lord Ka is the Supreme Object; thus He is knowable in terms of His unlimited and eternal name, form, qualities and pastimes. The absence of these four features in anything denies its status as object. For example, impersonal Brahman is formless; hence it is not an object unto itself, but simply a distinctive trait of the Supreme Lord. Lord Ka is the nondual absolute object who perfectly manifests Himself in these four features. These features are fully potent and able to express Him in totality; they exist and are sustained by the Lords sandhin [eternal existence] potency. They are eternal and transcendental. As Lord Ka attracts all living entities, similarly the holy name, which is nondifferent from Him, also attracts everyone. Lord Kas exquisite form is nondifferent from Him, and Kas name and form are likewise identical. Remembering and chanting Kas name immediately invokes His beautiful form in the mind, and both reside there
16!
harmoniously. Similarly, Lord Kas sixty-four qualities are of an unlimited and transcendental character.1 The sixty-four transcendental qualities of Ka are as follows: 1) beautiful features of the entire body; 2) marked with all auspicious characteristics; 3) extremely pleasing; 4) effulgent; 5) strong; 6) ever-youthful; 7) a wonderful linguist; 8) truthful; 9) talks pleasingly; 10) can speak fluently in all languages; 11) highly learned; 12) highly intelligent; 13) a genius; 14) artistic; 15) extremely clever; 16) expert; 17) grateful; 18) firmly determined; 19) an expert judge of time and circumstances; 20) sees and speaks on the authority of the Vedas; 21) pure; 22) self-controlled; 23) steadfast; 24) forbearing; 25) forgiving; 26) grave; 27) self-satisfied; 28) possesses equilibrium; 29) magnanimous; 30) religious; 31) heroic; 32) compassionate; 33) respectful; 34) gentle; 35) liberal; 36) shy, 37) the protector of surrendered souls; 38) happy; 39) the well-wisher of devotees; 40) controlled by love; 41) all-auspicious; 42) most powerful; 43) all-famous; 44) popular; 45) partial to devotees; 46) very attractive to all women; 47) allworshipable; 48) all-opulent; 49) all-honorable; 50) the supreme controller, 51) changeless; 52) all-cognizant; 53) ever-fresh; 54) possessing an eternal, blissful spiritual body; 55) possessing all mystic perfection; 56) possessing inconceivable potency; 57) innumerable universes are generated from His body; 58) the original source of all incarnations; 59) the giver of salvation to His enemies; 60) the attractor of liberated souls; 61) the performer of wonderful varieties of pastimes, especially His childhood pastimes in Vndvana; 62) He attracts living entities all over the universes by playing on His flute; 63) He is surrounded by devotees endowed with wonderful love of Godhead; 64) He has a wonderful excellence of beauty that cannot be rivaled anywhere in the creation.
1 For a detailed discussion of Kas sixty-four transcendental qualities, refer to The Nectar of Devotion, Chap. 21-24 or r Bhakti-rasmta-sindhu 2.1.32-218 r Harinma-cintmai! 17
All the expansions and incarnations of the Lord are partial. Lord Brahm and Lord iva, His qualitative expansions, only partially display the nature of the Supreme Lord. Everything about the Supreme Lord Ka is infinite, eternal, unlimited and absolutely spiritual. He alone has the full sixty-four qualities, whereas His expansions, starting from Lord Nryaa to Lord Rmacandra, are ornamented with only the first sixty of His transcendental qualities. Lord Brahm, Lord iva and the other demigods possess but the first fifty-five of these qualities, and these only to a partial degree. Ordinary jvas have just the first fifty, visible in mere fractional degrees, like small drops. Only Ka, even amongst all His Viu expansions, displays the preeminence of being the master of four exceptional spiritual qualities unique to Him alone. If the Lords qualities are compared to waves, then His pastimes mingle with these waves and continuously form, crest and reshape themselves again. Wherever they may be enacted, either in Vaikuha, Goloka or on Earth in Vndvana, they are always transcendental. Hence the Lords name, form, qualities and pastimes are of the same spiritual substance. The conditioned jva in contact with the illusory material nature experiences a state of consciousness diametrically opposed to Ka consciousness. Because he identifies with his material body, the jvas name, form, qualities and activities are all separate and different from his real spiritual self. Once he is purified of his material contamination, these four features take on the same spiritual nature and are nondifferent from him. But until he is purified and liberated by Lord Kas grace, the jva has to suffer the pains of false identification. With Lord Ka, who is Absolute and Supreme, it is different. He never experiences such suffering. Of the four characteristic features [name, form, qualities and activities], the Lords holy name is the original, because it awards cognition of the other three. Therefore chanting the holy name is the prime religious activ18! rla Bhaktivinod hkur
ity of a Vaiava. From the holy name gradually blossom the Lords form, qualities and pastimes. The entire panorama of Lord Kas pastimes is present in the holy name. You have personally declared that Your Name is the highest Absolute Truth. This material nature has nothing more superior to offer than the holy name. The holy name is the most precious treasure in the Lords storehouse. The jva and the holy name are the only two supra-mundane objects in this material universe; everything else is inert matter. The jva is living here in a conditioned state of consciousness due to the Lords will. The jva initially was the only spiritual presence here. We have been counted amongst the jvas, or the Lords separated parts and parcels. The holy name can be categorized into two types: principal and secondary. By taking shelter of the principal names of the Lord, the jva obtains the essence of spiritual life. The principal names of Lord Ka describe His transcendental pastimes and contain all of the Lords spiritual excellences. They are, for example: Govinda, Gopla, Rma, r Nandanandana, Rdhntha, Hari, Yaomat-Pradhana, Madana-mohana, ymasundara, Mdhava, Gopntha, Brajagopla, Rkhla, Ydava, etc. Anyone who chants these names of the Lord, which depict His eternal pastimes, can attain the Lords supreme abode. The Vedas address the Lord with names that characterize His affiliation with the material nature. These are His secondary names, e.g. Creator, Supersoul, Brahman, maintainer and annihilator of the world, Yajevara, Hara, etc. Such names of the Lord are invoked by those pursuing fruitive activities and empirical knowledge. In keeping with the Vedic directions, the chanting of such names of the Lord will succeed in giving one piety and liberation. However, the most consequential result of chanting the Lords nameslove of Godheadis to be attained only by saintly souls who invoke the principal names of Ka.
If the holy name is chanted just once, though impurely, or if it is simply heard, the sound penetrating within, then the living entity is immediately liberated, regardless of his high or low caste. This is a scriptural fact. And beyond this, when the holy name is chanted in the clearing stage [nmbhsathe stage when impurities are swept from the heart of the chanter], then the highest goal is attained after some delay. All the other auspicious and pious results, including liberation, can be quite easily achieved, but the attainment of love of Godhead is suspended for a while. In the clearing stage of chanting the jva is absolved of all sins, and by following this path he gradually reaches the highest stage of chanting: uddhanma or the pure name. One obtains love of Ka only after reaching this stage of pure chanting. When nmbhsa is complete, all sins and anarthas [unwanted desires in the heart] are dissipated, and the devotee chants purely. Then uddha-nma offers the devotee the highest spiritual success: love of Ka. Chanting should be free from any form of disruption because this will result in offenses against the holy name, which in turn pose an insurmountable obstacle on the path to success. Vyavadhna, or disruption, is of two kinds. The first type is known as vara-vyavadhna or disruption in the syllables. For example, in the Bengali word hathikari, the first syllable ha and the last syllable ri can be put together to give Hari, a name of Ka. But because the syllables thika are inserted in the middle, the repetition of hathikari will not give the actual benefit of chanting the holy name, i.e. ka-prema. Yet the Islamic word harm is not perverted by such disruption of the syllables or vara-vyavadhna. In the word harm, the syllables comprising the holy name Rma are uninterrupted; hence, speaking harm gives liberation because it is nmbhsa. The second type of vyavadhna is called tattva-vyavadhna or disruption in the philosophy or conclusions. This is a very heinous offense. Lord Kas
name and Lord Ka Himself are nondifferent. But someone who is polluted by the Myvd philosophy imagines them as two dissimilar entities. Such offensive conclusions will totally destroy his spiritual life; it is clearly against the Vedic teachings. It is impossible to obtain ka-prema from such chanting. The devotee who chants Kas name purely, free from both the vyavadhna offenses, is to be considered a very elevated Vaiava. He must be worshipped with great care and affection. Anyone wanting to attain the highest spiritual success of chanting purely must approach a bona fide spiritual master and serve him sincerely and with care. Gradually, as all the anarthas or unwanted desires in the heart are destroyed, the transcendental name of Ka appears and dances on the tongue of the devotee. The devotee must relish the holy name, now nectarean in taste, at every moment. Thus spiritually intoxicated, the devotee always feels like dancing. As the holy name dances, the devotee likewise dances, and at that moment the ecstasy of love of Godhead also enters dancing into devotees heart. The entire world falls at his feet and my runs away. The Supreme Lord invested all His potencies in His transcendental name and offered it to the living entities. One who has sufficient faith in the holy name is eligible to chant it. One who chants Lord Kas name is properly executing his prescribed duties. The holy name is so potent that chanting is not dependent on conditions of time, place, rules, cleanliness, etc. Pious activities like giving charity, performing sacrifices and ablutions, and chanting of Vedic mantras are all regulated by stringent rules. But the only prerequisite for chanting the holy name is faith. One who takes shelter of the holy name with unflinching faith will attain all perfection. The jva in Kali-yuga must become free from deceit, enroll himself as a member in Lord Kas family of devotees, and continuously chant the holy name.
One must accept everything favorable to performing devotional service and at the same time reject all unfavorable things. He must seek out the association of devotees and utilize his life in constant chanting and remembering of the Lords holy name. He must forgo all other religious practices and pious activities, and never worship any other person. Nor may he think others to be independent from the Supreme Lord. One who always chants the holy name and serves the devotees will surely obtain love for Lord Ka. rla Haridsa hkur again placed his head on the Lords lotus feet. Weeping, he begged the Lord that he might develop attachment for the holy name. One who is blessed with love and devotion and takes pleasure in serving rla Haridsa hkurs lotus feet will find this book, Harinma -cintmai, as valuable as life itself.
22!
3. Nmbhsa or the Unclarified Name

All glories to r Gaddhara Pait and Lord r Gaurga; all glories to Lord Nitynanda, the life of rmat Jhnavdev; all glories to r Advaita crya and Mother St; all glories to rla rvsa Pait, and to all the devotees of Lord Caitanya. The merciful Lord Caitanya stretched out His lotus-like hands and lifted up rla Haridsa. The Lord said, O Haridsa, please take hold of yourself. Explain clearly to Me about nmbhsa. Once anyone understands nmbhsa, he then strives toward chanting the pure name. The holy name is potent and endowed with such transcendental qualities that anyone can easily achieve liberation simply by chanting. Lord Ka is the omnipotent spiritual sun, and He and His name are identical. Thus, the holy name is like the all-powerful, brilliant sun that disperses the darkness of my or nescience. To stream mercy upon the conditioned souls, the sun of the holy name has arisen on the horizon of this material world. But sometimes clouds and mist obscure ones vision, and then the sun is not visible. The jva is covered over by the cloud of anarthas and the mist of ignorance. The cloud and mist spread a blanket over the jvas vision so that he is unable to see the sunlike holy name. The sun is too big for any cloud or mist to cover, but if the jvas vision is obfuscated, then the sun is hidden from him. Lack of knowledge of the transcendental nature and identity of the holy name creates a mist of ignorance that plunges the jva into darkness. One who is ignorant about Lord Kas supremacy over all else becomes confused and begins to worship the demigods. Thus he becomes entangled in
the cycle of fruitive action of karma. That person who hasnt realized the jvas transcendental nature is in material consciousness, and is deluded and always in ignorance. rla Haridsa hkur exclaimed in exhilaration, Oh, I am so fortunate today! Lord Caitanya wants to hear about the holy name from me! One who is in ignorance does not know about either the spiritual nature of the holy name or Lord Kas supremacy over all; factually, the demigods are Lord Kas servitors, the jvas nature is transcendental, and my [illusion] is the nature of matter. Anyone who understands these truths is freed from the darkness of ignorance and attains enlightenment. Hankering for things temporary and unreal, weakness of the heart and mind, and offenses produce a cloud of anarthas that keeps the jvas in constant suffering. Asat-ta [thirsting for the illusory] indicates desires for things not related to Lord Ka, or in other words, the craving for socalled material gains; hdaya-daurbalyam refers to propensities of the heart and mind that arise from a condition of spiritual weakness; and apardha means offenses. These three anarthas are to avoided, for they form a cloud that hides the sun of the holy name. The holy name is always perfect in itself, but nmbhsa obfuscates the jvas vision of it. As long as the jva is not firmly established in the knowledge of sambandha-tattva, or the correct understanding of the relationship between God, His energies, and the jva, he will continue to chant in the nmbhsa stage. When the jva takes full shelter of a bona fide spiritual master, he becomes expert in executing devotional service under his gurus guidance; then gradually the clouds and mist are dispersed. Once the cloud and mist are dispelled, the sun of the holy name shines brilliantly once more and enlightens the devotee with love of Godhead.
24!
The bona fide spiritual master instructs the disciple in sambandha-jna. The chanting of the holy name is the indication [abhidheya] of this eternal relationship [sambandha]. The guru encourages the disciple to take up abhidheya or chanting. The sun of the holy name now shines stronger and evaporates the mist of anarthas. Chanting at this stage becomes an indispensable need [prayojana]. Prayojana leads a devotee to love of Godhead. The jva now experiences ecstasy in every moment of chanting. The guru first instructs his disciple in sambandha-jna. This is to be exactingly explained, and the disciple must receive it with proper faith. The quintessence of this knowledge is that Lord Ka is eternally the Supreme Personality of Godhead; the jva is His eternal servitor, and the jvas loving relationship with Lord Ka is likewise eternal as an inherent trait of his nature. In contact with material nature, the jva forgets his eternal relationship with the Lord and loiters aimlessly in this world of illusion searching for bliss. The material world is a veritable prison house where the jva is penalized for turning his back on Ka. It consists of the fourteen planetary systems which together are known as the Dev-dhma; these planetary systems are the cells within the prison where the recalcitrant jvas are confined. Dev-dhma is not a place for experiencing happiness and bliss. The so-called material pleasures offered to the jvas here are only temporary, and hence simply cause further suffering; but since punishments are remedies, the jvas are reformed through such punitive measures. By the mercy of a Vaiava devotee of the Lord, if the imprisoned jva is once again instructed in the holy name and sambandha-jna, he will gradually become enlightened with the essence of all religious practices, namely pure love of Godhead. To this fortunate soul, syujya-mukti or impersonal liberation is reprehensible. Until he is solidly grounded in the sambandha-jna understanding, his chanting will be polluted by anarthas.
r Harinma-cintmai!
25
This, then, is nmbhsa: when the jva cannot chant the pure name of Ka The nmbhsa stage is not to be underestimated, for it avails many positive benefits to the jva and increases his piety. Verily, nmbhsa is one of the jvas greatest virtues. It offers him more good fortune than religiosity, vows, yoga, sacrifices and so on, put together. Now, by chanting, all his sins are absolved; he is thus liberated from the effects of Kali-yuga. Instead, Kali becomes a well-wishing servitor of the jva providing security and equanimity. The miseries inflicted by demons, ghosts, hobgoblins, evil spirits and malefic planetary influences are easily averted. Even if a jva is destined for the hellish planets he attains liberation; all his prrabdha-karma [sinful reactions of previous lives activities that are taking effect now] is counteracted. Nmbhsa is greater than the result of studying all the Vedas, of visiting every pilgrimage place or of performing every possible altruistic and pious work. The four goals offered in the Vedasreligiosity, wealth, sense enjoyment and liberationare all available from nmbhsa chanting. It is endowed with unimaginable power that can reclaim any living entity. It bestows unlimited joy and elevates even the derelicts to a very exalted stage of realization. Nmbhsa offers eternal residence in the spiritual abode of Vaikuha, especially in Kali-yuga; this is stated in the scriptures. The four attitudes in nmbhsa chanting are saketa [unintentionally], parihsa [in jest or ridicule], stobha [derisively] and hel [with disregard and neglect]. Saketa is of two kinds: 1. when one, though intending to chant Lord Vius name, has a material conception of it
26!
2. when one has something entirely different than the Lord or His name on his mind, but chants the holy name being somehow or other reminded of that transcendental sound The Yavanas eat cows, yet in spite of this they can attain liberation by uttering harm, an ordinary word in their language [Urdu] where Lord Kas name is automatically chanted. The power of the holy name is never diminished even if chanted in saketa-nmbhsa. Chanting in jest [parihsa]like Jarsandha didgets one liberated, as does chanting derisively [stobha] like iupla. Even chanting inattentively and with disregard results in deliverance from the pangs of material existence. Nmbhsa chanting can purify anyone; people of low upbringing like mlecchas, gross materialists, and lazy persons can all avail of this opportunity to obtain liberation. Faithful chanting that is still afflicted by anarthas is known as raddhnma, as You Yourself have explained, my Lord. The element of real raddh [faith] is absent in the four attitudes of nmbhsa chanting, and saketa chanting is tinged with neglect. Nonetheless, even hel-nmbhsa [chanting with neglect] gives one liberation, what to speak of faithful chanting. Chanting with faith establishes one on the platform of sambandha-jna, which results in rati or attraction for the holy name. raddh-nma clears away anarthas very easily and quickly. Short of ka-prema, every other success is available in nmbhsa. When anarthas are nullified, then nmbhsa is converted to nma or uddhanma, the pure name. By pure chanting and by following the rules of sdhana as instructed by guru, sdhu and stra, one slowly but surely acquires ka-premalove of Godhead. But nmbhsa chanting can never give ka-prema.
r Harinma-cintmai!
27
I bow down to that fortunate soul who has freed himself from committing nmpardha, offenses against the holy name, in the nmbhsa stage. This nmbhsa stage is far beyond knowledge and fruitive work. And if ones raddh is furthermore rooted in rati or attraction and is offenseless as well, then gradually it will lead to the pure name. The scriptures are filled with words like nmbhsa, vaiava-bhsa, raddh-bhsa, rati-bhsa, prema-bhsa, mukti-bhsa, etc. The suffix bhsa has a special meaning and is of versatile application. Let us discuss this now. Factually, bhsa [faint or indistinct presence] is of two sorts: svarpa-bhsa and pratibimba-bhsa. Svarpa-bhsa is the partial infiltration of the full brilliance; for example, on a cloudy day the light of the sun is present, but the full brilliance of the sun is shaded by the clouds. Now, in its first stage of appearance, nmbhsa is shadowy. Still, it is of immense benefit to humanity; it is known as chy-nmbhsa or the faint shadowy name. The way to the shadowy name is opened by chy raddha-bhsa or the faint shadow of raddh [faith]. On the other hand, pratibimba-bhsa reflects a distorted image of the real object, just as sunlight is misrepresented when reflected off the surface of water. This distorted reflection allows only inaccurate perception of the original source of light. Pratibimba-nmbhsa appears when the rays of the holy name reflect off the lake of Myvd thought, bequeathing syujyamukti upon the Myvds who chant it. However, this will fail to generate the quintessence of chanting: ka-prema. Indeed, this nmbhsa is a major nmpardha; therefore it cannot really be counted as a nmbhsa at all. Chy-nmbhsa or svarpa-nmbhsa is the real nmbhsa, and is subdivided into four categories, as described above. The scriptures, while praising nmbhsa, profusely condemn pratibimba-nmbhsa. Chynmbhsa is had as a result of chanting the holy name with anarthas born of ignorance. But the chanting of the holy name with anarthas nurtured by
wicked and perverted knowledge produces pratibimba-nmbhsa; it is considered a terrible obstacle to devotional service and a heinous offense. A vaiava-bhsa chanter may not be recognized as a pure Vaiava, but still should be respected as a neophyte devotee as long as he is not contaminated by the Myvd philosophy. He can easily become elevated by contact with saintly persons. The elevated Vaiavas consider such neophytes to be innocent and so shower mercy on them. They must not be ignored and avoided like the agnostic Myvds. The pure devotees will resuscitate the small spark of devotion in them, encourage their propensity to worship the Deity, and gradually give them sambandha-jna to establish them in devotional service of the Supreme Lord and His devotees. But if they exhibit strong inclinations to incorrigible Myvd views then they must be avoided. When a person sees pure firm faith in others, he is impressed; thus raddh-bhsa or the beginning of faith is invoked in him. He desires elevation and so chants constantly, though still with strong attachments to sense pleasures and the desire for liberation. His raddh is not real but has the symptoms of raddh. This is defined in the scriptures as pratibimbaraddh-bhsa. Hence chanting with pratibimba-raddh-bhsa results in pratibimba-nmbhsa. But if, by circumstances, this sort of nmbhsa becomes aberrated by Myvd philosophy, then the chanter begins to think that the perfect and transcendental name of the Lord is mundane and imperfect, requiring to be perfected by chanting with knowledge. This offense obliterates his little bit of genuine raddh. Chy-nmbhsa arises simply from ignorance. It is rooted in hdayadaurbalyam or weakness of the heart. It is a type of anartha. But all these faults are rectified by chanting the holy name. However, chanting in pratibimba-nmbhsa increases ones offenses. According to the Myvds, Lord Kas name, form, qualities and pastimes are all illusory,
false, temporary and contaminated. They similarly misunderstand prema or spiritual love to be merely evanescent. Myvd philosophy characteristically contradicts the devotional path of bhakti at every turn. Therefore Myvds are the biggest offenders. The Myvds chanting is not real chanting; the sound the Lords name may emanate from his mouth, but it is bereft of the potency of the Lord. His chanting is filled with the yearning for sense pleasure and liberation, and all the time he thinks the Lords name is material. Because he tries to cheat, his chanting results in unrelenting misery for himself. If, by some good fortune, the Myvd relinquishes the desire for sense gratification and liberation and begins to chant, thinking himself a servant of Ka, he becomes exonerated from his offenses and spiritual aberrations. He then takes shelter of the holy name and repents. This opens the way to hear from and associate with pure devotees. At this time his chanting leads him to comprehend sambandha-jna. He must chant while continuously shedding tears of contrition; only then can he invoke the mercy of the holy name. The Myvd considers both the transcendental form of Lord Ka and the jvas inherent constitutional position as the Lords eternal servitor to be transient and imaginary. This Myvd philosophy is a grievous nmpardha. Nmbhsa is truly a wish-fulfilling tree, for it even offers to the Myvds the syujya liberation so desired by them. Because the name is omnipotent, it offers mukti-bhsa or a semblance of liberation in the pratibimba-nmbhsa stage. Amongst the five types of liberation, syujya [becoming one with God] is considered bhsa, a mere hint of liberation. Material suffering is indeed terminated in syujya, but certain spiritual doom follows. The Myvds, captivated by my, find syujya pleasurable, but it is only a ghost of actual happiness. They forever forfeit transcendental existence,
knowledge, happiness and devotional service, because syujya-mukti obfuscates their remembrance of Ka. Where is the question of eternal bliss when the eternal aspect of bhakti and prema is doubted? If the chy-nmbhsa chanter is not contaminated by atheistic concepts, then he has a good chance. His position is that he is ignorant about the potency of the holy name, but it is the inherent nature of the holy name to impregnate that knowledge into the chanters heart. For example, the sun may not be visible when the sky is cloudy, but once the clouds are dispersed, the sun shines through in full glory. The chanter gains great benefit from taking shelter of a bona fide spiritual master, and in a short time is able to attain the pure name and ka-prema. Diligently avoid the association of Myvds! Please serve those who are attached to chanting purely! O Lord Caitanya, this is Your injunction and whoever follows it is very fortunate. Those who disregard and disobey this instruction are wretches who will suffer eternally. O my Lord! Please bless me so I can reject bad association and take shelter at Your lotus feet! There is no other way. One who is blessed with love and devotion and takes pleasure in serving rla Haridsa hkurs lotus feet will find this book Harinma-cintmai as valuable as life itself.
r Harinma-cintmai!
31
4. Criticizing Saintly Persons

