r r Guru-Gaurgau Jayata

r Hari-Nma Mah-Mantra
Compiled by

Tridaisvm rmad Bhaktivednta Nryaa Mahrja

Gauya Vednta Publications

Tridaisvm rmad Bhaktivednta Nryaa Mahrja

Dedicated to

the Founder of the r Gauya Vednta Samiti and the best amongst the 10th generation of descendants in the Bhgavat-Parampar from r Ka Caitanya Mahprabhu r Gurupdapadma r Gauya Vednta crya Kesar Nitya-ll Pravia O Viupda Aottaraata

r rmad Bhakti Prajna Keava Gosvm Mahrja

English titles by rla Bhaktivednta Nryaa Mahrja:

The Nectar of Govinda-ll Going Beyond Vaikuha Bhakti-rasyana r Prabandhval r ikaka r Bhakti-rasmta-sindhu-bindu r Mana-ik Bhakti-tattva-viveka Rays of The Harmonist r Gauya Git-Guccha The Essence of All Advice r Upademta The Pinnacle of Devotion Shower of Love My ik-Guru and Priya-Bandhu Arcana Dpik Gauya Vaiavism vs. Sahajiyism Veu Gta Secret Truths of the Bhagavata rmad Bhagavad-Gt r rmad Bhakti Prajna Keava GosvmHis Life and Teachings Published by Gauya Vednta Publications

Books are available from:

r Keavaj Gauya Maha Mathur, U.P. 281001, India Tel: (0565) 502334 harekrishna@vsnl.com r Rpa-Santana Gauya Maha Sev Kuja, Vndvana U.P. 28112, India Tel: (0565) 443270 r Devnanda Gauya Maha Navadvpa, West Bengal, India Tel: 03472-40068 r Gour Govinda Gauya Maha 32 Handsworth Wood Road Birmingham B20 2DS, England Tel: 0121 682 9159 gourgovinda@hotmail.com

Second Edition Puruottama Month 2001

All copyrights reserved by Gauya Vednta Publications

Printed in Singapore

Contents
r Hari-Nma Mah-Mantra .......................................... 1 The Sequence of the Mah-Mantra ................................. 3 r Caitanya Mahprabhu and the Mah- Mantra ....... 17 Commentaries on the Mah-Mantra ............................ 25

Mdhurya-May .................................................................. 25 Aivarya-May ..................................................................... 26 Yugala-Smaraa-May ....................................................... 27 rla Jva Gosvm .............................................................. 27 rla Gopla Guru Gosvm .............................................. 30 rla Raghuntha Dsa Gosvm ..................................... 34 rla Bhaktivinoda hkura ............................................. 36 Pada-kalpataru .................................................................... 38

The Glories of r Hari-Nma ........................................ 41

Nma Svarpa .................................................................... 41 In Kali-Yuga Nma Bestows All Perfection ................... 41 The Glories of Nma as Described by the Ancient cryas ................................................................. 42 The Glories of Chanting Nma Exceed the Glories of Direct Brahma Realization ................................................ 43 The Superiority of Nma Krtana ................................... 44 The Superiority of Nma Krtana Compared to Dhyna & Pj .................................................................... 44 Nma is not Governed by Rules Regarding Time, Place or Circumstance ..................................................... 45 Nma Sakrtana is the Sdhana & the Sdhya for Everyone ......................................................................... 46

Hari-Nma by rla Bhaktivinoda hkura .............. 47

Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare

R HARI-NMA MAH-MANTRA
ccording to eternal stras such as the Vedas, Upaniads, Puras and Sahits, the transcendental name (nma-brahma), hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare is the mah-mantra (supreme mantra) for deliverance in Kali-yuga1. The primary occupational duty (dharma) of this age is to chant and perform sakrtana of this sixteen word mah-mantra. The name of Bhagavn is directly the personal form (svarpa) of Bhagavn. Bhagavn r Ka has filled His names with His sweet form, His sweet pastimes and all of His potencies. Bhagavn is the possessor of His name and is thus called nm. Although He (nm) and His name (nma) are nondifferent, in certain circumstances, the mercy of nma-brahma exceeds that of nm-brahma. By His causeless mercy Svaya Bhagavn r Ka appears in the form of nma to deliver the conditioned souls. One who is most fortunate takes dk in r-hari-nma mah-mantra from a bona fide guru who himself is constantly absorbed in r hari-nma. In this way he worships r Bhagavn by performing congregational chanting of His names (sakrtana), daily chanting a fixed number of names (japa),
1 A yuga is defined as being one age within a cycle of four ages in the life of a universe. They are named Satya, Treta, Dvpara and Kali. Each age has consecutively less good qualities, longevity, auspiciousness, etc. The final, most degraded age is Kali-yuga (the age of quarrel and hypocrisy), in which we are now living. This age lasts for 432,000 years of which 5,000 have already passed.

r Hari-Nma Mah-Mantra

and remembering r Bhagavns name (smaraa). stra states that in Kali-yuga it is more glorious to perform nmasakrtana loudly than to perform nma-smaraa or japa. japato hari-nmni sthne ata-gudhika tmna ca punty uccair japan rotn punti ca

(r Nradya spoken by Prahlda Mahrja)

A person who chants r-hari-nma loudly is one hundred times superior to one who chants quietly. The person who chants quietly only benefits and purifies himself, whereas one who chants loudly also benefits and purifies all who hear him, such as animals, insects, birds, trees and creepers. Such entities cannot chant, but they can be delivered from the ocean of birth and death simply by hearing this hari-nma. Thus, in this age of Kali, the crest-jewel of all kinds of sdhana is to perform sakrtana of the sixteen word harinma mah-mantra. r Caitanya Mahprabhu is PvanaAvatr, the most merciful avatra who purifies Kali-yuga. He therefore instructs us to perform r hari nmasakrtanakrtanya sad hari. (r ikaka 3) The Bhad-Nradya-Pura clearly states: harer nma harer nma harer nmaiva kevalam kalau nsty eva nsty eva nsty eva gatir anyath To make spiritual progress in Kali-yuga there is no other way, there is no other way, there is no other way than by chanting the holy name, chanting the holy name, chanting the holy name.