All glories to Lord r Gaurga, the life of r Gaddhara Pait; all glories to Lord Nitynanda, the heart of rmat Jhnavdev; all glories to r Advaita crya, the Lord of Mother St; all glories to rla rvsa Pait, and to all the devotees of Lord Caitanya. Lord Caitanya said, Haridsa, now describe in detail the offenses against the holy name. rla Haridsa replied, O Lord, whatever I say will be on Your prompting alone. I am a mere puppet. The scriptures enumerate ten offenses against the holy name, and I am very fearful of these offenses. I will list them one by one; please give me strength to avoid these offenses, my Lord. 3. To criticize saintly persons. 4. To consider the demigods to be independent of the Supreme Lord, or that Lord Kas name, form, qualities and pastimes are separate from the Lord. 5. To disobey the spiritual master who reveals the truth about the holy name. 6. To criticize the scriptures that describe the glories of the holy name. 7. To consider the excellences and divine qualities of the holy name, as delineated in the scriptures, to be imaginary. 8. To commit sinful activities on the strength of chanting the holy name. 9. To instruct faithless persons on the glories of the holy name. 10. To equate chanting of the holy name with the materially auspicious activities recommended in the karma-ka sections of the Vedas.
11. To be inattentive while chanting the holy name. 12. To not develop love for the holy name after knowing His glories because of maintaining attachments to the body and things related to the body. Criticizing a saintly person is the first offense against the holy name; it completely disrupts ones spiritual life. You have personally described the qualities of a sdhu in Your incarnation as Lord Ka, when you spoke to Uddhava as recorded in the Eleventh Canto of rmad-Bhgavatam. The sdhus qualities are as follows: he is merciful, tolerant, equal to all, performing penances without excessively inflicting injury to the body; truthful, pure-hearted, compassionate, free from lusty intelligence, master of the senses; voluntarily accepting material impoverishment; gentle, clean, regulated in eating; peaceful, apathetic to materialism, patient, steady, taking Lord Ka as his only shelter; free from illusion, grave, a conqueror over hunger, thirst, lamentation, envy and old age; not expecting honor from others; offering respect to others; expert, not a cheater and knowledgeable. These qualities can be divided into two categories: 1. svarpa, the direct and indigenous qualities of any substance 2. taastha, qualities that are ornamental and which are visible when the substance comes in contact with something else The sdhus acceptance of Lord Ka as his only shelter is his svarpalakaa, and all the other qualities are taastha. If by some good fortune one associates with a Vaiava, he develops a taste for the holy name and takes complete shelter of Kas lotus feet. Thus he develops svarpa-lakaa, and then through continued chanting he gradually develops all the other lakaas or symptoms. These other lakaas are taastha but nevertheless are essentially present in a Vaiava.
External designations [such as the four social and religious orders of brhmaa, katriya, vaiya, dra and brahmacr, ghastha, vnaprastha and sannys] are not the symptoms of a sdhu. The scriptures expound that the quality of complete surrender to Lord Ka is the hallmark of a sdhu, and he alone can chant Kas name purely. O Lord Caitanya, through Raghuntha dsa Gosvms example You have taught everyone about how to become a proper ghastha Vaiava. rla Raghuntha dsa Gosvm appeared not in the brhmaa caste but in the inferior kyastha caste in a village called Saptagrm. Your instruction to him was that he should not become impatient and act crazily by whimsically leaving home, but return to his household life and remain there. Liberation is gradually attained by following an orderly process; there is no need to prematurely pretend that one is detached and renounced just to impress people. Renunciation has to take place within the heart. Wearing the dress of renunciate when the senses are still uncontrolled is called monkey renunciation or markaa-vairgya. The householder should fulfill his duties in a regulated manner and practice detachment by cultivating firm faith and deep attachment for Ka within, while conducting normal external social dealings with the people in general. Very quickly Lord Ka will personally liberate him. When You saw that rla Raghuntha dsa Gosvm had at last left his household and embraced a renunciants life, Your instructions to him on the proper path of renunciation were wonderful. You taught that one should not engage in, nor give audience to, frivolous materialistic conversations. The wearing of fine clothes and the tasting of delicacies must be rejected. Being always ready to offer respect to others, demanding no respect for oneself, one should constantly chant the holy name. One should render intimate service to r Rdh and Ka in the mood of the residents of Vraja.
The svarpa-lakaa or principal symptom [i.e. surrender to Lord Ka] must prevail in a sdhu regardless of his vara and rama. The taasthalakaa or marginal symptoms will certainly vary according to the varas and ramas. Undeviating surrender to Lord Ka is the svarpa-lakaa of devotional service. Whoever possesses this quality will soon find that the other marginal symptoms have come to him unfailingly. But if perchance the marginal symptoms have not reached full maturity in a surrendered sdhu, and instead some serious discrepancies in character are visible in him, then he is still to be respected as a sdhu or saintly soul. This is the verdict of the scriptures, as expressed in Lord Kas own words in the Bhagavad-gt. A profound philosophical truth is revealed by this verse, and we are aware of it only due to Your mercy. When one has developed a real taste for chanting, then a single utterance of the holy name can eradicate all previous sins. Some vestiges of sinful reaction may still remain in a particular individual, but even these are gradually removed by the process of chanting. As these last traces of sin disappear, he emerges a pure devotee. Of course, the lingering traces of sin are seen by the common man as sins; but if a saintly person is criticized because of the traces of almost-extirpated sin in his character, that is a grievous offense. If criticism is made against a sdhu for sins committed prior to his surrendering to Ka, that is likewise another serious offense; such a faultfinder surely invites the wrath of Lord Ka. One who has fully surrendered to Lord Ka will naturally only chant Lord Kas name, thus such a person is entitled to be called a sdhu by the Lords grace. Only a devotee of Lord Ka is eligible to be respected as a sdhu, and none other. If anyone else proclaims himself a sdhu, he is but a charlatan and a braggart. One who humbly says he is a poor soul surrendered to Lord Ka, who constantly chants Kas name, is a real sdhu.
He, considering himself lower than a blade of grass and more tolerant than a tree, offers all respects to others without expecting any for himself. The holy name of Ka grants such a sdhu divine love of Godhead. When I hear a sdhu chant the holy name, I offer my respects to him, knowing him to be a perfect Vaiava. A Vaiava is the spiritual master of the world, a true friend of every being, always an ocean of compassion. Anyone who criticizes a Vaiava goes directly to hell and suffers untold pains birth after birth. The doors of bhakti are closed to this offender because devotional service is the merciful gift of a Vaiava to the living entities. The Vaiava is an abode of Lord Kas spiritual potencies; others receive ka-bhakti only by his confidential association. The potency or akti of pure devotion is a blend of hldin [Kas pleasure-giving potency] and savit [Kas knowledge-giving potency]. The pure bhakti potency is instilled by a perfected pure devotee in the aspirant devotee; it is by this process that the bhakti potency is handed down. The bhakti potency reposes in the heart of a transcendentalist, and it uses him as a vehicle for further movement. When a jva becomes free from envy and is inclined to devotional service, the bhakti potency is then transferred from a pure devotees heart into that jvas heart. This is a great mystery. The three great touchstones that offer the mercy of a Vaiava in attendance to bhakti are: the Vaiavas eatable remnants, the water from his foot bath, and dust from his lotus feet. When one sits in the presence of a Vaiava for some time, one feels Kas potency exuding from his person. This potency enters the heart of a faithful person and impregnates it with bhakti. He experiences immediate ecstasy. Just by a moments association with a Vaiava, bhakti is invoked in the heart of a pious person. Immediately hell be inspired to chant Lord Kas name; gradually, the holy name will offer him all the spiritual qualities.
An offender against a sdhu is one who criticizes a Vaiava about his caste, some unpremeditated accidental falldown, the last traces of his previous sins, or his sinful activities prior to his surrendering to Lord Ka. This offender will never develop a taste for chanting the name. One who has taken complete shelter of the pure devotional process is considered a pure Vaiava. The four above-mentioned faults may be present in him, but he is totally free from all the other shortcomings. Hence criticizing him spells doom for the offender. The glories of the holy name are propagated by the Vaiava; Lord Ka does not tolerate any criticism against him. One may discard all other activities like religiosity, yoga, sacrifices, fruitive activities, empirical knowledge and so on; if one simply chants the holy name, that is the quintessence of spiritual culture. The real sdhu never criticizes demigods and other scriptures; he simply chants the holy name. Regardless of whether such a sdhu is a householder or a sannys, one should eagerly take the dust from his lotus feet. The purity of a Vaiava is judged by how much attraction or rati he has for the holy name. It has nothing whatsoever to do with his official status as a Vaiava, or his wealth, erudition, youth, pleasing appearance, strength or following. Therefore one who takes shelter of the holy name must rescind the propensity to criticize sdhus. Pure devotion based on chanting is dependent on the mercy of the pure devotee and his unalloyed devotion. Without these two everything will become perverted and spoiled. Bhakti recedes at the first indication of sdhu-nind, which then becomes nmpardha. Let the aspirant devotee disapprove of sdhu-nind and serve and associate with the sdhus. The proper Vaiava behavior is to avoid asat-saga or bad company that influences a person to disrespect a sdhu. Bad association is of two kinds; the first is association with women, which means either to have illicit connection with a woman other than ones wife, or to be excessively fond of
ones own wife. The scriptures approve only a proper regulated relationship with ones wife. Keeping company with a licentious or henpecked man also falls within this first category of asat-saga or bad association. The second type of bad association is to mix with nondevotees. There are three kinds of nondevotees: the Myvd, the dharma-dhvaj [pretender], and the nirvara [atheist]. Myvds do not accept that the Supreme Lords form is eternal. They say the Deity form of the Lord is illusory or my, and that the jva is also a product of my. A dharma-dhvaj is a person who has no devotion or attachment in the heart but makes a show of it externally. He wears the clothes of a devotee to accomplish materialistic ends. A nirvara is a nonbeliever, an atheist. A serious aspirant or sdhaka must shun such bad association. If anyone argues that criticizing such nondevotees is sdhu-nind, his company must also be meticulously avoided. One has to keep away from bad association and take complete shelter of the holy name. Only then is love of Godhead ensured. The neophyte devotee [kaniha-adhikr Vaiava] displays a faith that is formal, even worldly. He worships the Deity but has not developed an interest in serving a Vaiava sdhu. He is almost a Vaiava, but is not a real Vaiava yet, hence he is not able to take full spiritual advantage of sdhusaga. A neophyte will have to receive a pure Vaiavas blessings to advance spiritually. If a madhyama Vaiava [intermediate devotee] develops loving affection for Lord Ka, friendship with Lord Kas devotees, compassion for the innocent, and evades the company of atheists, he quickly becomes a pure devotee. He alone becomes eligible to chant the pure name. An uttama-adhikar [pure devotee of the highest level] sees Lord Ka manifest everywhere and knows that everything rests in Him. Indeed, he sees that Lord Ka is his life and soul. He is unconcerned with distincr Harinma-cintmai! 39
tions of who is a Vaiava and who is not; his whole life revolves around the holy name. To him, the holy name is the essence of everything. A madhyama Vaiava is always engaged in serving sdhus. The madhyama Vaiava stage marks the beginning of pure Vaiavism. He is required to distinguish the Vaiava from the non-Vaiava; serving the pure Vaiava is his necessity. If he neglects to differentiate among the grades of Vaiavas then he stands to commit vaiava-apardha. He has to continuously evaluate the Vaiavas and serve the pure Vaiava. The uttama-vaiava does not see any distinction whatsoever between a Vaiava or a nonVaiava, or between enemy and friend; how will he then serve a Vaiava? How will he distinguish a Vaiava from the non-Vaiava? The scriptures declare that a neophyte Vaiava [one who is almost a Vaiava] can chant in the stage of nmbhsa, the clearing stage. A madhyama Vaiava is worthy of chanting the pure name: therefore he must always carefully avoid the offenses or nmpardha. The uttama-Vaiava can never commit any offense, because he perceives Lord Ka everywhere. Now, every sdhaka must consider these points calmly and reflect upon his real position. First, he must stop sdhu-nind. Then he should chant with firm faith, according to his status as a Vaiava. It is therefore essential that he recognize his own position. The devotees activities should center around association with sdhus, service to sdhus, the chanting of the holy name and a constant attitude of compassion for all living entities. If anyone offends a sdhu in a moment of delusion and madness, he must fall at the sdhus feet and repent bitterly; weeping and full of contrition, he must beg forgiveness. He should declare himself a fallen wretch in need of a Vaiavas grace. A sdhu is very merciful; his heart will soften and he will embrace the offender, thus exonerating him from his offenses. I offer this explanation of the first of ten nmpardhas at Your lotus feet.
One who is like a bumblebee attracted to the lotus feet of rla Haridsa hkur will find the power of life itself in this Harinma-cintmai.
r Harinma-cintmai!
41
5. Considering the Demigods Independent of Ka