THE SEQUENCE OF THE MAH-MANTRA

ne school of thought says that the mah-mantra should be chanted in the following sequence: hare rma hare rma rma rma hare hare hare ka hare ka ka ka hare hare This understanding is based on the following points:

1) The Kali-santaraa Upaniad, published by Venkatesh Press, Mumbai, states that this mah-mantra begins with the words hare rma hare rma rma rma hare hare followed by hare ka hare ka ka ka hare hare. 2) In a book called Kalya from Gorakhpura, the mah-mantra is written in the above mentioned sequence. 3) r Rma appeared in Tret-yuga. Later r Ka appeared in Dvpara-yuga. It is therefore logical to chant hare rma first and then hare ka. The above mentioned views are both illogical and unfounded: 1) Earlier publications of the Kali-santaraa Upaniad by Venkatesh Press, Mumbai, clearly state that the mahmantra begins with hare ka and not with hare rma. These earlier publications are still preserved in libraries in Calcutta and Jaipura. 2) Kalya, published by Gt Press, Gorakhpura, is not a bona fide proof with which to support the above perspective.

r Hari-Nma Mah-Mantra

3) That Tret-yuga is followed by Dvpara-yuga has no effect on the eternal mah-mantra. The mah-mantra is beyond all yugas and time. This topic can only be understood by chanting the brahma mah-mantra, the deliverer of all yugas. Reference to r Bhagavns names in the different yugas can be found in the Ananta-Sahit: Satya-yuga: nryaa-par vedh nryaa-parkar nryaa-par-mukti nryaa-par-gati Nryaa is declared the Supreme in all the Vedas. Nryaa is the supreme combination of all letters. Realization of Nryaa is the supreme liberation. Nryaa is the supreme goal of life Tret-yuga: rma nryananta mukunda madhusdana ka keava kasre hare vaikuha vmana He Rma! He Nryaa! He nanta! He Mukunda! He Madhusdana! He Ka! He Keava! He Kasre! He Hare! He Vaikuha! He Vmana! Dvpara-yuga: hare murre madhu-kaiabhre gopla govinda mukunda aure yajea nryaa ka vio nirraya m jagada raka Hare, Murre, Madhu-Kaiabhre, Gopla, Govinda, Mukunda, aure (Lord of all yajas), Nryaa, Ka,

The Sequence of the Mah-Mantra

Viu! He Jagada, please protect me! I have no other shelter. Kali-yuga: hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare oaaitni nmni dvtriad varakni hi kalau yuge mah-mantra sammato jva-trae Hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare. This hari-nma mahmantra consists of sixteen names and thirty-two syllables. In Kali-yuga this mantra can deliver all jvas. Thus, in regard to the third point, it is evident that the brahma mah-mantra (Kas name) was present as the deliverer even in Tret-yuga, before the appearance of Ka in Dvpara-yuga, with names such as Mukunda, Madhusdana, Ka, Keava and Kasri. Therefore, the advice and arguments given about the reversed sequence of the mah-mantra are invalid. The lokas of the Ananta-Sahit clearly state that in the Upaniads, such as the Kali-santaraa Upaniad, the mah-mantra is written in the following sequence: hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare. Nradaj received the mah-mantra in this sequence from his guru, Brahmj, and this tradition is still practiced today in the Brahma-Mdhva-Gauya-VaiavaSampradya. In other sampradyas, however, this mahmantra does not descend through the guru-parampar, and therefore its secret and sequence are unknown to per-

r Hari-Nma Mah-Mantra

sons in those sampradyas. It is no wonder that they reverse the sequence of the mah-mantra and begin it with hare rma. Other bona fide stras give evidence regarding the form of the mah-mantra: iyasyodamukha-sthasya harer nmni oaa sarvyaiva tato dadyn mantra trai-lokya-magalam

(r-jnmta-sra)

r Gurudeva should recite the sixteen word hare ka mantra to the disciple before initiating him into the gopla-mantra, which brings auspiciousness to the three worlds. To receive this gopla-mantra, the disciple must sit facing north and receive the mantra in his right ear. In stras such as the Brahma Ymala, Lord iva describes the svarpa (form) of the mah-mantra: hari vin nsti kicat ppa-nistraka kalau tasml lokoddhrartha hari-nma prakayet sarvatra mucyate loko mah-ppt kalau yuge hare-ka-pada-dvandva keti ca pada-dvayam tath hare-pada-dvandva hare-rma iti dvayam tad-ante ca mah-devi rma rma dvaya vadet hare hare tato bryd hari-nma samuccararet mah-mantra ca kasya sarva-ppa-praakam iti

The Sequence of the Mah-Mantra

He Mahdev! Look! In Kali-yuga there is no easier way to eradicate sins other than r hari-nma. It is therefore essential to propagate r hari-nma among the general populace. The people in Kali-yuga can be easily liberated from the greatest hell by performing sakrtana of this mah-mantra. To chant the mah-mantra, first chant hare ka twice, then chant ka twice, then hare twice. After that, chant hare rma twice, then rma twice and again hare twice. One should chant, articulate and perform sankrtana etc., of r Ka's mah-mantra, which destroys all sins. This is described in these two stanzas.

r Hari-Nma Mah-Mantra The Rdh Tantra states: u mtar mah-mye viva-bja-svarpii hari-nmno mahmye kramaavat surevari

A bhakta prays, He viva-bja-svarpii (seed of the universe)! Surevari (who are worshipable by the demigods)! Mahmy! Mt! Please hear my prayer and explain to me the sequence of the mah-mantra. In response to this, Dev says: hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare dvtriad akary eva kalau nmni sarvadam etan mantra putra-reha prathama uyn nara O best among sons! The mah-mantra for Kali-yuga bestows all perfection. This mah-mantra, r Ka nma, is composed of sixteen names and thirty-two syllables: hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare. Therefore, a person who desires his own welfare should first hear this mah-mantra from his Gurudeva. In the same Rdh-Tantra, Tripur Dev also suggests: hari-nmn vin putra dk ca viphal bhavet guru-deva-mukhc chrutv hari-nma parkaram brhmaa-katra-vi-dr rutv nma parkaram dk kuryu suta-reha mah-vidy-su-sundara