All glories to Lord r Gaurga, the life of r Gaddhara Pait; all glories to Lord Nitynanda, the heart of rmat Jhnavdev; all glories to r Advaita crya, the Lord of Mother St; all glories to all the devotees of Lord Caitanya. rla Haridsa hkur continued speaking with folded hands: O Lord of the Universe, now I pray that You may listen to my explanation of the second offense against the holy name. Lord Viu is the Supreme, nondifferent from the Absolute Truth. He is the Lord of the universe, and the possessor of a transcendental body that is always situated in pure goodness. Lord Ka, the master of Goloka, is the essence and source of Lord Viu. Ka is embellished with sixty-four extraordinary excellences; He is the repository of all transcendental mellows. Lord Nryaa possesses sixty of those qualities, and to a lesser degree of fullness than Him, so do Lord Viu and the purua-avatras. Lord Nryaa, the Lord of Vaikuha, is Lord Kas vilsa-vigraha or partial expansion. In Vaikuha, Sakaraa expands as Mah-Viu, who lies in the Causal Ocean. This is the first purua expansion. The next purua expansion is Garbhodakasy Viu, the source of Lord Brahm. He enters every universe as the purua-avatra. He further expands as Krodakay Viu, the Supersoul within every living entity. These three Vius are the purua expansions. Krodakay Viu is the source of the incarnations like the Fish [Matsya], Tortoise [Krma] etc. All these incarnations are forms of the Viu principle of the Supreme Godhead, and are ornamented with sixty transcendental characteristics. The aktyveaavatras are jva-tattva in whom the potency of the Lord descends. They
are the Lords separated expansions or vibhinna, and are exemplified as Paraurma, Buddha, Pthu, and so on. The Supreme Lords separated parts or vibhinna are of two categories. Ordinary jvas possess only the first fifty of the Lords sixty-four transcendental characteristics, and these in minuscule quantity. But in the second category of jvas, including demigods like Lord iva and others, the same fifty characteristics are found in full potency; additionally, the next five qualities are partially evident. However, these five qualities are exhibited in full potency only by the Viu category.2 Thus only the viu-tattvas are adorned to the fullest degrees with the first fifty-five qualities of the Lord. They furthermore display a degree of the next five qualities, for a total of sixty; these five qualities are visible in absolute fullness in Lord Nryaa alone. Thus Lord iva and all the demigods are the Supreme Lord Vius servitors. Though the demigods are superior jvas, the Supreme Lord Viu is the master and controller of the jvas and demigods alike. People who are ignorant of the viu-tattva principle of the Supreme Godhead try to equate the Supreme Lord with the demigods. Lord iva and all the other demigods are the order-carriers of the Supreme Lord Viu. Myvds say that impersonal Brahman is formless, whereas iva, Brahm and Viu, the three predominating deities of the three material modes [ignorance, passion and goodness, respectively] have forms. The scriptures unequivocally declare that Lord Brahm creates the material world and Lord iva destroys it; but Lord Nryaa or Viu, the maintainer, is the eternal worshipable Lord. Whoever worships other demigods and disre-
For a detailed discussion of Kas sixty-four transcendental qualities, refer to The Nectar of Devotion, Chap. 21-24 or r Bhakti-rasmta-sindhu 2.1.32218 r Harinma-cintmai! 43
gards Vsudeva, the Supreme Lord Nryaa, rots eternally in the hell of material existence. Some persons argue that since Lord Viu is accepted as the all-pervading Absolute Truth in the Vedas, the Lord is present in all the demigods; therefore the worship of the demigods is equivalent to the worship of Lord Viu. This argument is fallacious. The scriptures do not support the notion that the worship of the demigods is the same as the worship of Lord Viu. In truth, Lord Vius worship accomplishes the worship of all the demigods. Hence, separate worship of demigods is not required. The correct interpretation of the Vedic truth is this: if Lord Viu is omnipresent, then worship of Him is automatically worship of all the demigods. By watering the roots, a tree prospers; by watering the limbs, leaves and branches, the tree withers and dies. Foolish people who forget the Vedic principles commit this mistake. Because their vision is perverted, they worship certain demigods according to their mentality. They are ignorant of the Vedic injunction that worship of Lord Viu is an eternal activity in pure goodness, beyond the three material modes. Due to the advent of Kali-yuga and the contamination of impersonalism, people have become polytheists and have disregarded the supreme position of Lord Viu. Individual demigods can offer only limited benefits, while the Supreme Lord Viu alone can offer all benedictions. He is the maintainer of everyone. If only these greedy materialists would realize the advantage of worshipping Lord Viu, they would abandon all demigod worship. A householder devotee of Lord Viu or Ka must worship the Supreme Lord Ka on all occasions, and be free from doubt. He is not required to perform ablutions or other fruitive activities. The Vedas recommend the worship of Lord Ka and His devotees. In worshipping forefathers and
demigods, he should offer them garlands from the Deity of Lord Ka. If, on the other hand, the householder devotee performs the raddh ceremony according to the Myvds methods, or he worships other demigods, then he commits a heinous offense. To impose some dualistic concept on the Supreme Lord Viu is a nmpardha, and disqualifies one from the path of pure bhakti. A serious nmpardha is to consider demigods like Lord iva to be separate supreme divinities. Polytheism is a grievous offense: Lord Viu is the Supreme Godhead, but Lord iva and the other demigods are also individually supreme; this idea is incorrect. One can, however, worship the demigods as gua-avatras, aktyvea-avatras or as Lord Vius servants. No one is independent of the Supreme Lords control, for He is the Supreme Controller and master of all energies. Demigods like Lord iva, Lord Brahm, Lord Gaea, or the sun-god have been invested with the Supreme Lords potencies. Hence, they are powerful. The Supreme Lord is one; the rest are His energies. The householder devotee should abandon outright all materialism in the execution of his duties; he should increase his mood of pure devotion. Human society should conduct life according to the edicts of the varrama system; such a lifestyle is called santana-dharma or eternal religion. India is the land of piety [puya-bhmi], and the varrama religious system was introduced and implemented here by great sages of yore. In other countries this system is also present in some form, though it never evolved into the perfected socio-religious system that was seen in India. Human nature cannot find full expression nor attain consummation without the social divisions of vara. To be sure, the eternal truth is this: like anyone else, even the lowborn outcastes are fully eligible to enter the family of Kas devotees if they live their lives free from sin and offenses.
r Harinma-cintmai!
45
Still, human society as a whole can neither properly exist nor function without the varrama system. A materialist must direct his life according to the directions of varrama-dharma. On the strength of worshipping Ka in full surrender, one is gradually elevated through varrama-dharma to the platform of saintly conduct. But if one follows the varrama system without worshipping Lord Ka, he is doomed. A householder must fulfill his varrama responsibilities. He should live with restraint and accept only what is essential for serving Lord Ka. He should respect all formal rules and responsibilities as long as they are within the varrama system. One can easily accomplish all this as long as he is chanting the holy name and is engaged in devotional service. Moreover, one gains bhva or spiritual ecstasy by these same devotional practices. With the advent of bhva, one transcends the jurisdiction of rules and regulations. As long as one needs a regulated, formal social life, he must remain within the bounds of varrama. But after the first stirrings of spiritual love with the attainment of bhva, the jvas beautiful nature becomes apparent. Hell then require no further inspiration from the dictates of varrama-dharma. The mood of bhva is incomprehensible to materialistic persons because it is dynamic, appearing in a person by its own volition. The Vaiava householder must follow this path with single-mindedness to be unaffected by the contamination of Myvd influences. Lord Vius name, form, qualities etc. should never be viewed as being separate from Him. He is non-dual; as the complete whole, He is the Supreme Absolute. If, due to ignorance, someone is attached to the dualistic concept of God, then he can at best attain the nmbhsa stage of chanting, but hell never reach prema. Then again, if he receives the mercy of a bona fide spiritual master and can overcome his anarthas, hell attain the pure name by the gradual clearing process.
The dualistic concept of God is often arrived at by self-opinionated persons. This concept is reprehensible and very difficult to overcome. Myvd philosophers propose that Brahman is formless and impersonal, and that Lord Vius name, form etc. are all products of illusion; they expect to perceive Lord Viu as impersonal Brahman and nothing more. But such arguments are foolish and nihilistic. The Myvd viewpoint stems from madness and a stubborn ignorance of the fact that the Supreme Lord is endowed with omnipotence. Omnipotent Brahman is Viu: the difference is in name only. The intelligence of the Myvd philosopher is extremely demented. Seeing that the material existence is variegated, he concludes that the spiritual existence, being opposite to the material realm, must be featureless. This incomplete, immature theorizing leads him to imagine Brahman as dry and impersonal. In its original state, Brahman has a name, form, qualities, pastimes and so onbut the Myvd is conditioned by human existence. The pure devotee is the scourge of this mischievous philosophy; he establishes the scriptural edict that the Supreme Lord is nondifferent from His name, form, pastimes and qualities. Lord Viu is the Supreme Absolute Truth; both the personal and impersonal features are inherent in His divine nature. The Supreme Lords inconceivable potencies not only include His personal and impersonal aspects, they also manifest His all-attractive beauty and silence all contradictory speculations about Him. Human intelligence is limited and puny. It cannot easily fathom the Supreme Lords inconceivable energies. So when a human being tries to conceive of a Supreme Controller with his inadequate brain, he can advance only to the concept of impersonal Brahman, which is a partial representation of the Absolute Whole. In this way he is diverted from the supreme goal of worship, Lord Viu, whose lotus feet are worshipped even by the
great demigods. Ignorant of the benefit he has lost, he becomes attached to the worship of impersonal Brahman. But anyone who comprehends the transcendental nature of the name, form, qualities etc. of the Supreme Lord, and knows them to be nondifferent from Him, can chant the pure name and perceive Lord Ka in His divine fullness. Duality exists only on the material planehere a name is different from the object it identifies. But as this is not the case on the spiritual platform, it is a gross blunder to imagine such a difference between the Lord and His name, form, qualities and so on. The same pitfall entraps those who consider Lord iva and other demigods to be independent of the Supreme Lords control. The devotee who has taken single-minded shelter in the holy name is a truly elevated soul. He worships Ka and no one else as the Supreme Lord. He does not attack other scriptures and other deities, such as the demigods; he worships and respects them as servitors of Lord Ka. He always refrains from dry speculation. When different scriptures try to establish the superiority of other demigods, it is only to facilitate the limited ability of a particular mentality to grasp the Absolute Truth. These scriptures are actually trying to elevate their followers to become devotees of Ka. Therefore one should never criticize other scriptures and demigods; such criticism is an offense. A devotee should not accept remnants of food or garlands from a Myvd, even if they were offered to Lord Viu, because a Myvds worship is impure. A Myvds chanting of the holy name is offensive; the Lord does not accept the offerings and worship from a Myvd. It is also an offense to accept garlands and other remnants from demigod worship; this is detrimental to the pure devotional life. But if a devotee worships the Supreme Lord Ka and offers His remnants to the demigods, it will not be offensive to receive these remnants, nor will ones spiritual de48! rla Bhaktivinod hkur
velopment be hampered in any way. A pure devotee always avoids offenses, chants constantly and thus attains prema; his entire success is found in the holy name. Illusion and madness blind the jva, and thus he thinks that others are also on the same platform as the Supreme Lord Viu. The only remedy is to repent intensely and meditate on Lord Viu, Ka, for by this remembrance offenses are dissolved. Thereafter, one must meticulously avoid committing the same offense again. Remembrance of the Lord is the most effective penance; the Vedas always recommend imperiled brhmaas to meditate upon the lotus feet of Lord Viu for protection. Remembering the Lords name is the same as meditating upon His lotus feet. The holy name can disperse all previous offenses, for it acts as the devotees best friend. Lord Ka is an ocean of mercy and forgiveness; the devotee must disassociate himself from demigod worshippers and polytheists, and seek the company of devotees who exclusively worship Ka as their Supreme Lord. One who is blessed with love and devotion and takes pleasure in serving rla Haridsa hkurs lotus feet will find this book Harinma-cintmai as valuable as life itself.
r Harinma-cintmai!
49
6. Disobeying or Disrespecting the Spiritual Master

All glories to r Panca-tattva and r Rdh-Mdhava. All glories to Navadvpa-dhma, Vraja-dhma, Yamundev and to all the Vaiava devotees. rla Haridsa hkur said, O Lord, kindly allow me to explain the third nmpardha. This apardha is to disobey the orders of the spiritual master or to disrespect him. The soul travels through many lifetimes in different bodies and at last gets the chance of a rare human birth, which is auspicious in every respect. The soul has rotated through 8,400,000 different species; by ajta-sukti, or involuntary pious activities, the soul finally attains a human body. A birth in the human form is most uncommon, because only in that body are spiritual activities possible, not in any other species. A demigod or denizen of the heavenly planets is destined only to enjoy the reactions of his past pious activities; he cannot voluntarily initiate any saintly activities. Animals are likewise bound by karmic reactions and are too steeped in gross ignorance to undertake any pious activities independently. The human birth alone is most conducive for spiritual life and for service to the Supreme Lord. Yet the fact remains that this body is transient. If one does not carefully endeavor for self-realization, which is the greatest benediction, then he returns again to the endless cycle of birth and death. An intelligent person will therefore utilize this rare opportunity. He will search out a spiritual master who can lead him to the Supreme Lord Ka. Such a spiritual master is truly a helmsman who can help the drowning jva cross over the ocean of material nescience. Only the most foolish persons will attempt to
cross this ocean by their own intelligence. The achievement of any success in this world requires the help of a gurus instructions. How, then, can one obtain perfection in the best of all subjects, spiritual science, without the aid of a guru? Only one who is self-realized and fully proficient in spiritual knowledge is fit to be a spiritual master. A few of the characteristics of a bona fide spiritual master are that he is peaceful, unperturbed, and a pure devotee of Ka. He should be approached with humility. The jva should satisfy him with service and receive formal initiation from him into the worship of Lord Ka; herein lies his best chance to surmount the material entanglement. The jvas inherent love for Ka lies dormant in the heart and can easily be revived. But he can easily lose this chance through speculative debates and mischievous logic. He must evade such pitfalls, surrender to the spiritual masters instructions and receive the proper mantra from him. As for householders, they should remain within the varrama system and take shelter of a bona fide spiritual master. A brhmaa is fit to be a spiritual master for all the other varas or social orders if he is a devotee of Lord Ka. But if a brhmaa spiritual master is not available, then a spiritual master from another vara should be searched out. Still, the householder is best advised to accept initiation from a brhmaa-vara spiritual master. A real spiritual master is one who is conversant with the science of Ka consciousness. A spiritual master can be from any vara or rama, but he must be a kalpataru or touchstone [which converts iron into gold], fulfilling everyones spiritual longings. The prestige of having a spiritual master from a superior vara is a material consideration; that prestige simply depends on the caste status of the one who is judging the spiritual masters caste. External factors such as caste have hardly any bearing on spiritual realization. Necessity demands that one must find a spiritual master who is
bona fide and qualified; if he happens to belong to a higher vara, so much the better. A householder should look for a spiritual master from one of the higher varas; if he finds one who is qualified then he may not look for one from a lower vara. It must be noted well, though, that in looking for a high class spiritual master, one should not choose an unqualified person simply for the prestige of having a spiritual master from a higher vara. If, for some reason, a householder leaves home to embrace the life of a renunciant, and has still not been able to satisfy his spiritual yearnings, he naturally requires a saintly spiritual master. For such a renunciant, a spiritual master in the renounced order is best. By his spiritual guidance and initiation, the renunciant will very quickly relish the ecstasy of chanting the holy name. A householder devotee may suddenly feel the burden of family life affecting his spiritual quest. Though he leaves home, he need not give up his previous spiritual master. A householder is advised to seek the shelter of a householder spiritual master if he is qualified and pure. If a householder spiritual master is not available, he may take initiation from a qualified renunciant guru. In any case, his spiritual master must be qualified. Under his gurus spiritual instructions, the neophyte begins devotional life and is gradually elevated to experience transcendental loving emotions in the service of the Lord. He develops distaste for material life and then becomes a renunciant. Such developments are the natural course of things. Once he is in the renounced order, he is obliged to have a spiritual master who is a renunciant. He must be instructed in the life of renunciation from a renounced spiritual master, and accept from him the vea or clothes of a mendicant. There are two kinds of spiritual masters: the initiating spiritual master or dk-guru, and the instructing spiritual master or ik-guru. Both gurus have to be respected equally. This is the key to spiritual success. The dkr Harinma-cintmai! 53
guru initiates a person into the chanting of the holy name and the dkmantra, while the ik-guru imparts spiritual conclusions to the disciple. This spiritual knowledge specifically means sambandha-jna or the knowledge of the jvas relationship with the Supreme Lord and his multifarious energies. The dk-guru is one but ik-guru can be many. In fact all the Vaiava devotees are ik-gurus, but both the dk-guru and the many ik-gurus are to be equally respected. The Vaiava disciplic successions are the real lines of saintly teachings and teachers. The Vaiava lines have always disseminated the bona fide mantras, the proper scriptural conclusions, the authorized devotional process and the ultimate goal of life. If one is to be protected from the perils of Myvd philosophy, then he should surrender to a spiritual master from a saintly linenamely a Vaiava line. The teachings left by the foundercryas of the sampradyas are to be especially honored. r Rmnuja, r Mdhvcrya, r Nimbrkcrya, and r Viusvm are the four original cryas of the four Vaiava lines. One should accept only their teachings and conclusions and not others. One should receive spiritual initiation in one of these four sampradyas and not others. A devotee must understand that the di-guru, original spiritual master of the sampradya, is the ik-guru, and only his teachings are to be accepted and not those of any other scholar or teacher. And only a saintly devotee who has understood the teachings of the ik-guru is eligible to be a dkguru for others. If one thinks that he can be initiated by a Myvd guru into the teachings of Ka consciousness, he errs severely. He will not attain pure devotion. He who imparts wrong teachings and he who receives them are both destined for hell. One who has accepted teachings and conclusions outside the line of pure bhakti has wasted his life. How then can such a person become a spiritual master? How can he save other conditioned souls? He
himself is in illusion and is therefore an imperfect being, so how can he bring good fortune to others? One must understand that a pure devotee is not an ordinary soul. The scriptures declare that he is the most eligible to be a spiritual master. The dk-guru and the ik-guru are both intimate servitors of Lord Ka They are eternally situated in the Vraja mood of service; they are manifestations of Lord Kas energy. Never make the mistake of judging the guru as an ordinary mortal. The spiritual master is the representative of Lord Kas potencies, sent by the Lord as the eternal master of the disciples. He must always be worshipped as an eternal associate of the Supreme Lord, nourished by the Lords superior spiritual potency. However, one must never consider the spiritual master to be the Supreme Lord; this is Myvd philosophy, not in line with the pure Vaiava conclusions. The Vaiava devotees are very wary of such misinterpretations, for the Myvd whirlpool of word jugglery is indeed contaminating to the mind and heart. The spiritual master must always be worshipped according to the scriptural conclusions; when properly executed, these practices result in self-realization. The spiritual master is to be worshipped first; only then may one worship Lord Ka. The spiritual master should be offered different paraphernalia like a nice seat, shoes, foot bath, cloth, etc.; then with the spiritual masters permission one may worship the Deities of r r Rdh and Ka. Food should be first offered to the Deities and then offered to the spiritual master, then to the demigods and other Vaiavas. Without the spiritual masters sanction one cannot engage in Rdh-Ka worship. Before chanting the holy name, the disciple should remember the spiritual master and his instructions. One who disrespects the spiritual master commits a serious offense that will expel him from the path of pure devotion. The spiritual master, Lord
Ka, and the Vaiavas must be worshipped with equal devotional fervor. Undeviating faith and devotion in the spiritual master will lead to pure chanting and the final goal of obtaining love of Godka-prema. If by some misfortune the spiritual master falls into bad association, he gradually loses his spiritual realization and potency. At the time the disciple met him, the guru was bona fide and realized, but later, due to offenses against the holy name [nmpardha], he became bewildered by my and bereft of knowledge. In this condition he detests Vaiava company and the chanting of the holy name; gradually he becomes enslaved by lust, greed, wealth and women. If by the mercy of Lord Ka the disciple can see through all this, then he will reject his guru. Later he can again seek a bona fide and pure devotee and under his spiritual guidance cultivate the pure name. The spiritual master must be strict with his disciples. He must correct a prospective disciple before initiating him, and punish the wayward initiated ones. A disciples spiritual life is rendered useless if he serves and worships an unqualified guru. But as long as the relationship between the spiritual master and the disciple is stable [i.e. each remains qualified in his position] then there is no question of one rejecting the other. The guru-disciple relationship is eternal. If both maintain their pure positions and are bona fide, their eternal relationship is never jeopardized. However, if the spiritual master is later exposed as perfidious, the disciple must immediately repudiate him. The same is to be done by the spiritual master if the disciple is similarly exposed. If such repudiation is not carried out by both parties when it is necessary, then they stand to be doomed. One who disrespects the bona fide pure Vaiava spiritual master is a reprobate and fit to be shunned by all. It is advisable, therefore, that before accepting a spiritual master one should carefully choose the right person.
The spiritual master must be a pure devotee of the Lord. The scriptures recommend that both the spiritual master and the disciple place each other under strict scrutiny before mutual acceptance. This precludes the kula-guru or traditional family guru. Of course, if the kula-guru is qualified, it is of immediate convenience to accept him; but in the case that he is not saintly, a pure devotee should be searched out and taken as the spiritual master. Since even ordinary household items are tested before acquisition, it is only an unfortunate fool who will fail to go through a testing period in the selection of his true spiritual master, who is the best friend of the living entities. The unqualified kula-guru should be offered due respect and devotion and, after begging permission to leave him, a person must seek a qualified spiritual master. The point is that one must not bring upon himself the calamity of having to reject his spiritual master. If one is prudent, he can avoid such a situation. One must watchfully avoid committing any offenses against a pure devotee guru. This is disastrous and will ruin both men and demigods alike. Never disrespect the articles used by the spiritual master: for instance, his seat, bed, shoes, vehicle, footstool, bath water, etc. Stepping on his shadow, worshipping another person in his presence, giving initiation while he is still alive, trying to impress others with ones spiritual knowledge in his presence, and trying to control him are to be totally rejected. Whenever and wherever one sees his spiritual master, he should offer his prostrated obeisances to him with prayers. The gurus name must be uttered with great reverence. His orders are never to be disobeyed. Always be eager to honor his remnants and do not say anything that is displeasing to him. Fall humbly at his feet and beg shelter from him, and in this way act to please him. Simply by behaving thusly, one can easily develop a taste for chanting, which in turn offers all perfection. This is confirmed in the Vedas.
r Harinma-cintmai!
57
He who offends the nmaguru, or the spiritual master who initiates one into the chanting of the holy name of the Lord, falls into sinful company and adopts the viewpoint of unauthorized, sacrilegious scriptures. The nmaguru teaches scriptural conclusions and reveals the esoteric nature of the holy name. He initiates the disciple into the mantra of the holy name. The dk-guru will generally be the nmaguru, and the dk-mantra is actually the holy name. The mantra loses its meaning and purpose if it is separated from the holy name; simply by uttering the holy name of the Lord, the mantra is automatically chanted. The only way to be pardoned of this offense is to forsake sinful company, cast away the unauthorized scriptures and throw oneself at the spiritual masters lotus feet, repenting piteously. The spiritual master is a compassionate Vaiava; due to his merciful nature, hell surely be forgiving. I, the wretched author of Harinma-cintmai, am a sinner. My only hope of redemption is the dust of the lotus feet of Haridsa hkur.
58!
7. Criticizing the Vedic Scriptures

All glories to rla Gaddhara Pait, r Caitanya Mahprabhu, r Nitynanda Prabhu, r Advaita crya, and to all the devotees of Lord Gaurga. rla Haridsa hkur said, My Lord! To criticize the Vedic literature and other literatures in pursuance of the Vedic version is a serious offense that denies a person the ecstasy of pure devotion. The ruti-stra [the Vedic literature], which includes the Upaniads, the Puras and other corollary scriptures, has emanated from the Supreme Lord Kas own lips. This literature establishes and proves the spiritual truth. It contains transcendental knowledge that is beyond the range of the material senses, and this knowledge is understood by Lord Kas grace alone. The senses are capable of experiencing only material objects; transcendence lies beyond their bounds. The science of Ka consciousness is completely spiritual; hence it is transcendental. That knowledge of transcendence has been mercifully given by Lord Ka in the Vedic literature for the ultimate benediction of humanity. The word veda actually refers to this spiritual knowledge as it is received in the proper authorized disciplic succession, or parampar. Human beings are born with four natural faults: they commit errors, they are subject to illusion, they have the propensity to cheat, and they have imperfect senses. Everything they do is tainted by these faults. Vedic literature is free from any mistakes or discrepancies; it is the only means to spiritual salvation. The transcendental Vedic knowledge was revealed by Lord Ka and was afterward compiled by the sages. The sages received this knowledge in samdhi, or total spiritual absorption.
r Harinma-cintmai!
59
The Vedic literature unequivocally teaches the rejection of both mundane fruitive activities [karma] and empirical speculative knowledge [jna], and concludes that cultivation of pure devotion offers all perfection. The Lord Himself has repeatedly taught this, and has shown by His own example the way of pure devotion. In the Vedas there are ten principal instructions; the first is that the proof or basis of real knowledge is the Vedas, and the other nine are ascertained from the Vedas as the teachings that destroy nescience and establish true spiritual knowledge. The first teaching explains that Hari, Ka, is the only Supreme Absolute Truth. The second, that He is omnipotent; all energies are self-contained within Him. The third emphasizes that He is rasa-mrti, the embodiment of all spiritual mellows. He is the source of bliss for all living entities and He eternally resides in His abode in the spiritual sky. These first three teachings pertain solely to the Supreme Lord, Ka. The fourth principle discusses how the jvas are the Lords separated parts and parcels. The jvas comprise the innumerable living entities, all infinitesimal spiritual sparks. Jvas are of two types: eternally conditioned and eternally liberated; they populate both the material planets and the spiritual planets. The fifth principle points out how the conditioned soul is enamored by the glitter of mys illusory potency. He has forgotten Ka and remains eternally bound in this phenomenal world, enjoying and suffering material existence. The sixth principle is that the eternally liberated jvas or nitya-muktas are eternal associates of Lord Ka. They reside in the spiritual world and enjoy spiritual loving relationships. These three, then, are the teachings about the jvas found in the rutis. Everything material and spiritual comes under acintya-bhedbhedasambandha. Jva and matter are both transformations of Lord Kas energy. This is inconceivable. Knowing acintya-bhedbheda-tattva, the jva understands that he is the servant of Ka and is like the spark or ray of the
spiritual sun that is Ka. Such transformations of the Lords energy are inconceivable, says the ruti; but the so-called transformations of the Supreme Lord Himself that the Myvds would like to have everyone believe in are only mischievous and offensive postulation. So far, these seven teachings comprise sambandha-jna or knowledge of the eternal relationship. The Vedas further point out abhidheya, or the easiest means to achieve that goal. The nine limbs of devotional service are: hearing, chanting, remembering, worshipping, praying, rendering service, carrying out the orders of the Lord, being a friend of the Lord and completely surrendering to the Lord. The chanting of the holy name is the most important devotional activity. The Vedas have volumes describing the glories of the holy name. The jva must take shelter of the pure devotional process. By the mercy of Lord Ka he will attain ka-prema, or love of Godhead. Pure devotion is indicated by the human proclivity to always render favorable devotional service to Ka. Pure devotion strives only for further excellence in devotion, being satisfied with nothing else. It is unencumbered and uncontaminated by the desire for fruitive action or empirical knowledge. The Vedas recommend that one cultivate pure devotion by taking full shelter of the holy name: this is essential. ruti substantiates the nine ascertainable teachings, and the guru who is well versed in the scriptures is able to reveal these truths. Anyone who criticizes the rutis commits a heinous crime. He is a sinner and an offender to the holy name. Jaimini, Kapila, Nagna, Nstika, Sugata and Gautama are six philosophers who were struck by the fangs of mundane logic and reasoning. They simply did some lip service to the teaching of the Vedas, but did not accept God. Jaimini propagated that the best knowledge the Vedas has to offer is the
fruitive ritualistic portion known as karma-ka. Kapila dared to state that God was imperfect; he accepted the process of yoga, but without understanding its deeper implications. Nagna spread poison by teaching a practice of tantra that is in the mode of ignorance. Crvka Nstika was an atheist who never accepted the authority of the Vedas, and Sugata the Buddhist imposed a different meaning upon them. Gautama propagated logic and did not worship the Supreme Lord. These mischievous interpretations are in fact offenses against the Vedas. Through sophism, such philosophers speak half-truths that are likely to confuse the ordinary listener, though an experienced Vedantist can easily detect their ruse. Avoid dabbling in such philosophical concepts because they are detrimental to spiritual growth. The Myvd philosophy is equally dangerous, for it suppresses the natural devotional mood. Myvd philosophy is factually camouflaged Buddhism. In Kali-yuga the propagation of this philosophy, which is a perversion of the Vedic truth, has been authorized by the Supreme Lord. On the Lords behest, Lord iva became its propagator. As Jaimini seemingly upheld Vedic authority but practically propounded a warped version of the Vedic conclusions, similarly Myvd gurus give Vedic proof to establish their covert Buddhism; thus they obscure the essence of the Vedas, which is the science of devotional service. Avakra, Datttreya, Govinda, Gauapda, akarcrya and all of akaras materialist-philosopher followers are known as Myvd gurus. In Buddhism, the principal teaching is the nonexistence of the soul. Buddhism does not admit a concept of Brahman. The theory of nothingness, the last word in Buddhism, is rendered by the Myvds into the concept of the formless, impersonal Brahman, which is so conceived by them in order not to be material. But these concepts are diametrically opposed to the eternal science of devotional service. Any affiliation with such
thoughts automatically makes the jva commit nmpardha. Some accept the Myvd philosophy but chant the holy name, but this is an offense against the name. When all the cardinal conclusions of the Vedic philosophy are brought together, they add up to pure devotional service, by which the jva attains pure love of Godhead. Wherever the principal teachings are applicable, it is wrong to substitute secondary teachings in their place. These principal meanings all indicate and uphold the science of Ka consciousness. To artificially impose secondary meanings upon the Vedic statements is a sin that distances one from the Absolute Truth. From beginning to end, the Vedas expound the super-excellence of O or the holy name. By chanting the Lords name, the jva attains the highest spiritual abode. The pure devotees always take shelter of the holy name. The holy name is transcendental, being an exact replica of the Supreme Lord. Simply by nmbhsa chanting, all perfection is attained in this material world. Only unfortunate fools will purposefully try to disregard the Vedic teachings and thus ruin their lives by offenses. The devotee who is attached to chanting the pure name will also have the knowledge of the Vedas revealed to him. Gradually hell also attain kaprema. The Vedas unequivocally declare that by chanting the holy name one experiences ecstatic bliss, as the holy name is the source of everything. The Vedas further explain that all the liberated souls are residing in the spiritual sky and are always engaged in chanting the pure name. In Kali-yuga more and more people are worshipping my, the material energy. They give up the opportunity to chant the Supreme Lord Kas holy name, which is full of ecstatic spiritual mellows. They take up Tantric worship in the mode of ignorance and criticize the Vedas. They digress from the real path of religion, eat meat, drink alcohol and perform other
r Harinma-cintmai!
63
sinful activities. These offenders can never receive the shelter of the holy name, nor can they enter the Supreme Lords eternal abode of Vndvana. Mydev forces atheists to perform sinful activities and in this way deprives them of the nectar of chanting the holy name. But if she becomes appeased by an atheists rendering service to saintly Vaiavas, she showers him with her grace and connects them to Lord Kas lotus feet. My is an eternal maidservant of Lord Ka. She punishes the wayward jvas who drift away from serving Lord Ka. Those who want to serve my are simply cheaters who can never know happiness. Yet Mydev rewards those who chant the holy name; she helps them cross over the ocean of material nescience. Mydev is known and worshiped in the forms of Durg, Kl, etc. The superior spiritual energy is Lord Kas original and primeval energy; my is its shadow. Her intention is to rectify the erring jvas who fall away, and bring them back to Ka consciousness; this is her prime duty to the Lord. My showers two kinds of gracesnikapaa [honest and unrestricted] and sakapaa [capricious and illusory]. By her nikapaa mercy she gives the science of devotional service to Lord Ka subtly mixed with material knowledge. In the case of sakapaa mercy she offers temporary material favors and comforts, and thus controls the jva. When she is dissatisfied with the jvas behavior, she casts him into the brahmajyoti through syujya liberation; thus the jva is doomed. Therefore avoid committing the offense of criticizing the ruti scriptures. Absorb yourself in constant chanting of the holy name. If inadvertently one criticizes the ruti then he should sincerely repent his error by properly glorifying the ruti. He should worship the Vedic literature and rmadBhgavatam feeling great joy and respect, offering flowers and tulas. rmad-Bhgavatam is the essence of the Vedic teachings and is the literary incarnation of Lord Ka. The Bhgavatam will certainly shower mercy
upon the offender, because the Bhgavatam is an ocean of mercy. Only the reprobates criticize rmad Bhgavatam. One who hankers for the dust of the lotus feet of rla Haridsa hkur will wear this gem necklace called Harinma-cintmai around his neck.
r Harinma-cintmai!
65
8. Considering the Glories of the Holy Name to be Imaginary

All glories to Lord Gaurga and rla Gaddhara Pait; all glories to r r Rdh-Mdhava. All glories to the places of Lord Gaurgas pastimes, and to the Vaiava devotees of the Lord. Haridsa hkur continued: O Lord Gaurga! The fifth offense or nmpardha is to think that the glories of the holy name are exaggerated. This is against the scriptural injunctions. For instance, it is offensive to think, The scriptural presentation of the glories of the Lords holy name is not entirely true, because hyperbole has been employed to increase the readers faith in the chanting of the name. It is a fact that in the karma-ka and jna-ka sections of the Vedas, ritualism and philosophical speculation have been greatly praised, and such praises are intended to elicit interest in these processes. But the same is not true in the case of the holy name; therefore to think so is an abominable offense. The smti says that anyone who chants the holy name, whether with faith or neglect, attracts the merciful attention of Lord Ka. The name is the purest form of knowledge, the best of all vratas or vows and the highest meditation. It gives the ultimate auspicious results and is the most sublime renunciation. Chanting is a matchless spiritual activity, the holiest of pious activities, and the supreme path of self-realization. It offers the greatest liberation and goal. The holy name is divine and situated in the paramount spiritual realm, it is super-excellent devotional service and the best purifying agent, showering love of Godhead. It is the essence of all scriptures, the cause of everything, the Supreme Absolute Truth, the most worshipable object and acts as the supreme spiritual instructor and guide.
A thousand names of Lord Viu are equal to one name of Lord Rma, and three names of Lord Rma are equal to one name of Lord Ka. The scriptures always glorify the holy name of Ka and expound its transcendental excellences. Only a hardened atheist thinks the passages of ruti and smti scriptures describing the super-excellent qualities of the name contain exaggerations. Whoever commits such an abominable offense rots eternally in hell. Only a reprobate thinks that exaggeration has been used to help inculcate faith and taste in chanting. He has no idea of the purport of the scriptures and of what is beneficial for humanity. He takes everything backwards. Since this person has no reserve of previous pious activities, he can never develop faith in the edicts of devotional service. The chanting of the holy name is the most superior form of devotional service. A person with insufficient piety cannot acquire a taste for chanting, and will not have adequate faith in its unlimited results. Those who accept just one section of the scriptures cannot perceive the essence of the scriptures. The karma-ka section of the Vedas contains cunning, selfishly motivated material knowledge. But selfish motivations are totally absent in the Vedic science of devotion and in the process of chanting the holy name. In the karma-ka process, the results are merely transient sensual enjoyments, whereas the results of chanting the holy name and of performing devotional service are eternal. In chanting of the holy name of the Lord, capriciousness and cheating are shunned. When a devotee inspires a pious person to chant, it is done without selfish motives. But when a person inspires another to engage in fruitive activities, he simply places the promise of material gains in the back of the others mind. This is capricious. The Vedas inform us that chanting begets unlimited auspicious results. Only one who has no interest in his spiritual self-interest, in self-realization and in the attainment of perfection will reject this verdict.
Fruitive activities, being material, give material results. One who rejects such fruitive results and simply performs his lifes duties free from selfishness, purifies his heart and understands the essence of chanting the holy name. A purified heart strives for self-realization and is naturally repelled by material activities. The holy name already includes self-realization, and chanting it is prescribed by the Supreme Lord Himself. Selfless activities lead to the chanting of the holy name. Pious results that a brhmaa could not accrue anywhere in the entire universe are easily obtained by chanting Kas name. The supreme position of the chanting of the holy name cannot be diminished merely by envious statements made by fruitive workers and empiricists. Simply by nmbhsa chanting one gains all the results of fruitive activities and empirical knowledge. So if only nmbhsa can offer such wonderful results, then surely the pure name can offer so much more, unlimitedly. Therefore whatever results the scriptures say are gained from chanting are easily available to the devotee who is attached to the pure name. One who doubts this fact is a sinner who is doomed because of committing nmpardha. All the revealed scripturesthe Vedas, Ramyana, Mahbhrata, the Puras etc.are filled with explanations of the superexcellence of the holy name. So to doubt these statements is abominable. The holy name and the Lord Himself are the same. The Lord has personally positioned chanting His holy name at the very top of all devotional activities. The Supreme Lord is fully independent, autocratic and omnipotent. All rules have come into force due to His arrangement. He has declared fruitive activity to be material and has revealed that cultivating knowledge of impersonal Brahman leads only to the extinction of consciousness, putting it in deep slumber. After explaining all this, the Lord, of
His own accord, has invested His entire potency in His holy name. There is no point in raising any objection. Hence, an intelligent person will carefully avoid offending the all-powerful name of the Lord. If this nmpardha is somehow committed, the offender has to go humbly to the assembly of Vaiavas and attentively listen to the narrations of the pastimes and qualities of the Supreme Lord from the lips of a pure devotee. Full of remorse, the offender must admit his transgression against the holy name and beg forgiveness from the Vaiavas. The Vaiavas are realized in the glories of the name; they will mercifully deliver the offender from his sins by embracing him. Then the offensive mentality will be purified and he will be protected from the onslaught of my. Offenses against the holy name are committed because of mys deception. If a devotee meets or even just sees the face of such an offender, he should immediately take bath in the Ganges. If the Ganges is not nearby, he should bathe in some other pure water. In the event that this also is not possible, he should purify himself by bathing mentally. One who is surrendered to Kas most beloved consort rmat Rdhr, and to the mercy of His flute, will be adorned by the glory of Harinma-cintmai.
r Harinma-cintmai!
69
9. Sinning on the Strength of Chanting the Holy Name