The Sequence of the Mah-Mantra

O best among sons, you are conversant with the greatest jna. Look! If you hear the gopla-mantra from r Gurudeva before hearing the hare ka mah-mantra, the results of the gopla-mantra will become void. Therefore, persons of all varas, such as brhmaas and katriyas, first have to hear this mah-mantra from r Gurudeva before they accept initiation into the gopla-mantra. The Padma-Pura also states: dvtriad akara mantra nma oaaknvitam prajapan vaiavo nitya rdh-ka-sthala labhet Any Vaiava who constantly chants the hare ka mah-mantra, which is endowed with sixteen names consisting of thirty-two syllables, will certainly attain the abode of r r Rdh Ka in Goloka Vrdvana Dhma. In the Rdh-Hdaya-Khaa of the Brahma-Pura, Romaharaa Sta prays to r Veda Vysa as follows: yat tvay krtita ntha hari-nmeti sajitam mantra brahma-pada siddhi kara tad vada no vibho He Vibho! He Prabhu! Please instruct me in the brahma-svarpa nma-mantra of r Hari which is the bestower of all perfections. In reply, r Veda Vysa gives the following instruction: grahad yasya mantrasya deh brahma-mayo bhavet sadya pta sur-po pi sarva-siddhi-yuto bhavet tad aha te 'bhidhsymi mah-bhgavato hy asi

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r Hari-Nma Mah-Mantra hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare iti oaaka nmn tri-kla-kalmapaham nta parataropya sarva-vedeu vidyate

O my son, I will certainly instruct you in that mahmantra, the acceptance of which a person in the bodily conception of life can be liberated and even a drunkard can quickly become purified and attain all perfection. I will instruct you because you are a mah-bhgavata and a suitable candidate. Just see! The sixteen word mah-mantra, hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare, can destroy the sins of the three worlds. The four Vedas do not mention a method for achieving liberation from material bondage superior to the chanting of this mah-mantra. Ananta-Sahit also states: hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare oasaitni nmni dv-triad varaki hi kalu yuge mah-mantra sammato jva-trae utsjyaitn mah-mantra ye tv anyat kalpita padam mah-nmeti gyanti te stra-guru-laghina All stras agree that the hare ka mah-mantra, which is composed of sixteen names and thirty-two syllables, is the

The Sequence of the Mah-Mantra

11

supreme mantra for delivering the jvas in Kali-yuga. Those who neglect this mah-mantra and accept any other process, due to their own imagination or the imagination of others, disobey guru and stra. If someone asks, Why is this sixteen word hare ka mantra the mah-mantra? then the following answer is given. Among all of Kas names no name other than Hari can easily take away sins, great misfortune and ignorance. No name other than Ka can deliver prema. And no name other than Rma can bestow liberation. This is why the mah-mantra is composed of these three primary names. Secondly, these sixteen names are an invocation. Thus o, nama, kl, svh, etc., are not required to make the mantra more potent. For this reason it is called the mahmantra. The Sanat-Kumra-Sahit states: hare kau dvir vttau ka tdk tath hare hare rma tath rma tath tdk hare puna hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare This means first chant hare ka twice, then ka twice, followed by hare twice. Then chant hare rma twice, rma twice and then hare twice. By this we get the mahmantra, hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare. In the Yajur Veda, the Kali-santaraa Upaniad also describes the svarpa and glories of the mah-mantra in this way: hari o. dvparnte nrado brahma jagma katha bhagavan! g paryaan kalim santareyam iti. sa hovca brahm sdhu pto 'smi sarva-ruti-rahasya gopya tac chu yena kali-sasra tariyasi. bhagavata di-puruasya

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r Hari-Nma Mah-Mantra

nryaasya nmoccraa-mtrea nirdhta-kalir bhavati. nrada puna papraccha. tan-nma kim iti? sa hovca hiraya-garbha, "hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare." iti oaaka nmn kali-kalmaa-nanam. nta parataropya sarvavedeu dyate. iti oaa-kalvtasya jvasyvaraavinanam. tata prakate para brahma meghpye ravirami-madalveti. punar nrada papraccha. bhagavan ko 'sya vidhir iti? sa hovca nsya vidhir iti. sarvad cir aucir v pahan brahmaa sa-lokat sampatm sa-rpa t syujyatm iti. At the end of Dvrapa-yuga, r Nrada went to r Brahm, and, after offering his obeisances inquired, O Lord, how can I cross beyond the influence of this age of Kali while wandering on this earthly planet? Brahmj replied, O son, you have asked an excellent question. Please hear the most confidential secret of the entire Vedas by which you can easily cross this world of Kali. By uttering the name of that di-purua who is Bhagavn r Nryaa (Ka), the personality of Kaliyuga begins to tremble. Nradaj further inquired, Which name of r Bhagavn and what is its svarpa?" In reply Brahmj said, Hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare. This mah-mantra, thus composed of sixteen names, can completely destroy all the sins of Kali-yuga. A superior sdhana does not appear in the entire Vedas. The mahmantra is covered by sixteen qualities, which means that it can destroy the five gross elements (paca-bhta) and the eleven senses which cover the jva. Then Parabrahma manifests before the jva, just like the sun whose rays shine brightly when the clouds' covering is removed. Nradaj then asked, Oh Lord, what are the rules and regulations for chanting this mah-mantra?

The Sequence of the Mah-Mantra

13

Brahmj said, There are no rules and regulations for chanting this mah-mantra. One can chant in a pure or an impure state. Moreover, by clearly pronouncing this mah-mantra, one can attain brahma (salokya, sampya, sarpya and syujya). Not only that, one can attain kaprema, the fifth goal of human life (pacama-pururtha). r Bhakti-Chandrika, 7th Paala states: atha mantra-vara vakye dvtrimad akarnvitam sarva-ppa-praamana sarva-durvsannalam catur-varga-prada saumya bhakti-da prema-prvakam durbuddhi-haraa uddha sattva-buddhi-pradyakam sarvrdhya sarva-sevya sarve kma-prakam sarvdhikra-samyukta sarva-lokaika-bndhavam sarvkarsaa-samyukta dua-vydhi-vinanam dk-vidhi-vihna ca klkla-vivarjitam v-mtrercita bhya pj-vidhy-anapekakam jihv-sparana-mtrea sarve phala-dyakam dea-klniyamita sarva-vdi-susammatam This mah-mantra is endowed with thirty-two syllables and can destroy all sins. Just as fire destroys, this mah-mantra can destroy all evil habits and bestow dharma, artha, kma and moka. Its beautiful form (svarpa) is capable of stealing all of ones foolish, ignorant mentality,

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r Hari-Nma Mah-Mantra

and it is the giver of uddha-sattvika intelligence. It bestows the symptoms of prema-bhakti. It is worshipable and is worthy of being served by all. r nma fulfills everyones desires. All are qualified to serve this mah-mantra, meaning all are qualified to perform sakrtana of the mah-mantra. This mah-mantra is the personal well-wisher of everyone and is endowed with the potency to attract all. It is the destroyer of all afflictions. It does not consider the rules of dk, and is not restricted by time. The mah-mantra is worshipped just by saying it. No external paraphernalia is required. It is capable of giving results simply by its contact with the tongue, without considering the rules pertaining to time, place and circumstance. The Pippalda branch of the Athrva-Veda states: sva-nma-mla-mantrea sarva hldayati vibhu sa eva mla-mantra japati harir iti ka iti rma iti That mah-mantra, which is composed of the name, form, etc., of r Ka, the origin of all avatras is making everyone joyful. He Himself, in the form of r Ka Caitanya Mahprabhu, is clearly chanting the hare ka mah-mantra, the source of all mantras. The following loka explains the result of performing krtana etc. of the mah-mantra: mantro guhya paramo bhakti-vedya nmny av aa ca obhanni tni nitya ye japanti dhrs te vai mym atitaranti nnye parama mantra parama-rahasya nityam vartayati The mah-mantra is most confidential and can only be understood through bhakti. Eight of its sixteen charming words are hare ka and the other eight are hare rma. Therefore, only those intelligent persons who constantly

The Sequence of the Mah-Mantra

15

chant these names will be liberated from myand not others. That is why intelligent persons always chant, perform krtana of and remember the mah-mantra. In the Brahma-Pura (Northern Division, Chapter 6) Pippalda mentions that Vabhnu Mahrja once prayed to Kratu Muni, O Lord, if you want to favour me, then please donate to me the names of Hari. At that moment the saintly Kratu Muni gave him the sixteen name mah-mantra. Therefore, an intelligent person should constantly perform sakrtana of this mah-mantra: nmasakrtana tasmt sad krya vipacit.

" nce, rmat Rdhik was feeling overwhelming distress due to separation from Her beloved ymasundara and She meditated upon meeting Him. To remove Her fire of separation, She began to chant the hare ka mahmantra. r Caitanya Mahprabhu, who is absorbed in the mood of rmat Rdhik, also chanted these names. "
rla Raghuntha dsa Gosvm

R CAITANYA MAHPRABHU AND THE MAH-MANTRA

r Caitanya Mahprabhu, who established the chanting of r hari-nma-sakrtana, instructs the bhaktas to perform sakrtana of the mah-mantra. r Vsudeva Srvabhauma Bhacrya says: viaa-cittn kali-ghora-bhtn sanvkya gauro hari-nma-mantram svaya dadau bhakta-jann samdiat sakrtayadhva nanu ntya-vdyai

Out of His causeless mercy, r Caitanya Mahprabhu Himself gave the mah-mantra to the helpless, fearful jvas of this Kali-yuga, and directed His devotees by saying, O bhaktas, you should collectively perform sakrtana by singing and dancing. harer nma-prasdena / nistaret ptak jana upade svaya ka / caitanyo jagad-vara ka-caitanya-devena / hari-nma-prakitam yena kenpi tat-prapta / dhanyo' sau loka-pvana By the mercy of hari-nma, a sinner can also be delivered because the instructor of r hari-nma is the Lord of the universe, Svaya r Ka Caitanya Mahprabhu. Therefore, a person who is fortunate enough to receive this hari-nma, which has been inaugurated by r Ka Caitanya Mahprabhu Himself, can also purify others by his association.

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r Hari-Nma Mah-Mantra

The great poet rla Kavi Karapra states in his epic poem, r Caitanya-Carita (11-54): tata r-gaurga samavadad atva pramudito hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare At the time of r Caitanya Mahprabhus sannysa ceremony, the barber who had been asked to shave Him felt morose and was perturbed. Although he held the razor in his hand, he could not bring himself to shave off r Caitanya Mahprabhus beautiful hair. Instead he simply wept. r Caitanya Mahprabhu, who was fully immersed in rdh-bhva, became deeply pleased and said, O Barber! You must constantly and loudly chant hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare. Upon hearing these instructions from r Mahprabhu, that barber began to chant, and, although he continued to weep in distress, he proceeded to shave off Mahprabhus hair. He became so absorbed in chanting the mah-mantra that he manifested horripilation (romaca) and his bodily hairs stood erect (pulaka). r Caitanya-Magala states: bhu prasriy prabhu brhmae tulil tra ghare bhakti-bhare gna rabhil brhmaera ghara yena haila vndvana hari-nma unibre ise sarva-jana hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare Once Mahprabhu visited the home of a brhmaa and embraced him. The krtana that followed made that home become just like Vrndvana and a multitude of people gathered to hear and chant the mah-mantra: hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare.

r Caitanya Mahprabhu and the Mah-Mantra r Caitanya Magala also states: hare ka nma prabhu bole nirantara prasanna r-mukhe hare ka ka bali vijaya hail gauracandra kuthal hare ka hare ka bali prema-sukhe pratyaka hail si advaita-sammukhe

19

r Caitanya Mahprabhu is always chanting r nma. One day when He came to the home of Advaita cary, His face filled with pleasure as He chanted the hare ka mah-mantra. r Caitanya-caritmta states: ka nma mah-mantra ei tsvabhva yei jape tra ke upajaye bhva

(C.c.di-ll 7.83)

The nature of the hare ka mah-mantra is such that when a person chants it, he immediately develops his loving ecstatic relationship with Ka. ka viayaka premparama-purusrtha yra ge ta-tulya cri pururtha

(C.c. di-ll 7.84)

When the four goals of human life, dharma (perfectly performing ones occupational duty), artha (accumulating wealth), kma (satisfying ones sensual desires) and moka (attaining liberation), stand before ka-prema, the fifth and topmost goal, they appear as insignificant as straw in the street. pacama-pururthapremnandmta-sindu brahmdi-nanda yra nahe eka bindu

(C.c. di-ll 7.85)

The pleasures derived from dharma, artha, kma and moka appear like a drop in the ocean in the presence of a person who has developed bhva.