All glories to r Gaddhara Pait and Lord r Gaurga; all glories to Lord Nitynanda, the life of rmat Jhnavdev; all glories to r Advaita crya and Mother St; all glories to rla rvsa Pait, and to all the devotees of Lord Caitanya. rla Haridsa hkur said, The holy name is eternally situated in pure goodness. Only very fortunate jvas can take shelter of Kas holy name. Chanting quickly removes the anarthas from the heart; consequently, hdaya-daurbalyam [weakness of heart] disappears. When undeviating faith in the Lords holy name develops, the propensity to sin is totally extirpated. All previous sins are also dissolved. The heart shines with positive purity. Sinful desires in the heart are rooted in ignorance. These three sin, the seeds of sin and ignoranceare the source of all suffering for the conditioned soul. Chanting softens the heart and evokes compassion for all conditioned souls; the chanter constantly endeavors for their spiritual welfare. He cannot bear to see the sufferings of the conditioned souls, and tries to remove these sufferings by all means. He is unperturbed by lusty desires and the urge to enjoy the senses; he is repulsed by wealth and women. He follows the path of righteousness. He accepts only what is favorable for executing devotional service, and rejects that which is unfavorable. He has absolute conviction in all situations that Lord Ka is his protector, savior and maintainer. He is free from attachments to the body and the notions of me and mine. In a humble state of mind, he constantly chants the holy name of the Lord. He is never again inclined to commit sinful activities.
r Harinma-cintmai!
71
Chanting gradually diminishes the propensity to sin and simultaneously purifies the consciousness. At this juncture, the taste for chanting begins to manifest and the inclination to commit sinful activities vanishes, though a faint residue of previous sinful activity still lingers in the consciousness. The receding sinful reactions leave an odor of sinful habit hanging in the air, but the chanters contact with the name engenders a purity of willpower and mind that overcomes this clinging stigma of sin. Lord Ka promised Arjuna that His devotees will never be in danger of destruction; in case of reverses, He will personally come to His devotees rescue. The devotees sins are annihilated by the Lords mercy alone. The empirical philosopher [jn] may subdue his sins with great efforts and penance; but as soon as he leaves or denies the shelter of Lord Kas lotus feet, he immediately falls down. Whoever simply embraces the Lords protection is an elevated soul. His progress will never be impeded by obstacles. This is declared in the scriptures. Perchance a devotee may commit a sin; still, he does not have to undertake the penance, or pryacitta, recommended in the Vedas to atone for and counteract it. Such sins are a passing phase; they will be drowned in the nectar of the holy name. The devotee is not lost from the path of spirituality. However, if a devotee commits another sin on the strength of chanting, then he is unsteady. He is a deceitful person and is doomed due to his nmpardha. Sins happen in two ways: due to sudden weakness or mistake and by premeditation. There is a vast difference in these two. A materialist has to perform pryacitta and repent bitterly if he commits sin. But if he commits sin on the purifying strength of the holy name, then even pryacitta is futile. He faces certain ruination. Even after untold retribution in hell, hell not be absolved from this nmpardha. Just the incli72! rla Bhaktivinod hkur
nation to sin itself results in enough tribulation for the soul; if he further compounds his difficulties by deliberately committing sin on the strength of chanting, his fate is most lamentable. The scriptures declare that the holy name is so potent it can neutralize more sins than one can commit even in a hundred million lifetimes. The most heinous of sins are counteracted just in the nmbhsa stage of chanting. That is why cheats and charlatans take up chanting the name: they forsake the responsibilities of household drudgery and, hiding behind the renunciants attire, travel from country to country. Their hearts are laden with desires for wealth and women. You have described such persons as markae-vairgs or monkey renunciants. Some persons playact as renunciants while maintaining a household mentality. These men are dead weights upon mother earth and human society, and should be avoided. A devotee who has taken shelter of the holy name can live in any situationin household life or in the forest as a hermit. If the household situation is conducive to chanting, then the life of a mendicant is unnecessary and wrong; but if household life is unfavorable, the devotee is duty-bound to forsake home. It is a terrible offense to commit sins on the strength of chanting; this offender is forever banished from the path of devotional service. Devotees in the nmbhsa stage of chanting must beware of such cheating company because it will have an evil influence on them. They will fall into committing this dreaded nmpardha. Those who chant the pure name are free from nmpardha. Devotees who have taken complete shelter of chanting the pure name are never prone to commit any of the ten nmpardhas. The holy name itself protects the pure devotees who have surrendered themselves to the pure name. But as long as the pure name has not dawned in the heart of the
devotee, the danger of committing nmpardha is always threatening. Therefore devotees in the nmbhsa stage have to particularly avoid this offense of committing sin on the strength of chanting. A devotee must seek the association of pure devotees who chant the holy name offenselessly, and should be very alert against committing offenses. One who chants purely is of fixed mind and consciousness. He never deviates from thoughts of Ka, even for a moment. As long as one has not strengthened his chanting to this point and has not fully surrendered to the holy name, he must be very vigilant to avoid offenses. He must especially guard against the offense of committing sin on the strength of chanting. He should continuously chant the holy name and thus attract his spiritual masters mercy, which gives perfect knowledge of eternal relationship. This knowledge contains the science of pure devotion and the pure holy name. If by some error this nmpardha is committed, one must search out the assembly of pure Vaiavas. The propensity to sin is like a highway robber who accosts the wayfarer. The pure devotees are the guardians of the path who come to ones aid when the devotee calls aloud for their help. Just hearing that call, the robber immediately runs away, fearing that the guards will come. The guardians, the pure Vaiavas, will console the devotee with soothing words and assurances of their protection. I, the author of Harinma-cintmai, am a useless wretch. I impart this composition, having taken shelter of pure Vaiavas.
74!
10. Instructing the Glories of the Holy Hame to the Faithless

All glories to Lord r Gaurga, the life of r Gaddhara Pait; all glories to Lord Nitynanda, the heart of rmat Jhnavdev; all glories to r Advaita crya, the Lord of Mother St; all glories to rla rvsa Pait, and to all the devotees of Lord Caitanya. With his hands folded and in a soft voice, rla Haridsa hkur said, Now please hear about another nmpardha. The first essential requirement for chanting Kas holy name is raddh or firm faith. One who is bereft of it cannot hear the name and is therefore unfit to chant. High birth, respectable family, knowledge, strength, learning or wealth are not qualities that make a person eligible to chant the name. The scriptures extol raddh to be the one indispensable ingredient for proper chanting. Lord Kas name is the jvas most valuable treasure. raddh means to have complete conviction that chanting Lord Kas name will automatically fulfill all duties and complete all pious activities. Those who do not possess such faith are unfit to chant. According to Vaiava etiquette, a person who does not have raddh for the name should not be initiated into chanting. If a faithless person is initiated into chanting or is instructed about the glories of the holy name, he will only defile and disrespect the name. This is the statement of the scripture. The swine will crush the pearls strewn before it and the monkey will tear the cloth it is given. A faithless person will similarly commit increasing offenses to the holy name and thus invite his doom. Simultaneously, the initiating guru will be dragged down by his share in these offenses; very soon, he will leave the path of devotional service.
r Harinma-cintmai!
75
A faithless person may slyly come to the Vaiava to beg initiation into chanting. The sdhu should see through this ruse and refuse him initiation. The charlatan devotee presumes, The holy name of Ka is the allpurifying agent; once Ive received the name I wont have to worry about committing sins. Besides, by chanting all the time, people will respect and worship me as a Vaiavathen I can extract a goodly amount of service from them. The prestige Ive lost by my sinful deeds will be regained fully by chanting. Another loss will never occur again, and I shall enjoy immense material benefit, etc. The sdhu should demand of the pretender full repentance of his dishonesty. To become worthy of initiation, he must at once denounce his desires for distinction and adoration, and should instead try to develop raddh for the holy name. Only when raddh for the holy name is present can one be initiated into chanting. The holy name then takes the chanter across the ocean of material nescience. But as long as one has not developed sufficient faith in the holy name, he is unfit to chant. One should hear the glories of the holy name from a saintly Vaiava; becoming humble by hearing his instructions, he must cast aside material desires and begin to chant. When the Vaiava spiritual master perceives the proper degree of raddh in the candidate, he initiates him into the greatest spiritual treasureKas holy name. But to initiate a faithless person is an abominable offense. The guru goes to hell if he gives initiation to a faithless person for material benefit. If the guru knows that the person who has approached him for initiation is an insincere, faithless pretender, yet he heedlessly initiates him simply for material gain, he commits a heinous offense against the holy name. If the guru was unable to make a correct assessment, and thinking the disciple to be sincere and faithful gave him initiation, only to later discover that he is a pretender, he must make immediate redress for his mistake.
If by inadvertence and lack of experience, a mistake such as instructing and initiating a faithless person occurs, the initiating spiritual master should be filled with fear and remorse. He has to publicize his offense before the Vaiava community and reject that insincere disciple, excommunicating him. If the guru fails to act promptly, hell gradually sink into the depths of moral depravity and illusion, and be disenfranchised from the path of devotion. O Lord Caitanya, Your instructions to those You have ordained to propagate the holy name warn exactly about this. You have explained that preachers must properly instruct the raddhvn [persons with raddh] about the holy name of God. In this way the whole world must be inundated with the chanting of the glories of the holy name. With loud congregational chanting, the holy name should be propagated widely. Those who are sincere will come forward and choose a bona fide guru, receiving initiation into the name from him. By sincere chanting they will surely obtain love of Godhead, ka-prema. Prostitutes, criminals, cheaters and other sinful people should be made to give up their unrighteous, injurious ways; sincere raddh should be implanted in their hearts. When their raddh in Kas holy name matures, they must receive initiation. This is the duty of a preacher as he goes from place to place, teaching everyone. If, without paying heed to Your instructions, a guru initiates an insincere pretender, he commits a grievous offense for which he goes to hell. The nmpardhas committed by the charlatan disciple slowly but surely diminish the gurus spiritual potency; finally the guru is ruined. This offense has a devastating effect on both the guru and disciple: they both must enter hell. My dear Lord, You are very merciful to Jagi and Mdhi. These brothers were born in a brhmaa family, but they became known as the worst reprobates in Navadvpa due to their virulently violent acts. Their original names were Jagadnanda and Mdhavnanda. First You invoked raddh in
them and then You gave them the holy name. O Lord, Your character and activities are exemplary; they shine like beacons across the world. Let everyone follow Your wonderful example. Those who are servants of Vaiavas will find in this Harinma-cintmai a priceless gem.
78!
11. Equating Chanting with Pious Activities

All glories to Lord Gauracandra, the very incarnation of the holy name; all glories to the holy name of the Supreme Lord! The Lords holy name is the essence of all Vedic conclusions. rla Haridsa hkur continued, O Lord, other pious activities can never be equal to chanting the name. The Supreme Lord is the transcendental sun, and His divine form is fully spiritual; this is the wonderful and mysterious truth. All His Deity forms are absolute. They are transcendental just like His name, abode, pastimes, etc. All His direct names are non-different from Him, unlike objects made of inert matter, which are separate from their names. The holy name of the Lord chanted by the pure devotee descends directly from Goloka, the spiritual sky. The pure name then emanates out of his soul, and permeates his entire body, dancing on the top of his tongue. One who chants with this understanding is actually chanting the name; otherwise, one who nourishes a material concept of the name is drowned in despondency. He suffers eternally in hell, and a devotee should never see his face. The scriptures have unequivocally declared the Supreme Lord Ka to be the only subject and object of research, and the process to find Him has likewise been clearly indicated. According to the individual researchers abilities, this singular process became many. Thus different paths like karma, jna, bhakti etc. sprang up. Those who are engrossed in materialism are recommended to pursue the path of karma for purification of consciousness. For souls deluded by the illusion of my, the suggested path is cultivation of monistic philosophy. And for the rest of the jvas, pure devotional service is most suitable.
r Harinma-cintmai!
79
Persons absorbed in material life begin to worship the Supreme Lord out of fear of death. The Lords lotus feet are the perfect shelter, free from anxiety. They are the only means to cross over the unlimited ocean of nescience. But when the process to obtain the protection of the Lord becomes colored by material motives, it becomes mundane. Even though the Lord is being worshipped, because the process of worship is mundane, it is known as pious activity or ubha-karma. ubha-karma includes altruistic work, sacrifices, ablutions and holy baths, fire sacrifices, charity, yoga, the practice of varrama-dharma, pilgrimages, vows, offerings to the forefathers, meditation, cultivation of empirical knowledge, propitiation of demigods, penances, austerities, etc. All these activities are on the mundane platform. Gradually, through this mundane process, the performer obtains the goal of all his performances: the Supreme Lord. At this juncture, he abandons the temporary mundane process. He is not attracted any more to its material ways, for he now knows the genuine essence of all religious duties. He has found devotional service to the Lord, bhakti. The jvas contact with matter gives rise to his discontent and suffering. This is all by the master plan of Providence, which gradually guides the jva to perfection. The conditioned souls cannot exist without close contact with matter. All their activities and thoughts are intimately woven into the fabric of materialism. Pious activities [ubha-karma] provide the means for the jva to approach pure devotion through material contact. Therefore, ubha-karma is indeed a viable path for any conditioned soul to approach the ultimate goal, love of Godhead. Yet one fact must be clearly stated: reaching perfection through ubha-karma is a time-consuming affair. The ultimate object is ka-prema, which is fully spiritual; but ubha-karma is mundane. Thus there is a gulf of distance between the means and the objective.
80!
Out of His causeless compassion, the Supreme Lord incarnated as the holy name, making Himself available to the jvas. Thus the holy name is accepted by the pious jvas as the best means of perfection. The scriptures recommend the Lords name as the most efficacious means to obtain the Absolute, but the jvas misunderstood this to mean that chanting is one of many ubha-karmas. This misconception is similar to Lord Viu being seen as another demigod like Lord iva and Lord Brahm. The holy name is fully spiritual and transcendental to material nature. It is untainted by matter. Though the jva is spiritual, he thinks himself material due to gross ignorance. Consequently, he thinks that everything, including the holy name of the Lord, is likewise material. Thus chanting of Lord Kas holy name came to be categorized as a ubha-karma; jvas with Myvd leanings are convinced that this is right and proper. But those who adhere to this view are excluded from the path of devotional service. The holy name is the repository of perfect bliss; He has descended to this material world to become the means by which the summum bonum of bhakti is attained. The scriptures eulogize His divine glories, for Kas name is both the means and the end. According to the individual jvas degree of spiritual perfection, he considers the Lords name to be either the means or the end. As long as he has not attained self-realization, he considers the holy name as the means to reach this goal. The means to self-realization are of two kinds: principal and secondary. ubha-karma is the secondary means, and the Lords holy name is the principal means. Though the holy name is counted as a means, it is nevertheless eternally the principal means. All ubha-karmas are always considered to be only secondary means. Once this point is clearly understood, the difference between the holy name and ubha-karma will automatically become manifest. The scriptural verdict is that the holy name is the essence, and it is thus incomparable to any ubha-karma. One who chants with a
pure heart experiences how divine bliss enters his heart and makes it soar with sublime delight. This is the essential nature of the holy name. Even the bliss of realizing the pure self is not on this level. The state of joy experienced in Brahman realization or syujya liberation is merely the cessation of material suffering. The unlimited abundance of sublime bliss in the holy name of the Lord is far greater than anything. The wonderful quality of the holy name is that during the sdhana [practice] period it is the means, and in the perfected stage, it is the ultimate goal. Even while being utilized as the means, the holy name always remains the goal. This cannot be said of other ubha-karmas, which are all mundane activities. The holy name is purely spiritual, self-manifest out of divine goodness. Even during the practice of sdhana, the holy name is situated in pure goodness; only the sdhakas imperfections and anarthas seem to color it. The holy name must be chanted in the association of sdhus: then all the material inebrieties and anarthas disappear, being replaced by the pure name of Ka. The practice of any ubha-karma must be discarded upon attainment of the shelter of the ultimate destination; but chanters never have to give up the holy name, they simply chant the pure name in the perfected stage. The Lords holy name is diametrically opposite in nature to the mundane ubha-karma activities. In the sdhana stage, the devotee should, by the grace of his spiritual master and on the basis of Vedic proofs, comprehend the difference between the holy name and ubha-karma. raddh, when sufficiently mature, brings one to the association of sdhus. In that association, one begins devotional service. The heart is cleansed of all anarthas by chanting the holy name of the Lord. As much as the heart is cleansed of anarthas, to that degree the chanting becomes pure. Gradually, one is fixed in devotion and develops taste for the holy name. The knowl82! rla Bhaktivinod hkur
edge of these developmental stages must first be understood with faith by the sdhaka through the grace of his spiritual master. Otherwise, his anarthas will multiply due to his committing nmpardha. But with proper understanding and faith, the pure name manifests very quickly. The apardha of equating the holy name with ubha-karma is committed because of sinful activities. Immediate countermeasures must be undertaken. Offenses to the Vaiavas are in fact sinful activities. As a result of these offenses, the jva acquires the perverted Myvd understanding of the holy name. Only the association of devotees can exculpate such offenses. To rid himself of nmpardha, one must approach a householder Vaiava who originally came from a very low caste; this is to stamp out any false understandings of designation and caste distinctions. The offender should then smear all over his body with great respect and faith, the dust of the feet of that Vaiava. He must also eat the remnants of the Vaiavas food and drink the water that washed his feet. In this way, the proper attitude toward the holy name will again develop within the offenders heart. The whole world sings of how Klidsa was saved from this nmpardha by the mercy of the Lord. My dear Lord, my thoughts and my intellect are thoroughly mundane: therefore I simply mouth the names of the Lord. I am too unfortunate to experience the transcendental touchstone qualities of the holy name. O Lord! I beg You to please appear as the holy name and dance on my tongue. I fall at Your lotus feet and pray. If You like, You can keep me in this material world and deprive me of the spiritual sky; whatever You desire, You are free to fulfill. But please let me taste the divine nectar of Kas holy name. You have incarnated amongst the jvas to distribute the holy name, so kindly also consider me, an insignificant jva. I am a fallen soul and You are the savior of the fallen. Let this be our relationship. O
r Harinma-cintmai!
83
Savior! On the strength of this relationship, I am begging from You the nectar of the holy name. In Kali-yuga all other processes except the holy name are incapable of redeeming the fallen souls. Therefore the chanting of the holy name is the yuga-dharma. The chanting of the holy name of the Lord is the most efficient religious practice in all the ages. In Kali-yuga, unlike other ages, there is no other religion available; thus the holy name appears as the only religion that can redeem the fallen souls. I, Bhaktivinod, am a lowly fallen soul. I, the author who gives Harinmacintmai, am also a humble servant of Haridsa hkur.
84!
12. Chanting Inattentively is Offensive