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r Hari-Nma Mah-Mantra ka-nmera phal prem, sarva stre kaya

(C.c. di-ll 7. 86)

The conclusion of all stra is that the fruit of ka-nma is prema. kali-kle nma-rpe ka-avatra nma haite haya sarva-jagat-nistra

(C.c. di-ll 17.22)

"The holy name of r Bhagavn, the hare ka mahmantra, is His avatra in this age of Kali. Just by chanting this name, one associates with r Ka directly. Anyone who does this is certainly delivered. avatari caitanya kaila dharma pracraa kali-kle dharmaka-nma-sakrtana

(C.c. Madhya-ll 11.98)

r Caitanya Mahprabhu has descended in Kaliyuga to propagate the dharma of the age, chanting the holy names of Ka. sakrtana-yaje tre kare rdhana sei ta sumedh rakali-hata-jana

(C.c. Madhya-ll 11.99)

A person who worships r Caitanya Mahprabhu by performing sakrtana should be considered to possess great intelligence. It is understood that one who does not perform sakrtana has no intelligence and is a victim of Kali. nirantara kara ka-nma-sakrtana helya mukti pbe, pbe prema-dhana

(C.c. Madhya-ll 25.154)

Always chant ka-nma and you will very easily achieve mukti. Finally you will receive the treasure of kaprema.

r Caitanya Mahprabhu and the Mah-Mantra eka nmbhse tomra ppa-doa ybe ra nma laite ka-caraa pibe

21

(C.c. Madhya-ll 25.199)

Begin to chant the hare ka mah-mantra and, at the stage of nmbhsa, when your chanting is almost pure, all your sinful reactions will be removed. When you perfectly chant hare ka, you will attain the shelter of r Kas lotus feet. nmera phale ka-pade prema upajaya
(C.c. Antya-ll 3.178)

The result of chanting nma without offence is that a person will awaken his ecstatic love for the lotus feet of Ka. kali-klera dharmaka-nma-sakrtana
(C.c. Antya-ll 7.11)

In Kali-yuga the dharma is to chant ka-nmasakrtana. hare prabhu kahena una svarpa-rma-rya nma-sakrtana kalau parama upya

(C.c. Antya-ll 20. 8)

In great jubilation r Caitanya Mahprabhu said, My dear Svarpa Dmodara and Rmnanda Rya, understand that the easiest way to attain liberation in this age of Kali is by chanting hari-nma. sakrtana-yaje kalau ka-rdhana sei ta sumedh pya kera caraa

(C.c. Antya-ll 20.9)

In this age of Kali, the system for worshipping Ka is to perform yaja by chanting r Bhagavns name. Someone who does so is considered to be intelligent, and he will definitely attain the lotus feet of Ka.

22

r Hari-Nma Mah-Mantra nma-sakrtane haya sarvnartha-na sarva-ubhodaya, ka-premera ullsa

(C.c. Antya-ll 20.11)

By chanting ka-nma, one can eradicate all anarthas. In this way all good fortune is awakened and the bliss of ka-prema begins. khite uite yath tath nma laya kla-de-niyama nhi sarva-siddhi haya

(C.c. Antya-ll 20.18)

One who chants the name while eating or sleeping, regardless of time or place, attains all perfection. ei mata ha yei ka-nma laya r-ka-carae tra prema upajaya

(C.c. Antya-ll 20.26)

A person will definitely awaken prema for the lotus feet of r Ka if he chants kra-nma like this. rla Raghuntha dsa Gosvm states in the introduction to his commentary on the mah-mantra: ekad ka-virahd dhyyant priya-sagamam mano-bpa-nirsrtha jalpatda muhur muhu hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare yni nmni virahe jajpa vrabhnav tnye va tad-bhva-yukto gauracandro jajpa ha

r Caitanya Mahprabhu and the Mah-Mantra r-caitanya-mukhodgr hare keti varak majjayanto jagat premi vijayant tadhvay

23

Once, rmat Rdhik was feeling overwhelming distress due to separation from Her beloved ymasundara and She meditated upon meeting Him. To remove Her fire of separation, She began to chant the hare ka mahmantra. r Caitanya Mahprabhu, who is absorbed in the mood of rmat Rdhik, also chanted these names. Thus, Kas sixteen names consisting of thirty-two syllables, the hare ka mah-mantra, came from the lotus mouth of r Caitanya Mahprabhu. May this mah-mantra, which makes the entire universe become absorbed in ka-prema, be graciously and conspicuously present above all else. Jaya ho! Jaya ho! Let there be complete victory for the mahmantra! Reference to the mah-mantra is also found in the Brahma-Pura, Uttara-khaa, 6.55: hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare The three names, Hare, Ka, and Rma, which are in the vocative case, comprise the mah-mantra. The following lokas from r Caitanya-Bhgavata also show the supremacy of hari-nma: (di 14.137,139-143), (Madhya 6.117), (Madhya 23.74-78) and (Madhya 28.28).

"

hen mah-bhgavatas see that their disciples are qualified, meaning that they are grateful, silent, victorious over their senses, pure-hearted and above all, that their hearts are full of attachment (anurga) to r r Rdh-Ramaa, they bless them by mercifully giving them the hare ka mah-mantra, which is composed of three words."
r Gopla Guru Gosvm

COMMENTARIES ON THE MAH-MANTRA

Mdhurya-May

he mah-mantra consists of three words. Each word is in the vocative case2 , meaning it is a calling out, or an address. These words are Hare, Ka and Rma. vijpya bhagavat-tattva cid-ghannanda-vigraham haraty avidy tat-kryam ato harir iti smta nandaika-sukha rmn yma kamala-locana gokulnanda-do nanda nandana ka ryate vaidagdh sra-sarvasva mrti-lldhidaivatam r-rdh ramaya nitya rma ity abhidhyate

(Brahma-Pura)

r Bhagavn is sac-cid-nanda vigraha, the embodiment of eternity, knowledge and bliss. Because He is able to eradicate all ignorance, the term Hari (one who takes away) is an appropriate way to remember Him. It is only lotus-eyed Nanda-nandana, r ymasundara, the
2

The vocative case means to call out or to address someone. In Sanskrit grammar the last letter of a name will sometimes change in the vocative case e.g. Lalita, becomes Lalite. The same rule applies to Har, which becomes Hare. The names Kna and Rma remain the same.

26

r Hari-Nma Mah-Mantra

bestower of bliss to the residents of Gokula, who is referred to as Ka (the all-attractive one). r Ka is the ll-vigraha (personification of pastimes) and the crest-jewel of all expertise and wisdom. Because He eternally enjoys conjugal pastimes with rmat Rdhk, He is also known as Rma (the enjoyer).

Aivarya-May
The gama-stra states: harati tri-vidha tpa janma-koi-atodbhavam ppa ca smarat yasmt tasmd dharir iti smta kir bh-vcaka abdo a ca nirvtir vcaka tayor aikya para brahma ka ity abhidhyate ramante yogino nante satynande cid-tmani iti rma-padensau para brahmbhidyate Bhagavn r Ka is known as Hari because He destroys the three-fold afflictions of countless births as well as the sinful activities performed by the body, mind and words of those devotees who remember Him. K means all attractive and a means joyful. The combination of these syllables refers to r Ka, the all-attractive parabrahma. Yogs on the transcendental platform derive great joy by meditating upon Him as the infinite form of supreme bliss (nitynanda-svarpa), and as He who has a transcendental form (cinmaya-svarpa). For this reason, He is called Rma (the supreme enjoyer).

Commentaries on the Mah-Mantra

27

Yugala-Smaraa-May
ruti-stra states: mano harati kasya khlda-svarpi tato har r-rdhaiva tasy sabodhana hare apaghya trpa dharma dhairya mna vraja-striya veun karati ght tena ko bhidhyate ramayaty ania rpa lvayair vraja-yoitm mana pacendriynha rmas tasmt prakrtita r Rdh is the hldin-akti (pleasure potency) of r Ka. She is known as Har (one who steals away) because She can captivate Kas mind. Har is addressed as Hare. Vraja-rja-kumra, the Prince of Vraja, is known as Ka. Because the sound of His flute is so attractive to the cowherd damsels, they lose their natural shyness, sense of dharma, pride, composure and leave their households. Therefore, He is known as Ka. The extraordinary beauty of His form (rpa-lvaya) always surcharges the minds and senses of the cowherd damsels with ever-increasing bliss. For this reason He is glorified as Rma.

Commentary by rla Jva Gosvm

Harer Kacandras transcendental beauty captivates the minds of all, but rmat Rdhik captivates the mind of r Ka by exercising Her unrivalled clever-

28

r Hari-Nma Mah-Mantra

ness. Therefore, She is known as Har. The vocative case of Har is Hare. Kar Hari, who is adorned with qualities which bewilder the three worlds, attracts rmat Rdhik by His youthful beauty and the sweet sound of His flute. Therefore, He is called Ka, the all-attractive one. Harer Ka kidnapped doe-eyed rmat Rdhik, taking Her to a secluded kuja within the rsamaala. This has been learned from the words of mahpuruas. Therefore, Rdhik is known as Har. Har in its vocative case becomes Hare. KaThe magnificent effulgence that emanates from His limbs can convert gold into yma-vara (a dark sapphire lustre). That Rdh-Ramaa ymasundara is called Ka. Kar Hari manifested yma Kua, the topmost of all sarovaras, in the forest of Vraja near Govardhana. He did this in accordance with the desire of His beloved r Rdhik, and He attracted all trthas to it. Learned people who understand this deep secret therefore call Him Ka. KaAlthough His pastimes on the banks of the Yamun in Vndvana bewilder the world, the all-attractive dhra-lalita-nyaka r Hari is attracted by the transcendental prema of r Rdhik which is celebrated by the name of mahbhva. That is why learned people call Him Ka. HareWhilst living in Vraja, r Ka stole away the life force of the strong bull-like demon, Arisura, and at that very moment rmat Rdhik, in great jubilation, loudly chanted Hari Hari! For this reason r Rdh is known as Har. Har is addressed as Hare.

Commentaries on the Mah-Mantra

29

Harer Rdhik sings the pastimes of r Ka in indistinct tones and sometimes, out of intense affection, She sings loudly. Therefore, learned scholars who are discerning in rasa-tattva refer to Her as Har. Har is addressed as Hare. HareIn Vndvana, r Rdhik playfully steals away the flute as it falls from the hands of rasa immersed r Ka.This is why Rdhik Dev is known as Har. The address for Har is Hare. Rmar Ka is parirambha-vicakaa, the crestjewel amongst those ingenious in the arts of embracing. He is thus known as Rma because He wanders with r Rdhik, playing and enjoying with Her in the kujas of Govardhana. Harer Rdhik is most merciful. She steals all the miseries of the bhaktas and daily bestows inner happiness upon them. Thus, She is known as Har and is addressed as Hare. RmaThe minds of the bhaktas who perform bhajana delight in paramnanda-sindhu, the topmost ocean of bliss, r Ka. For this reason that ymasundara vigraha, r Ka, is known as Rma. RmaIn the kujas rmat Rdhik pleases r Hari with Her prema. Therefore, according to the definition of ramayati nandayati, He who gives happiness and bliss, He is called Rma. r Ka is also known as Rma because He unites with r Rdh. RmaWhen r Ka, the giver of pleasure to the bhaktas, saw all the Vrajavss fearful and weeping, He swallowed the forest fire, thus giving them great pleasure. Therefore, r Ka, who arranges for His bhaktas to enjoy with Him, is called Rma. Harer Ka went to Mathur Pur to kill Kasa and other demons. His sole intention was to return to Vraja

30

r Hari-Nma Mah-Mantra

and meet with r Rdhik. She attracts r Ka from dhmas like Mathur and brings Him to Vraja. For this reason She is called Har (one who steals). Har is addressed as Hare. Harer Nanda-nandana came from Mathur and Dvrak to steal away all the miseries of the Vrajavss. That Nanda-nandana, who is endowed with pastimes that captivate the mind of r Rdhik, is called Hari. The word Hari becomes Hare in the vocative case. Thus ends the commentary on the mah-mantra by rla Jva Gosvm

Commentary by r Gopla Guru Gosvm

Mah-bhgavatas eternally remember the all-blissful yma-kiora-vigraha, r Rdh-Ramaa, who can destroy ignorance as well as material existence arising from ignorance. When mah-bhgavatas see that their disciples are qualified, meaning that they are grateful, silent, victorious over their senses, pure-hearted and above all, that their hearts are full of attachment (anurga) to r r Rdh-Ramaa, they bless them by mercifully giving them the hare ka mah-mantra, which is composed of three words. HareFire can burn anything, even without our desiring it to burn. Similarly, Prabhu can remove all the sins of a person with a wicked mind regardless of his mood in remembering Him. Thus His name is Hari, He who steals away. Sac-cid-nanda-vigraha Bhagavn reveals His tattva in the hearts of those who chant and remember His names. Simultaneously, He destroys the ignorance that lies there. That Prabhu is remembered by the name Hari.