All glories to r Caitanya Mahprabhu; all glories to all devotees of the Lord. I can perform congregational chanting of the holy name of the Lord by their causeless grace alone. rla Haridsa hkur further explained, O Lord Caitanya, You instructed rla Santana Gosvm here in Jaganntha Pur, and rla Gopla Bhaa Gosvm in South India, that the holy name must be chanted attentively. Inattention in chanting is nmpardha. One may carefully avoid all other nmpardhas, yet still not experience the ecstasy of the pure name. This is an indication of another type of nmpardha known as pramda, which restricts the natural growth of pure devotion. Inattentiveness and negligence are synonymous. Negligent chanting sows the seeds of anarthas, which soon fructify. Inattentiveness is of three kinds. The first is called audsnya, or apathetic devotional service, meaning a lack of fixed resolve in sdhana. The second type is jya, laziness or even inertia. The third kind is vikepa, which means distraction or misplacing ones attention in engagements not directly connected with sdhanabhakti. By a special stroke of good fortune, a jva develops enough raddh to take shelter of the holy name. By regularly chanting a fixed number of holy names with special care and attention, he gradually progresses toward anurga, or spontaneous attraction for the Lords name. He should chant his prescribed number of rounds on a tulas-ml and gradually increase his chanting with time. Before he reaches the stage of anurga, he must be extremely cautious about his chanting.
r Harinma-cintmai!
85
People are naturally attached to material things. Their memories are absorbed in matter. On the one hand, someone chants the holy name, but his mind and attention are far away from his chanting. Even if he chants one lakh [one hundred thousand] holy names on his ml, not a drop of taste for the Lords name is produced in his heart. This is a vivid example of inattentive chanting and its result. It is difficult to restrain the heart of a materialist from such offenses. One must make it his daily routine to chant for an hour in the company of a saintly Vaiava in a lonely, secluded spot. Taking note of the Vaiavas devotional attitude and his relish for the holy name, the neophyte should try to emulate this mood and gradually rid himself of his apathy to chanting. Step-by-step, his mind and attention becomes fixed in the holy name. By constant chanting, the mellow of the holy name makes him anxious to taste more of that nectar. He is attracted to be in the presence of Tulas-dev and to reside in a place of Lord Kas pastimes. Always seeking the association of saintly devotees, he takes up their discipline. He follows in the footsteps of previous pure devotees in relishing the sublime joy of intimate devotional service, or bhajana. He begins with an hour of bhajana, then two, then increases it to four; finally, he chants not less than three lakhs of holy names a day. This helps him to soon sever his links with materialism. Another effective method to remove apathy toward the holy name is to sit in a closed room alone and meditate on the name as did the previous sages. If that is not possible, then one should cover the head and face with a cloth and concentrate on the holy name. Slowly, one develops attraction for the holy name. Apathy and inattentiveness will gradually vanish. Indulging in laziness [jya] prevents a person from relishing the nectar of the holy name. He begins by chanting and remembering the holy name, but very soon feels it unendurable and wants to sleep. Advanced devotees
are cautious about this offense. They never waste a single moment in useless talks or activities, constantly meditating on the Lords holy name. They are so absorbed in the nectar of the holy name that they do not care for anything else. One must make an effort to associate with such rare devotees and follow their example, thus ridding oneself of laziness. It is the nature of saintly Vaiavas to be always engaged in devotional activities. They never waste time uselessly. Seeing this, one will become immediately attracted to this devotional trait. One will ask himself how he can also become like these devotees, immersed in meditation upon the holy name. How, from this very day, can he gradually increase his chanting until he can actually chant three lakhs of holy names with inspiration and eagerness? When Lord Ka sees such enthusiasm, He reciprocates by removing the neophytes mental inertia with the power of His name, and by bringing him into the association of advanced devotees. Distraction in chanting produces a type of illusion, causing serious offenses against the holy name that are very difficult to overcome. This illusion leads to craving for wealth, women, position, success and even cheating. When these attractions cover the heart, the neophyte gradually loses interest in chanting of the holy name. One must make a constant effort to drive these thoughts away from the mind and diligently follow the rules of Vaiava etiquette. This endeavor will bring back his good fortune. He must begin by observing Ekda vows, appearance days of the Lord and other important festival days. He should spend the entire festival day and night chanting and singing the glories of the Lord in association of saintly devotees. The ideal way to observe these festivals is to be in one of the dhmas [Navadvpa, Vndvana, Pur, etc.] with sdhus [pure devotees in the line of rla Rpa Gosvm] reading and discussing stra [Vedic literatures like Bhagavad-gt, rmad-Bhgavatam and other Vaiava scriptures]. He should wholeheartedly participate in
these festivals without anxiety or hesitation. These festivals will gradually rekindle the dying spark of spiritual taste. Thus he will gradually again become attracted to the pastimes of the Supreme Lord. Tasting the superior flavor of pure spirituality, hell naturally be disgusted by his inferior material attachments. Hell be enraptured by the sweet songs about the Supreme Lord sung by the devotees, and his ears will fill up with nectar. His mind will become dislodged from matter and fixed in the pastimes and holy names of the Lord. When his mind is once again settled upon the holy name, he can chant eternally in a joyous and peaceful mood. One must diligently complete the prescribed number of holy names according to his vow, and he must always check that he chants his rounds sincerely. Those who chant distractedly are always eager to somehow complete the fixed number of holy names and be done with it. It is important to concentrate on the quality of the chanting and not on trying to artificially increase the number of holy names. The name of the Lord should be pronounced distinctly. Only by the grace of the Lord can this be achieved. Thus one should pray to the Lord that he never falls victim to the wiles of the illusion of distraction, and that he can continue to taste the full nectar of the holy name. The devotee should make it a regular practice to spend a little time alone in a quiet place and concentrate deeply on the holy name. He should utter and hear the name distinctly. It is impossible for the jva to single-handedly avoid and overcome the illusion of distraction. By the mercy of the Lord, however, this is accomplished with ease. Therefore it is essential to fervently beg for the Lords grace with great humility. This is the jvas only means of salvation.
88!
O Lord Caitanya! You are an ocean of compassion! My anxious heart begs mercy from You. If I do not become conscientious and pray for Your grace, then no one is more unfortunate than I am. Those who attempt to take up devotional service on the merits of their individual intelligence and mental expertise will find that all their endeavors are fruitless. Lord Kas mercy is the prime cause of success in all work. One who does not aspire to obtain the Lords mercy is indeed a very miserable soul. A little earlier we spoke about concentrating deeply on the holy name. Lord Caitanyas advice to everyone on this matter is found in the Caitanya-Bhgavata:
Hare Ka Hare Ka Ka Ka Hare Hare; Hare Rma Hare Rma Rma Rma Hare Hare. The Lord said, Here is the mahmantra, now go and do japa meditation and chant the holy names a prescribed number of times [nirbandha]. You will achieve all desirable perfection from chanting. Just chant the holy name constantly, because no rules or regulations can restrict it. [Caitanya-Bhgavata,
Madhya-ll 23.650] The word nirbandha needs elaboration. The sdhaka should chant the mah-mantra on tulas beads. A japa-ml has 108 beads. Four rounds on the ml makes a granthi. By gradually increasing his chanting, the sdhaka should aspire to chant 16 granthis or one lakh of holy names; in particular this number is considered as nirbandha. If chanting is then even further increased to three lakhs of names, the devotee will always be immersed in the Lords holy name. All the previous cryas and mahjanas have followed this instruction of Lord Caitanya and attained perfection. Even now, anyone can attain perfection by proper chanting. Everyone, including the liberated souls, the salvationists and materialists, are eligible to chant the holy name of the Lord. A distinctly different mood of chanting is visible in
liberated souls, but the nectar of the holy name is relished in any of these moods, whether in spiritual enjoyment because of union with the Lord, or in the pangs of separation from the Lord. One who wears the gem of Harinma-cintmai as a crown upon his head will certainly find shelter at rla Haridsa hkurs lotus feet.
90!
13. Maintaining Material Attachments of I and Mine

All glories to r Gaddhara Pait and Lord r Gaurga; all glories to Lord Nitynanda, the life and soul of rmat Jhnavdev; all glories to r Advaita crya, the Lord of Mother St; all glories to all the devotees of Lord Caitanya. Drenched in tears of ecstatic love, rla Haridsa hkur went on to explain, in a choked voice, the last of the offenses to the holy name. My Lord, this last nmpardha is the worst kind of offense. Its presence restricts the free flow of divine love, prema. Even after having taken spiritual initiation, most materially attached persons cannot fully give up bodily designations. They maintain a me and mine mentality that sidetracks them from the path of devotion. Physical designations, e.g. I am a brhmaa, I am Vaiava, I am a King; or this is my position, wealth, son, grandson and so on, symptomize spiritual immaturity and are deterrents to proper cultivation of devotional service. This terrible offense is only ameliorated when one surrenders to the holy name. Every devotee must cease all nmpardhas and surrender completely to the holy name. According to the scriptures, the process of surrender has six limbs. It is beyond my ability to describe them in detail.3 Yet I shall touch upon these six and place them before Your lotus feet. The vow to accept everything favorable for the execution of devotional service; likewise, to reject anything unfavorable; to be convinced that Lord Ka will always give protection; to depend wholly on Ka for every3
For a more detailed consideration of the six limbs of surrender, please see the loka: nuklyasya sakalpa prtiklyasya varjanam [Hari-bhakti-vilsa 11.676]. Also quoted in r Caitanya-caritmta, Madhya 22.100. r Harinma-cintmai! 91
thing; to always feel meek and humble; and to throw oneself at Lord Kas lotus feetthese are the six limbs of surrender. Devotional service is possible only while alive, hence one must accept only that which keeps the body and soul together. Life must be molded to facilitate devotional service; therefore one should develop a taste for objects that are connected to Lord Ka. Simultaneously, a natural distaste for deterrents to devotional service also develops within the heart. Lord Ka becomes the only protector and also the only maintainer, because no one is as dependable as He is. I, as His eternal slave, am somehow a part of Lord Kas family, and my only aspiration is to act according to Lord Kas will. One must give up false designations like brhmaa, dra, father, husband, king, subject, master, donor or maintainer, and relinquish all attachments to money, body, sons, wife, etc. Instead, one should center the attachments and relationships around Ka, thinking: He is the real Master and Lord, and His will is my imperative. I am ready to act only to fulfill Lord Kas desire and wont even think about my own wishes. I will adjust my household affairs for the Lords satisfaction. By His wish I will cross the material ocean. In times of both joy and sorrow I will remain eternally Lord Kas servitor. Only by His desire can I become compassionate to the suffering of others. All my moments of material enjoyment and my moods of austerity are experienced solely due to the Lords will. When these feelings arise spontaneously, one achieves the stage of tma-nivedana [surrender of the soul]. One unable to accept the six limbs of surrender is a prisoner of false ego who always thinks in terms of me and mine. He proudly declares, I am the master here. This household and family belong to me. The fruits of work are mine by right of labor, and I am their enjoyer, whether they be bitter or sweet. I am my own protector and maintainer. This woman is my
wife, here is my brother, he is my son. By the sweat of my brow I earn my own living. Success is the reward of my endeavors. Intoxicated with egoism, these materialistic persons overestimate their ability and intelligence. Scientists propagate their theories and develop technology to flaunt their denial of the Lords omnipotence and even of the Lord Himself. Among atheists, these are the worst demons. They take credit for the so-called advancement of scientific technology and for the material comfort it brings. But factually, all is done by the Lords will; this they conveniently forget. When the atheists hear of the glory of the holy name, they disbelieve it. Yet sometimes even they utter Kas holy name due to the pressure of social norms, but since this kind of chanting is bereft of faith, they never experience bliss. Such are the stereotyped ways of cheaters who make a mere show of religion. By repeating Kas name, even though in neglect, they earn a little piety, but they are deprived of the actual result of chanting: pure love of Godhead. The cause of their offensiveness is material engrossment. They are so captivated by the illusory potency that they are blinded, and it is extremely difficult for them to get free of their offensive condition. Only one who acquires a taste for pure devotional service becomes disgusted with material life; leaving it, he takes full shelter of the holy name. Leaving aside all material attachments and accepting voluntary poverty, one should humbly worship Lord Kas lotus feet, taking full shelter of the chanting of the holy name. He should search out the association of sdhus and serve them without material desires. Gradually his heart will become impregnated with attraction for the holy name. The egoistic mentality of me and mine will disappear, and he will surmount the ocean of material nescience. By hearing the glories of the holy name, the last traces of false ego will dissipate. Symptoms of a pure devotee will then blossom in his heart, and he will take to the six processes of surrender. He who finds
complete shelter in the holy name is a great soul, for he becomes the recipient of the treasure of ka-prema. Full spiritual benefit is not acquired simply by avoiding the ten nmpardhas. These ten offenses have their distinctive features; in being warned to avoid them, one is actually being ordered to positively implement the specific saintly qualities that render these apardhas impossible. Therefore, one must:
Not criticize, but glorify, the saintly Vaiavas. Worship Ka as the Supreme Absolute Lord. Realize the excellence of the guru who initiates one into the holy name. Comprehend the preeminence of the scriptures that reveal the glories of the holy name. Root out and destroy the desire to commit sins. Know within the heart that the holy name is eternally situated in pure transcendence. Preach the glories of the holy name only to the faithful. Give up ritualistic pious activities entirely, and surrendering fully to the holy name, chant without delusion.
When one is thus free from offenses, he becomes the most fortunate being. He acquires all good qualities and becomes eligible to receive Lord Kas causeless mercy. Very quickly his chanting awards him the divine fruit of bhva, the first stage of prema. Thus the offenseless chanter is immediately promoted from the sdhana or practice stage to bhva, or spontaneous pure devotional service. From bhva comes prema, which, according to the scriptures, is the mature fruit of pure devotion, the acme of all perfection. My dear Lord Caitanya, You have personally substantiated the fact that if any devotee chants the holy name free from offenses, hell quickly obtain ka-prema.
94!
If one continues to chant with offenses, then in spite of many endeavors, he will never attain pure devotion. The fruitive worker or karm enjoys heavenly bliss through karma; the jn obtains liberation as a result of empirical knowledge; but pure devotion of Lord Ka, which is very rarely attained, is available only through pure devotional service. The bliss of heaven and liberation is compared to mother-of-pearl [the shining inner surface of a pearl oyster shell], but pure devotion to Ka is a priceless gem, the pearl itself. It is the jvas prerogative to attain the success of his sdhana. The meaning of expert practice is that one avoids the ten nmpardhas. If one is sufficiently greedy for obtaining pure devotion, hell chant free from the ten offenses. He must diligently avoid each of the offenses with feelings of deep repentance for having ever committed them. He should pray sincerely at the lotus feet of the holy name and chant with determination. Only then will he be blessed with the mercy of the holy name, which will destroy all of his offenses. No other activity or penance can possibly exculpate his offenses. Offenses to the holy name of the Lord are dissolved solely through constant chanting. When they are thus destroyed, they can never reappear. Constant chanting means, apart from a minimal time for rest and other bare physical necessities, one should chant throughout all hours of the day with intense contrition. No other penance or ritual is as effective as this. When the offenses are destroyed, the pure holy name blossoms within the heart. The pure name of Ka delivers bhva and finally prema. O Lord Caitanya, I humbly pray at Your lotus feet that the ten offenses in chanting the holy name of the Lord never find a place in my heart. Please kindly grant that I may remain submerged in the nectar of the pure name.
r Harinma-cintmai!
95
This wretched Bhaktivinod is able to recite Harinma-cintmai with great joy only on the strength of rla Haridsa hkurs causeless mercy.
96!
14. Offenses in Devotional Service