Commentaries on the Mah-Mantra

31

He is called Hari because He removes the threefold miseries of the moving and non-moving living entities. The minds of worldly people are captivated by hearing and chanting His transcendental qualities. Therefore, His name is Hari. His sweet beauty captivates the minds of millions of kmadevas (Cupids). Thus the Prince of Vraja, r Ka, is known as Hari. The vocative form of Hari is Hare. To fulfill the loving pleasure of rsa, rmat Rdhik captivates the mind of Ka by Her form, qualities and by the nourishment of Her prema. Thus, gentle persons talk and sing about the hldini-akti of r Ka, Vabhnu-nandin r Rdh, by using the name Har. Har is addressed as Hare. KaThe verb k means all-attractive and a means all-blissful. When combined, they indicate the allattractive and blissful parabrahma, known by the name r Ka. That r Govinda, whose body is eternal, full of knowledge and bliss, who is primeval and the cause of all causes, is known by the name Ka. The son of King Nanda, who has lotus eyes and a dark blue complexion, is the only source of bliss for the residents of Gokula. He is referred to as Ka. Rmaakaraj said to Prvat, He Dev! By pronouncing the first syllable of the word Rma (r) all sins leave the body, and when one chants the syllable ma, the door of the mouth closes so they cannot re-enter. Yogs meditate on para-tattva, the transcendental, unlimited truth and the embodiment of pleasure. That paratattva para brahma is known as Rma. The predominating deity (adhiht-deva) of all rasa filled pastimes, the crest-jewel of the clever, rasika-ekhara r Ka eternally enjoys with rmat Rdhik. Thus, He is referred to as Rma.

32

r Hari-Nma Mah-Mantra

r Ka attracts the mind of r Rdhik and thus enjoys performing pastimes with Her. He is, therefore, known as Rma. In the Krama-dpik, r Ka spoke to Candram, the moon. Rdhs name is superior to hundreds of My names. Even I do not know what benefit awaits that person who always chants and remembers r Rdh. Harekasya mano haratti har rdh, tasy sabodhane he hare: rmat Rdhik, who steals the mind of Ka, is called Har. The vocative of Har is Hare. Kardhy mana karatti ka tasya sabodhane he ka: Ka means He who attracts the mind of r Rdh. The address to Him is He Ka! Harekasya loka-lajj-dhairydi sarva haratti har rdh, tasyh sabodhane he hare: r Rdhik causes Ka to lose (har) all His reputation as shy, sober, patient and modest, etc. The address to Her is He Hare! Kardhy loka-lajj-dhairydi sarva-karatti ka, tasya sabodhane he ka: He who attracts rmat Rdhik in such a way that She loses all Her shyness and patience is called Ka. The address to Him is He Ka! Kayatra yatra rdh tihati gacchati v tatra tatra s payati ko m spati, balt kacukdika sarva haratti ka, tasya sabodhane he ka: Wherever rmat Rdhik stands or goes, She sees r Ka touching Her and forcibly attracting Her. For this reason He is called Ka (the all-attractive) and addressed He Ka! Kapunar harat gamayati vana karatti ka, tasya sabodhane he ka: He gives pleasure to r Rdh, who again ventures to the forest of Vndvana, being attracted irresistibly by the sound of His flute. For this reason He is called Ka and addressed He Ka! Hareyatra ko gacchati tihati v tatra tatra payati rdh mamgre prve sarvatra tihati viharati iti har rdh, tasy sabodhane he hare: r Ka sees Rdh

Commentaries on the Mah-Mantra

33

next to Him wherever He stands or movesin every directionand hence His consciousness becomes captivated by Her. Therefore, She is called Har. The address to Her is He Hare! Harepunas ta ka harati sva-sthanam abhisrayatti har rdh, tasy sabodhane he hare: She again steals away Ka to a secret rendezvous, therefore, the address to Her is Har. Har changes to Hare in the vocative case. Hareka vana harati vanam gamayatti har rdh, tasy sabodhane he hare: r Rdh forcibly takes Ka to the forest groves of Vndvana. Thus, r Rdhika is called Har. The address to Her is He Hare! Rmaramayati t narma-nirkadineti rma, tasya sabodhane he rma: r Kas playful smile, laughter and glance create pleasure for rmat Rdhik, and therefore His name is Rma. He is addressed He Rma! Harett-klika dhairyvalabandika kasya haratti har rdh tasyh sambodhane he hare: The association of r Rdhik causes Ka to suddenly lose His composure. Therefore, She is Har. The address to Her is He Hare! Rmacumbana-stankaralingandibhi ramate iti rma tasya sabodhane he rma: by means of confidential caresses, embraces, and so forth, Ka enjoys r Rdh. The address to Him is He Rma! Rmapunas t puruocit ktv ramayatti rma, tasya sabodhane he rma: Ka is He who enjoys conjugal pastimes with His consort, r Rdh, by making Her play the dominant role in love. He is thus called Rma (the enjoyer), and is addressed He Rma! Rmapunas tatra ramate iti rma, tasya sabodhane he rma: Because He repeatedly enjoys pleasure, He is called Rma and is addressed He Rma!

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r Hari-Nma Mah-Mantra

Harepunarsnte kasya mano htv gacchatti har rdh, tasy sabodhane he hare: As rsa-ll concludes, She steals away r Kas mind and goes away. She is therefore called Har. She is addressed He Hare! Harerdhy mano htv gacchatti hari ka, tasya sabodhane he hare: Similarly, r Ka, at the conclusion of rsa-ll also captures r Rdhiks mind. Thus He is called Hari. The address to Ka here is He Hare! Thus ends the commentary on the mah-mantra by r Gopla Guru Gosvm

r-Raghuntha-Gosvmi-kt mahmantra-vykhy
A Confidential Commentary on the Mah-mantra composed by rila Raghuntha Dsa Gosvm
ekad ka-virahd dhyyant priya-sagamam mano-bpa-nirsrtha jalpatda muhur muhu hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare he hare sva-nma-ravaa-mtrea sva-mdhuryea ca mac-ceto harasi. tatra hetu: he ka iti. k-abdasya sarvrtha a ca nanda-svarpa iti svrthe a. sac-cid-nanda-svarpaka iti svyena srva-dik-paramnandena srvdhikaparamnandena v pralobhya iti bhva. tata ca he hare va-vdane mama dhairya-lajjgurubhaydikam api harasi.