All glories to r Gaddhara Pait, and to Lord r Gaurga; all glories to Lord Nitynanda, the life and soul of rmat Jhnavdev; all glories to Mother St, and to Advaita crya; all glories to rla rvsa Pait, and to all the devotees of Lord Caitanya. Lord Caitanya said, My dear devotee Haridsa, the conditioned souls of Kali-yuga will greatly benefit from this elaborate explanation of the offenses against the holy name that youve so far given. You are indeed a great spiritual stalwart and crya. rla Haridsa hkur is namcrya, or the foremost spiritual authority on the subject of the holy name. He practiced everything he preached. He taught the jvas about the pure holy name, the shadowy name or nmbhsa, and the glories of the holy name. He also instructed how one should quit committing nmpardha. He taught all this by his own example. Lord Caitanya continued, I very much relished your dissertation on the holy name. As an crya, you are exemplary; as a preacher, you are profound. You are always ornamented by the priceless gem of the Lords holy name. Rmnanda Rya taught me the esoteric science of divine mellows, and now you have instructed me on the profound philosophy of the holy name. Kindly speak on the different kinds of offenses made in the execution of devotional service. rla Haridsa hkur replied, You are asking about a subject that is more familiar to a servitor-devotee. My time is taken up in association with the holy name. I dont know what to say about all this, yet I cannot disregard Your instruction. I will speak whatever You make me say.
r Harinma-cintmai!
97
Offenses in devotional service [sevpardha] are numerous. In some scriptures, thirty-two offenses are listed, and in others, fifty. Scripture generally identifies four classifications of sevpardha. By definition, sevpardha is always related to Deity worship. The four classifications of offenses in Deity worship are: those pertaining to persons engaged in Deity worship, those pertaining to the installation of Deities, those pertaining to persons taking darana of the Deity in the temple, and those that generally apply in all cases. These can be easily determined. The list of thirty-two offenses in Deity worship is as follows: 1) entering the temple with shoes or alighting from a vehicle before the Deity as if on a promenade; 2) not observing the festival days; 3) forgetting to offer obeisances and prayers to the Deity; 4) entering the temple without having washed the hands and feet after eating; 5) offering worship to the Deity in an unclean or contaminated state; 6) offering obeisances with one hand; 7) circumambulating before the Deity; 8) extending the feet toward the Deity; 9) sitting on ones haunches before the Deity; 10) sleeping or reclining in the presence of the Deity; 11) eating before the Deity; 12) speaking lies before the Deity; 13) speaking out loudly before the Deity 14) talking with others before the Deity; 15) shedding false tears before the Deity; 16) quarreling before the Deity; 17) criticizing someone before the Deity; 18) giving charity to beggars before the Deity; 19) using abusive language before the Deity; 20) covering with a blanket or quilt before the Deity; 21) praising someone before the Deity; 22) acting immodestly before the Deity; 23) passing air before the Deity; 24) using or giving substandard paraphernalia for Deity worship in spite of having better; 25) eating or drinking un-offered food; 26) not offering seasonal fruits and vegetables; 27) offering contaminated food, first eaten by someone else, to the Deity; 28) sitting with ones back to the Deity; 29) offering obeisances to, or worshipping someone else before the Deity; 30) not glorifying and offering obeisances to ones guru before the Deity; 31) glorifying oneself before the De98! rla Bhaktivinod hkur
ity; 32) slandering the demigods before the Deity. These thirty-two sevpardhas are compiled from the scriptures by the realized sages. Other scriptural sources have listed additional offenses; these I mention briefly. It is offensive to eat opulently; to touch the Deity of Hari in darkness; to touch the Deity without proper rituals; to open the altar doors without an accompanying performance of music and song for the pleasure of the Lord; to offer food to the Lord that has been seen by a dog; to speak during Deity worship; to offer arti without putting a flower garland on the Deities; to worship Lord Ka with unattractive or non-fragrant flowers; to offer worship to Lord Ka without first cleansing the face and mouth; to offer worship to the Deity having neglected to take a bath after intercourse with ones wife; to be in the presence of a woman during her menstrual period; to offer worship directly after having kindled a fire; to pass air before the Deity; to offer worship wearing dirty or contaminated clothes; to offer worship while angry; to offer worship directly after having been at a cremation ground, or having touched a dead body or seen a dead bodys face; to offer worship while suffering from indigestion or dysentery; to offer worship immediately after eating; to offer worship while chewing betel or tobacco; to touch the Deity after having had a massage with oil; to worship with flowers from the pipal or castor tree; to worship at an inauspicious time; to worship while squatting on a small wooden stool; to touch the Lord with the left hand while bathing the Deity; to offer old or already offered flowers; to boast during worshipping; to spit habitually; to worship the Deity after having applied smudged or zigzag tilaka; to enter the temple without washing the feet; to offer the Deity food cooked by a non-Vaiava; to do pj in front of a non-Vaiava. One who is engaged in Deity worship must carefully avoid the sevpardhas, and all Vaiavas must strictly abstain from the nmpardhas and relr Harinma-cintmai! 99
ish the taste of pure devotional service to Lord Ka. The devotee himself is the best judge of which offenses to be vigilant about, according to the service he is engaged in. But the responsibility of avoiding nmpardha is applicable to every Vaiava at all times. That devotee who, in a secluded place, feeling separation from the Deity, is steadily engaged in worshipping the Lord in the mood of loving ecstasy [bhva], must diligently avoid the ten offenses against the holy name, because the nmpardhas are the source of all ills. Bhva-sev commences only after one has surmounted the nmpardhas. In this stage of sev, one has to be free from all offenses. In bhva-sev, mental service is foremost; there is hardly opportunity for sevpardha. O Lord Caitanya, You have instructed rla Raghuntha dsa Gosvm on the worship of r govardhana-il thus:
prabhu kahe,ei il kera vigraha ihra sev kara tumi kariy graha ei ilra kara tumi sttvika pjana acirt pbe tumi ka-prema-dhana eka kuj jala ra tulas-majar sttvika-sev eiuddha-bhve kari dui-dike dui-patra madhye komala majar ei-mata aa-majar dibe raddh kari This stone is the transcendental form of Lord Ka. Worship the stone with great eagerness. Worship this stone in the mode of goodness like a perfect brhmaa, for by such worship you will surely attain ecstatic love of Ka without delay. For such worship, one needs a jug of water and a few flowers from a tulas tree. This is worship in complete goodness when performed in complete purity. With faith and love, you should offer eight soft tulas flowers, each with two tulas leaves, one on each side of each flower. [r Caitanya-caritmta, Antya ll 6.294-297]
After thus advising him how to worship, Lord Caitanya Mahprabhu personally offered Raghuntha dsa the govardhana-il with His transcendental hand. As advised by the Lord, Raghuntha dsa worshipped the il in great transcendental jubilation. Svarpa Dmodara gave Raghuntha dsa two cloths, each about six inches long, a wooden platform and a jug in which to keep water. Thus Raghuntha dsa began worshipping the stone from Govardhana, and as he worshipped he saw the Supreme Personality of Godhead, Ka, the son of Nanda Mahrja, directly in the stone. Thinking of how he had received the govardhana-il directly from the hands of r Caitanya Mahprabhu, Raghuntha dsa was always overflooded with ecstatic love. The amount of transcendental bliss that Raghuntha dsa enjoyed simply by offering water and tulas is impossible to achieve even if one worships the Deity with sixteen kinds of paraphernalia. After Raghuntha dsa had thus worshipped the govardhana-il for some time, Svarpa Dmodara spoke to him as follows: Offer the Govardhana stone eight kauis worth of the first-class sweetmeats known as khj and sandea. If you offer them with faith and love, they will be just like nectar. Meditation upon the holy name of the Lord engenders bhva-sev or spontaneous loving devotional service. O Lord Caitanya, this is Your grace upon the jvas: all the different limbs of sdhana-bhakti or the practice of devotional service finally culminate in prema. One must therefore submerge himself in the nectar of chanting the holy name and forget all other processes of elevation. It is on the strength of rla Haridsa hkurs instructions that a lowly person without means can recite the Harinma-cintmai.
r Harinma-cintmai!
101
15. The Bhajana of Confidential Worship

All glories to r Gaddhara Pait and Lord Gaurga; all glories to Lord Nitynanda; all glories to r Advaita crya, the Lord of Mother St; all glories to all the devotees of Lord Caitanya. One who rejects all other processes of elevation and simply immerses himself in the chanting of the holy name is truly a magnanimous soul and is glorious in all respects. Lord Caitanya said, O Haridsa! Simply on the strength of your wonderful devotion, you are conversant with all knowledge. All the Vedic philosophical conclusions about the topics of the Absolute Godhead, the jva, my, the pure name of the Lord, nmbhsa and nmpardha are revealed in your speech. It is therefore rightly said of you that the Vedas gleefully prance upon your tongue. Lord Caitanya desired that the precepts of nma-rasa, the topmost spiritual science of the mellows of the holy name, be revealed through the mouth of rla Haridsa; and so the Lord spoke in that way. Lord Caitanya continued, Now please instruct Me about nma-rasa. How can a jva become eligible to receive it? rla Haridsa hkur then prayed at the Lords lotus feet, submitting that whatever he would speak on this subject would be inspired by the Lord Himself. rla Haridsa replied: The Vedas proclaim rasa, or transcendental mellow, to be of the same spiritual substance as the Supreme Absolute Truth and the realm of pure transcendence. Worldly poets dabble in a rasa that is totally mundane; factually theirs is not rasa, but a perversion of it. The rasa that exists beyond the jurisdiction of the twenty-four elements of material nature is transcendental and ever situated in pure goodness. This in truth is real rasa. Even the tmrmas, the self-satisfied transcendentalists who
have surpassed material nature, are unable to perceive this wonderful supra-mundane display of divine variegatedness; hence, they are bereft of rasa. Eternal rasa is the spiritual cognizance intrinsic in pure transcendence. It is ever-blissful and resides at the lotus feet of the Supreme Lord. The Supreme Absolute Truth exists distinctly as aktimn, or the Energetic, and akti or the energy. Qualitatively, aktimn and akti are the same, though some differences between the two are to be appreciated. aktimn is always the Absolute Autocrat, willful and independent, and akti always displays His full and supreme potency. The akti potency manifests in three ways: the cit potency or the spiritual nature, the jva or marginal potency, and my or material nature. The cit-akti reveals the Supreme Object, His holy name, abode, pastimes, beauty etc.; and Lord Ka is that Supreme Object. His exquisite dark complexion [yma] is His beauty. Goloka is His abode and the representation of His pastimes. His name, abode, form, qualities and pastimes are an ever-existent feature of the nondual spiritual substance. Transcendental variegatedness is the activity of the superior divine potency. Lord Ka is the original form of all spiritual qualities, and His eternal nature is His par-akti or His supreme divine potency. Therefore there is no inherent difference between the form of Ka and His divine nature of par-akti. Yet spiritual variety [rasa] creates an impression of difference. This is exhibited only in the spiritual world. The reflection of the par-akti is called my-akti or material nature. She is also known as the external potency. Ordered by Lord Ka, she has produced this material world, or Dev-dhma. The marginal region [taastha] of the par-akti manifests the jva-akti. The jva is eternal, inconceivably and simultaneously one with, yet differ104! rla Bhaktivinod hkur
ent from, the Supreme Lord. He is Lord Kas energy and is therefore counted among the paraphernalia of the Lords service. There are two categories of jvas: nitya-baddha and nitya-mukta, or eternally conditioned and eternally liberated souls. The eternally liberated jva is entitled to render eternal devotional service. The eternally conditioned jva is engrossed in material activities. He can be said to be of two types: extroverted and introspective. The introspective nitya-baddha jvas are endeavoring to reach out to Lord Ka. The extroverted jvas are totally absorbed in gross matter and thus are far removed from Ka; they simply want to exploit things originally meant for Lord Kas service for their own enjoyment. The more fortunate and pious jvas amongst the introspective ones come into contact with sdhus, and in their association take to chanting the Lords holy name, which ultimately transports them to the portals of the spiritual sky. The less fortunate introspective jvas are attracted to the paths of karma and jna, by which they worship many demigods or finally merge into the impersonal Brahman. The holy name of Lord Ka is the bud of the flower of rasa. Rasa is the essence of pure transcendence, and this rasa, by the grace of Ka, is propagated in the material world in the form of His holy name. With the first appearance of the bud of the holy name is invoked the enchanting ymasundara form of Ka in Goloka Vndvana. The sixtyfour transcendental qualities of Lord Ka exude like an irresistible fragrance from the flower-bud, now partially blossomed. When this flower comes into full bloom, it manifests the eternal and confidential pastimes of Lord Ka known as the aa-klya-ll, or the eight three-hourly pastimes. And although this manifestation is transcendental, it still appears to the devotee within the material world.
r Harinma-cintmai!
105
Latent within the jva are the miniscule spiritual potencies of hlda [bliss] and savit [knowledge]. The svarpa-akti [the internal potency of the Lord Himself] descends to contact and awaken these tiny spiritual potencies of the jva. All this is effected by the causeless mercy and influence of the holy name. The svarpa-akti contains the very essence of the hldin and savit potencies. The amalgam of the svarpa-akti with the jvas bliss and knowledge produces a mentality conducive to pure spontaneous devotion, known as the bhakti-svarpa-akti.4 Thus one reaches a state of perfection known as sthyi-bhva, or permanent emotion, which is also called rati. Four bhvas combine to transform rati to rasa. The four bhvas are: vibhva, anubhva, sttvika and vyabhicr [or sacr]. Vibhva, the element that excites sentiment, has two subdivisions: lambana and uddpana. lambana, or the person who is the object of sentiment, is again of two types: viaya [subject] and raya [receptacle]. The devotee of Lord Ka is the raya, and Lord Ka Himself is the viaya. Uddpana or the impetus is Lord Kas beauty, qualities etc. Anubhva [the physical expression of permanent emotions] is what results from vibhva, or the activities of lambana and uddpana. Later, when these emotions become more intense, they are transformed into sttvika-bhva [the eight principal ecstatic symptoms]. At the same time all the sacrbhvas [vyabhicr-bhvas, or apparently disturbing symptoms] also come into play. Rasa is like a machine. Rati, or permanent emotion, is the axle of this machine. Once the machine starts moving by the combined energy of the four bhvas, the permanent emotion or sthyi-bhva is then converted into rasa.
4
For a more complete discussion of the principles and expressions of rasa, along with numerous examples from the scriptures, please see r Bhakti-rasmta-sindhu. 106! rla Bhaktivinod hkur
The devotee, who is the raya [a shelter or container of ecstatic love for Ka], becomes the enjoyer of that rasa. And the rasa mentioned here is the vraja-rasa or the spiritual mellow of Vndvana. That rasa is the essence of everything, and is the highest goal for the jva. The Vedas expound four goals: dharma, artha, kma, and moka [religious principles, economic development, regulated sense enjoyment and liberation]. But beyond these goals of the Vedas, the actual acme of all perfection is rasa. Fully realized and perfected beings are entitled to taste that rasa. Amongst the introspective jvas, he who is attracted to pure devotional service is the most evolved. The jva takes up the path of bhakti only after he has accrued sufficient sukti [piety] from previous births. When he develops strong faith [raddh], he comes into contact with a pure and saintly spiritual master. By the grace of the spiritual master, he is initiated into the chanting of the Hare Ka mah-mantrathe holy names of the Divine Couple.5 Although in the beginning this jva has raddh, his desire for material success poses an obstacle on his path of progress. The spiritual master graces him with a disciplinary process suitable for overcoming this obstacle; thus he gains spiritual strength from chanting. Chanting on tulas beads and meditating on a fixed number of holy names daily is the best form of worship, and will surely lead to success. Therefore, in the beginning, a little time should be spent in seclusion daily for full concentration upon the holy name. Gradually, as chanting increases, a more profound relationship with the holy name develops, and the material impediments fall away.
[Hare is the vocative form of Har, a name of rmat Rdhr; Ka is the principal name of the Supreme Personality of Godhead, meaning the all-attractive One; and Rma may be understood either as the name of Kas brother, Lord Balarma the son of Rohi, or as a name of Lord Rmacandra, the hero of the Ramyaa.] r Harinma-cintmai! 107
The path of bhakti features two broad occupations: Deity worship, and chanting and meditating upon the holy name. Although both occupations are expedient, chanting and meditating on the holy name is preferred by the more deeply serious devotees. Many elevated pure devotees sometimes chant aloud the holy names on their beads, and at other times meditate upon Kas pastimes on the beads. The advantage of performing krtana, or audibly chanting the mah-mantra on the beads, is that three kinds of devotional servicehearing, chanting and rememberingare accomplished simultaneously. Of course, all the nine limbs of devotional service reside in the holy name, but chanting and remembering are the two best limbs. Chanting automatically manifests the other aspects of devotional service, e.g. pda-sevanam, dsyam, skhyam, tma-nivedanam, and so on. With full faith that the holy name and the person Ka are one and the same, and discarding the nmpardhas, one should chant in a lonely place with deep concentration. Three kinds of jvas are captivated by the external phenomena: the gross materialists, the karms and the jns. They are therefore all extroverts, chasing after false hopes for happiness. The gross materialist endeavors for sensual delights. The karm aspires for ephemeral heavenly bliss in the hereafter. The jn is wholly concerned with how to mitigate his existential suffering. After surpassing these stages, the jva becomes introspective. The introspective jva is divided into three categories: kaniha, madhyama and uttama [neophyte, intermediate and advanced]. The introspective neophyte rejects demigod worship and worships only Ka, though with certain material motivations. He is inexperienced in the understanding of the spiritual identities of himself, Lord Ka, and the pure devotee of the Lord. Though he is simple and nave, he is not offensive; he is just preoccupied with himself. Therefore, the neophytes are not
considered to be pure Vaiavas, though they are certainly to be seen as vaiava-prya or resembling Vaiavas. The intermediate introspective jva, or the madhyama, is a pure devotee and is very firmly situated in devotion. As for the uttama or advanced introspective jva, so much can be said about him: he has reached a state of perfect equanimity. One cannot become truly introspective without first being situated in knowledge of the equal position of the holy name and Ka Himself. The introspective jva automatically has a single-minded faith in the Supreme Lord; hence, he is entitled to chant the holy name purely. The order of discipline or sdhana-krama is as follows: The introspective devotee must at first discard all the ten offenses and simply meditate on the holy name, trying to chant constantly. He should distinctly pronounce the holy name and meditate upon the transcendental sound vibration. When his chanting is clear, steady and blissful he should try and meditate on the ymasundara form of the Lord. With chanting beads in hand, his chanting and meditation should seek out the transcendental form of the holy name. He will indeed see with spiritual vision the real meaning the name represents. Another method he may employ to see this form is to sit in front of the Deities, drink the beautiful form of the Lord with his eyes and meditate upon the holy name. Even after reaching the stage where the holy name and the form of the Lord become one, he must try to remember the transcendental qualities of Lord Ka. The holy name and the qualities of Ka must merge through constant chanting. Next, he goes on to practice the remembrance of Kas pastimes; generally, these will be pastimes that facilitate meditation upon the holy name. The ll-smaraa or pastime meditations also gradually become one with
the holy name, form, and qualities of the Lord. At this point, the first rays of nma-rasa, or the transcendental mellows of the holy name, dawn on the horizon of perception. Progressively, the devotees practice of llsmaraa intensifies to the point where he begins to meditate on the most confidential pastimes of the Lord known as the aa-klya-ll, or the eightfold pastimes of Rdh-Ka. When his meditation reaches maturity, rasa rises in full glory. Aa-klya-ll smaraa is also known as sv-rasik worship. In this stage of bhajana, Lord Ka manifests Himself according to the time and place of the pastime being meditated upon. Now the devotee realizes the full grace of his spiritual master, who, in his eternal spiritual form [siddha-svarpa], guides the disciple to a sakh or gop, who in turn introduces him into the pastimes of the Lord. Of all the gops, rmat Rdhr, the daughter of King Vabhnu, is the acme of excellence. She embodies the highest spiritual sentiment, mahbhva; serving Ka under Her leadership is the most sublime spiritual experience. The five main rasas or spiritual mellows are: nta [neutrality], dsya [servitorship], sakhya [friendship], vtsalya [parenthood], and gra or mdhurya [conjugal love]. Of these, gra is the highest. Devotees eligible to enter the conjugal rasa are the intimate followers of r Ka Caitanya. In this rasa, Lord Ka has many ythevrs or female group leaders, but everyone prefers rmat Rdhr. She is the direct manifestation of Lord Kas svarpa-akti or spiritual potency, and all the other vraja-gops are Her expansions. She is the absolute embodiment of all the rasas. It is therefore essential that the rasika devotee enrolls in Her ytha or group. Service to Lord Ka in Vraja is impossible without first taking shelter of the vraja-gops. One should enter rmat Rdhrs camp and serve directly under Lalit-dev.
110!
In the discipline of rasa, sdhana [practice] and bhajana-siddhi [perfection of worship] move into near proximity of one another; thus the wide gap between them closes. In a short time, the servitors spiritual form begins to take shape. By the mercy of the ythevr, he is quite easily overpowered by attraction to Lord Ka. This strong spiritual attraction eliminates the gross and subtle material concept of his form that was caused by his turning away from Ka. Thus the jva gains entrance into Vraja in his original spiritual form. Up to this point, the jvas progress in spiritual life can be framed in words; beyond it, his relationship with the Lord is indescribable. It can only be perceived by Your grace, Lord Caitanya. gra-rasa is the most brilliant rasa, because in the spiritual world this rasa outshines every other relationship. By adopting the bhauma-vraja-rasa, or the vraja-rasa available on this material plane in Vndvana-dhma, one becomes eligible to obtain the gra-rasa. r Rmnanda Rya said:
ataeva gop-bhva kari agkra rtri-dina cinte rdh-kera vihra siddha-dehe cinti kare thi sevana sakh-bhve pya rdh-kera caraa gop-nugatya vin aivarya-jne bhajileha nhi pya vrajendra-nandane Therefore one should accept the mood of the gops in their service. In such a transcendental mood, one should always think of the pastimes of r r Rdh and Ka. After thinking of r r Rdh and Ka and Their pastimes for a long time, and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotees attain an opportunity to serve r r Rdh and Ka as one of the gops. Unless one follows in the footsteps of the gops, he can not attain the service of the lotus feet of Ka, the son of Nanda Mahrja. If one is overr Harinma-cintmai! 111
come by knowledge of the Lords opulence, he can not attain the Lords lotus feet even though he is engaged in devotional service. [r Caitanya-caritmta, Madhya 8.228-230]
The devotee who is naturally inclined to cultivate the conjugal rasa must accept the superior guidance of a vraja-gop. The jva is not entitled to serve Ka in conjugal mellow as a male. Pure devotional service to Lord Ka at its best is possible only in the form of a vraja-gop. One can become a vraja-gop when eleven transcendental sentiments adorn the heart. They are: 1. sambandha [relationship] 2. bayasa [age] 3. nma [name] 4. rpa [form] 5. ytha-pravea [entrance into a group] 6. vea [attire] 7. j [permission] 8. bsa-sthna [place of residence] 9. sev [service] 10. parkh [excellence] 11. plya-ds-bhva [the mood of a kept maidservant of Ka] The devotee may be in any worldly form, but he must cultivate these eleven sentiments and perform bhajana properly. While cultivating these eleven gop sentiments, five stages of consciousness develop. They are: 1. ravaa-da [the stage of hearing] 2. varaa-da [the stage of acceptance]
3. smara-da [the stage of remembering] 4. pana-da [the stage of application] 5. sampatti-da [the stage of inheritance] rla Rmnanda Rya says:
sei gop-bhvmte yra lobha haya veda-dharma-loka tyaji se ke bhajaya vraja-lokera kona bhva la yei bhaje bhva-yogya deha p ka pya vraje One who is attracted by the ecstatic love of the gops does not care about the regulative principles of Vedic life or popular opinion. Rather, he completely surrenders unto Ka and renders service unto Him. In this liberated stage the devotee is attracted by one of the humors [rasas] in the transcendental loving service of the Lord. As he continues to serve the Lord in that mood, he attains a spiritual body to serve Ka in Goloka Vndvana. [r Caitanyacaritmta, Madhya 8.220, 222]
So saying, rla Rmnanda Rya instructs us to first attain the form and mood of a vraja-gop in order to obtain service in the conjugal mood. When a sdhaka devotee, having heard about Lord Kas pastimes, is attracted to the conjugal mellow, he should take further instruction on rasa from a realized, saintly spiritual master. This is called the stage of hearing or ravaa-da. When the sdhaka devotee anxiously and eagerly accepts the conjugal mellow, varaa-da commences. Then, by pure remembrance of the sentiments of rasa, he desires to practice them; he then reaches the third stage, smara-da. When he is able to perfectly invoke these sentiments of rasa, he attains pana-da or prpti-da. Finally, when he can separate himself from all his temporal material designations and is steadily fixed in that original spiritual identity for which he yearns, he has reached sampatti-dathe inheritance of his spiritual identity.
If, after having tested the disciple, the spiritual master determines that he is eligible to perform bhajana and serve in the gra-rasa, he then confidentially informs the disciple about his eternal spiritual role as a majar in rmat Rdhrs camp, under the supervision of r Lalit-dev. The spiritual master teaches the disciple how to develop the eleven sentiments of the gops, how to meditate on the aa-klya-ll, and how to be properly established in both. So that he may fully understand them, the sdhaka is shown his siddhadeha or spiritual identity, viz. his spiritual name, form, qualities, service and so on. The spiritual master also discloses to the disciple who his parents are in the sdhakas majar identity, which house she was born in, who her husband is, and so on. At this point, the disciple must spurn all Vedic religious pursuits and simply be a fully surrendered maidservant of rmat Rdhr, the camp leader. Thereafter, the guru will reveal in detail the disciples eternal service to rmat Rdhr in the aa-klya-ll. The sdhaka [now a female sdhak] embraces these revelations in varaa-da. He enters into smaraa-da when he actually remembers them on his own; and so, in this way, the sdhaka takes spiritual birth as a gop in Vraja. As the spiritual master discerns the pure inclination of the disciples heart, the disciple will also disclose his own taste for the mellow or rasa to help the spiritual master. Until the pure natural intentions and mellow tastes are clearly sorted out, the spiritual masters instructions about them will not be unequivocal. Ruci or taste is the natural propensity born out of concentrated sukti or piety. There are two kinds of piety, past sukti and present sukti. Those who are not attracted to the gra-rasa, but prefer dsya or sakhya, must receive pertinent instructions on these relationships in order to get the fruit of their devotion, otherwise they will return to a life of anarthas. The great soul ymnanda at first was not aware of his own siddha114! rla Bhaktivinod hkur
ruci or permanent spiritual mellow, and so he was made to embrace the sakhya-rasa or the mellow of fraternity. Later, by the grace of rla Jva Gosvm, he became entitled to perform bhajana in his real ruci or spiritual proclivity. This is a well-known story. O Lord Caitanya, in Your line of teaching on this subject, spiritual acumen and eligibility count above all else. The sdhaka has his own sva-ruci or natural taste as a gop. Other rucis [such as the acceptance of a husband] are falsely attached to this sva-ruci before the sdhaka finally embraces the authentic ruci. But by the grace of his spiritual master, the sdhaka nonetheless attains Kas service according to his natural ruci in the parakya-rasa or paramour relationship. Rasa can never come to a full bloom other than in the parakya-rasa. The summit of Your teachings, O Lord Caitanya, is that the parakya attitude is permanent in the pastimes of the Lord, both in their appearance [when Ka descends to Vrajabhmi] and their disappearance [into the invisible Vraja of the transcendental world]. 6 gra-rasa is totally devoid of even an iota of materialism. The transcendental jva, in order to enjoy and exchange rasa, becomes a transcendental gop, rendering devotional service to the transcendental personalities of r Rdh and r Ka in the transcendental realm of Vndvana. The slightest tinge of the mundane man-woman relationship is nonexistent there. Only the purest and most ideal conception of conjugal love is manifest as the transcendental mellow. And knowledge of this is available only from a pure devotee spiritual master. Other than by his grace, this inconceivable truth cannot be discovered. It is beyond the realm of speculation and pedantic scrutiny and its understanding is extremely rare.
6
See A.C. Bhaktivedanta Swami Prabhupda, r Caitanya-caritmta, di 4.50 [Bhaktivedanta Book Trust, Los Angeles, 1974] purport, for further elaboration on this confidential topic. r Harinma-cintmai! 115
Complete perfection remains elusive unless one enthusiastically performs sufficient sdhana to elevate himself from the stage of smaraa-da to pana-da. The confidential process of pana-da is ineffable and devoid of any ostentations like jna, karma or yoga. Externally, the devotee engages himself fully in chanting the holy name and leads a simple renounced life. Internally, he keeps the splendorous flames of rasa burning with pure intensity all the time. Those sdhakas who are prone to a pompous external display of devotion, or who fail to steadily and properly direct their internal spiritual aspirations, are unable to elevate themselves from the platform of smaraa to pana-da. Thus the sdhaka may linger, unaccomplished, through many lifetimes of devotional practice. This path of worship or bhajana is the simplest; but if the purity of the bhajana is in any way disfigured by a tinge of the contaminated desires for recognition, distinction or reverence, then the sdhaka is thrown off the path of vraja-sdhana, or bhajana in the mood of Vraja. One must approach the spiritual master with simple humility and learn this pure process properly. Here is how perfection is most easily obtained: the jva is pure spirit soul, part and parcel of the Absolute Whole. He has a transcendental original form that is all-perfect. He has forgotten his perfect spiritual state and come under the clutches of my. He is offensive to Lord Ka and is inebriated with the false mundane designations of his gross body. If, by the mercy of a pure devotee spiritual master, he regains knowledge of his actual origin, then the rediscovery of his original identity can quickly be accomplished. There are two methods of sdhana-bhakti: one is vaidh [under rules and regulations], and the other is rgnuga [spontaneous]. In the beginning, these two methods appear to be contradictory, but upon comprehension of their esoteric purpose, the differences between them are dissolved. The vaidh method of sdhana is a product of scriptural demands and conces116! rla Bhaktivinod hkur
sions. Rgnuga sdhana is born out of an intense attraction for the activities of the residents of Vraja. The first method is for the general mass of people, whereas the second is extremely rare and confidential. Every mood and thought of the vaidha-bhakta during his meditation and remembrance upon Ka must be cross-checked with scriptural injunctions. Gradually, his raddh leads to nih [firm faith], then to ruci [taste or attraction], then sakti [attachment]. When he reaches the first stage of spontaneity tinged with bhva, he discards his dependence upon scriptural logic, knowing it to be an impediment to his progress. After this, he is elevated to the stage of pana-da. In the smaraa-da stage of rgnuga-sdhana, the sdhaka first remembers the eleven sentiments of the gops. These sentiments must adorn his emotions before he can remember the aa-klya-ll. There are five levels of development in smaraa-da. Initially, his remembrance will not be steady; this level is called smaraa. Sometimes he remembers the sentiments, his position and his service, but at other times he forgets. But by steady practice of smaraa, gradually he reaches permanency of remembrance; this state is known as dhraa. As one meditates on every aspect of the subject of remembrance, part by part, minutely, dhraa develops into fixed meditationthis is dhyna. When dhyna becomes continual, it is called anusmti; following anusmti is the fifth level of remembrance, samdhi, when the devotee has no interest in anything other than perfect absorption in the pastimes of Lord Ka. From the samdhi level of smaraa-da, the crucial ascension to panada or the stage of application takes place. For one who is not adept, elevation through the five stages of smaraa-da to pana-da may require many yugas of effort. For a dexterous sdhaka, reaching pana-da is accomplished quickly.
r Harinma-cintmai!
117
In the pana-da stage, identification with the psychophysical body is reduced to insignificance, and his spiritual identity becomes predominant. Intermittently, his spiritual identity or svarpa manifests, and he experiences sublime ecstasy in rendering devotional service to r r RdhKa in Vraja. These experiences develop until he spends long periods of time in Vraja interacting with others in his vraja-svarpa, seeing the dhma and the transcendental pastimes within. In this elevated stage, constant bhajana and nma will inevitably bring about a face-to-face meeting with the blessed Lord ymasundara. By the Lords merciful will, all trace of the devotees subtle body of mind, intelligence and false ego will be extinguished with the demise of the gross body of five elements. This is when the devotees pure spiritual form fully manifests, minus all material coverings. In the mood of pure bhva, he takes up his eternal service to r r Rdh-Ka in the transcendental dhma. He thus becomes a sdhana-siddha or a perfected conditioned soul who is now reinstated in his svarpa through sdhana and bhajana. He now serves the Lord in the company of nitya-siddhas, the eternal associates of the Lord who were never conditioned. The holy name is the greatest and yet the easiest obtainable spiritual treasure. This treasure is obtained when the jva simply chants with faith and devotion, not caring for karma, jna and yoga. The jva quickly and easily ascends to the highest perfection by following the method of nmabhajana already described. This method is the best of methods, even better than other methods of bhakti. The basic requirement for successful accomplishment of nma-bhajana is that the sdhaka must totally shun bad association and engage in the practice of devotional service in the company of saintly devotees of the Lord. Pure love of Ka is the expression of unalloyed devotional service. Only a pure devotees heart has the inclination
and capability of receiving prema; the non-devotee's heart denies it. Prema refuses to enter the heart of one who does not keep the company of pure devotees. The jvas decision to accept either good or bad association has a powerful and lasting influence on his destiny. There are three essential traits that must be cultivated to obtain success in chanting: saintly association, isolation from the disturbances of mundane life, and determined, confident enthusiasm. After saying this, rla Haridsa hkur declared himself to be very low and materially engrossed, bereft of good association and always engaged in self-deception. Although rla Haridsa is himself a nitya-siddha associate of the Lord, he expressed himself in this humble way. Humility is the ornament of prema. rla Haridsa continued, O Lord, kindly shower upon me Your causeless mercy [ahaituk-kp]. I pray that You grant me entry into the realm of bhakti-rasa. Saying this, rla Haridsa fell unconscious in loving ecstasy, fully self-surrendered at the Lords lotus feet. Ahaituk-kp means causeless mercy. By saying this, rla Haridsa implied that he was spiritually unaccomplished and therefore had no hope for the kind of mercy Lord Ka bestows upon His pure devotees. In his mood of utter helplessness he simply prayed for Lord Caitanyas unconditional grace. rla Haridsa hkur is famous for nma-bhajana and teaching the glories of the holy name, yet he is also the recipient of Lord Caitanyas mercy. He is such an authority on the philosophy of nma-rasa that once, when Lord Caitanya was relishing the topics of Rdh-Ka ll with r Rmnanda Rya and Srvabhauma Bhacrya in the courtyard of rla Haridsa hkurs bhajana-kura, rla Haridsa repeatedly expounded at length on the glories of nma-rasa to the rapt attention of the other exalted persons present.
Hearing this, Lord Caitanya was moved by divine loving emotions. He lifted rla Haridsa up and embraced him. The Lord then spoke in confidence to him. O Haridsa! Listen attentively to what I have to say. The truth about the holy name will be hidden by mischievous rascals who will create a dark shroud of ignorance over the entire world. At that time, these excellent and unrivaled instructions of yours about chanting in the association of saintly persons shall be understood only by a remaining handful of devotees. What did Lord Caitanya mean by mischievous rascals? The prime candidates for this appellation are the various upstart sects like the sahajiys, ulas, bulas and so on, who propagate bogus mundane doctrines disguised as Mahprabhus own teachings. Indeed, they conceal from the world the pure philosophy of Ka consciousness expounded by the Lord Himself in His r ikaka. The Lord continued, The true path of the holy name will be followed by saintly souls who are totally detached from material life. They will chant the holy name with bhva; because of this, they will be known as rasikabhaktas. Their bhva will be that of separation. By their chanting they will relish the pastimes of Rdh-Ka and Their eight principal gop girlfriends. The jva is blessed with pure bhakti only on the strength of his sukti, or piety and faith. Not everyone is entitled to have such devotion. In order to intensify their devotion, I have descended and propagated the chanting of the holy name as the religion for this age. The chanting of the mahmantra: Hare Ka, Hare Ka, Ka Ka, Hare Hare; Hare Rma, Hare Rma, Rma Rma, Hare Hare is factually the jvas inherent and eternal religion.
120!
O Haridsa! I depend upon you to accomplish this task, and thus I hear from you the glories of the holy name. The Harinma-cintmai, the touchstone of the Lords holy name, is an unfathomable mine of divine nectar. Whoever tastes it is truly fortunate and is blessed by Ka. He is a great soul and always blissfully serves Lord Ka in spontaneous loving devotion. I am a fallen soul; I clasp his feet and humbly pray that the remnants of this nectar should be distributed profusely, thus spreading the divine bliss to everyone. Thus ends r Harinma-cintmai.
r Harinma-cintmai!
121

Harinama Cintamani Print

Загружено:

Сведения о документе

Исходное описание:

Оригинальное название

Авторское право

Доступные форматы

Поделиться этим документом

Поделиться или встроить документ

Параметры публикации

Этот документ был вам полезен?

Это неприемлемый материал?

Авторское право:

Доступные форматы

Harinama Cintamani Print

Загружено:

Авторское право:

Доступные форматы

r Harinmacintmai

esotericteaching.org ISBN 978-0-557-92090-7

Under the following conditions:

More fine books from Esoteric Teaching Seminars: http://www.esotericteaching.org/home/books

Transliterated Sanskrit Words

rla Bhaktivinod hkur

1. The Glories of the Holy Name

rla Bhaktivinod hkur

rla Bhaktivinod hkur

2. Chanting the Holy Name

rla Bhaktivinod hkur

rla Bhaktivinod hkur

3. Nmbhsa or the Unclarified Name

rla Bhaktivinod hkur

rla Bhaktivinod hkur

4. Criticizing Saintly Persons

5. Considering the Demigods Independent of Ka

6. Disobeying or Disrespecting the Spiritual Master

rla Bhaktivinod hkur

7. Criticizing the Vedic Scriptures

8. Considering the Glories of the Holy Name to be Imaginary

9. Sinning on the Strength of Chanting the Holy Name

rla Bhaktivinod hkur

10. Instructing the Glories of the Holy Hame to the Faithless

rla Bhaktivinod hkur

11. Equating Chanting with Pious Activities

rla Bhaktivinod hkur

rla Bhaktivinod hkur

12. Chanting Inattentively is Offensive

rla Bhaktivinod hkur

rla Bhaktivinod hkur

13. Maintaining Material Attachments of I and Mine

rla Bhaktivinod hkur

rla Bhaktivinod hkur

14. Offenses in Devotional Service

15. The Bhajana of Confidential Worship

rla Bhaktivinod hkur

rla Bhaktivinod hkur

Вам также может понравиться