Commentaries on the Mah-Mantra

35

tata ca he ka svga-saurabhea m sva-ghebhyo vndavana pratykarasi. tata ca he ka vana praviy me kacuk sahasaivgatya karasi. tata ca he ka svga-lvayena sarvdhiknandena ca m pralobhya mat kucau karasi (nakhair karasi). tata ca he hare sva-bhu-nibaddh m pupa-ayy prati harasi. tata ca he hare tatra niveity me antaryam api bald harasi. tata ca he hareantarya-vasana-haraa-mietma-virahap sarvam eva harasi. tata ca he rma svacchanda mayi ramase. tata ca he hare yad avaia me kicid vmyam st tad api harasi. tata ca he rma m ramayasi svasmin puruyitm api karoi. tata ca he rma ramaya-c-mae tava navna-vaktramdhuryam api niaka tad-tmna tava rmayaka man-nayanbhy dvbhym evsvdyate iti bhva. tata ca he rma ramaa rama ramasya bhva rma; he rma! tad tva skd ramaa-vid eva bhvarpo'prkta-kandarpa eva bhavasi, athav na kevala ramaa-rpepi ramaa-kartu ramaa-prayojaka kintu tadbhva-rp rati-mrtir iva tva bhavasti bhva. tata ca he haremac-cetan-mgm api harasi, mm nandamrcchit karoti bhva. yato he hare siha-svarpa! tad api tva rati-karmai siha iva mah-prgalbhya prakaayasti bhva eva bhtena tvay preyas viyuktham kaam api kalpakoim iva ypayitu katha prabhvmti svayam eva vicrasya ii nma oaakasybhiprya. tata ca nmabhi cumbakair iva ka kay sahasaivkto milita-

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r Hari-Nma Mah-Mantra

paramnanda eva. tasy sva-sakhn tat-parivra-vargasya tad-bhva-sdhaknm arvcnnm api r-rdh-kau mnasa saprayata. Thus ends the commentary on the mah-mantra by r Raghuntha Dsa Gosvm

Commentary by rla Bhaktivinoda hkura

He Hare!mac-citta htv bhava-bandhn mocaya: He Hare! Please captivate my mind and release me from material existence. He Ka!mac-cittam kara: He Ka! Please attract my restless mind towards You. He Hare!sva-mdhuryea mac-citta hara: He Hare! Captivate my mind with Your spontaneous mdhurya. He Ka!sva-bhakta-dvr bhajana-jna-dnena maccitta odhaya: He Ka! Please make my mind pure with the knowledge of bhajana as given by Your bhaktas who understand the science of bhakti-tattva. He Ka!nma-rpa-gua-lldiu man-nih kuru: He Ka! Please make me have staunch faith in Your name, form, qualities and pastimes. He Ka!rucir bhavatu me: He Ka! May I develop a taste for Your name, form, qualities and pastimes. He Hare!nija-sev-yogya m kuru: He Hare! Please make me qualified to serve You. He Hare!sva-sevm deaya: He Hare! Please make me qualified and order me to serve You.

Commentaries on the Mah-Mantra

37

He Hare!sva-prehena saha svbha-ll rvaya: He Hare! Please make me hear of Your sweet pastimes with Your dearmost bhaktas. He Rma!prehay saha svbha-ll m rvaya: He Rma! Rdhik-Rmaa! Make me hear Your most cherished pastimes and Your sweet affectionate voice in Goloka in the company of Your beloved Rdhik. He Hare!sva-prehena saha svbha-ll m daraya: He Hare! rmat Rdhike! Please give me darana of Your dearest pastimes with You and Your beloved r Ka. He Rma! prehay saha svbha-ll m daraya: He Rma! Rdhik-Rmaa! Please reveal to me Your pastimes with Your beloved. He Rma!nma-rpa-gua-ll-smaradiu m yojaya: He Rma! You who perform pastimes with Your eternal associates, please engage me in remembering Your name, form, qualities and pastimes. He Rma!tatra m nija-sev-yogya kuru! O You who give pleasure to Your eternal associates, yma! Please make me qualified to serve You while remembering Your name, form, qualities and pastimes. He Hare!m svng ktya ramasva: He Hare! Please accept this fallen, wicked person and play with me as I deserve. He Hare!may saha ramasva: He Hare! Please perform Your transcendental sports with me. This is my only prayer at Your lotus feet. (r Caitanya-ikmta)
Thus ends the commentary of r Saccidnanda Bhaktivinoda hkura

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r Hari-Nma Mah-Mantra

Commentary in the r Pada-kalpataru

nara harinma antare acchu bhvaha habe bhava-sgare pra dhara re ravae nara harinma sdare cintmai uha sra O brother! When you have internally realized this hari-nma, you can cross the ocean of sasra. When this hari-nma is very respectfully placed in the ear, it can be drunk heard and absorbed because its very essence is cintmai." yadi kta-ppi dare kabhu mantraka rja ravae kare pna r kna caitanya bale haya tacchu durgama ppa tpa saha tra Even if sinful persons or kings drink r-nma by respectfully hearing this mantra, then Caitanya Mahprabhu says that all of their sins will be vanquished along with all the miseries in the burning fire of this material world (adhytmika, adhibhautika and adhidaivika)." karaha gaura-guru-vaisava-raya laha nara harinma-hra sasre nma lai sukti haiy tare pmara durcra O brother! Accepting the shelter of Gaura, Guru, and Vaiavas, take this garland of r Hari-nma. Even the most wretched and sinful people in this sasra will become purified through chanting hari-nma." ithe kta-viaya-ta pahu-nma-hr yo dhrae rama-bhra ku-tna jagadnanda kta-kalmaa kumati rahala krgra But one who having abandoned r Bhagavn-Nma and desirous of gratifying the senses, carries a heavy bur-

1 3
acchu bhvaha ri-nma sda kabhumantrakaya tacchudurga va raya ti haiy pahu-nma-h ta-kalmaa ku la ta nara harin ma h r a pmara du r c r a yo dhrae ra ma b h r a ti rahala k r g r a ja ravae ppa tpa ka re p n a sa ha t r a be bhavasga re p r a cintmai u ha s r a

nara ha dhara re

ri-nma anta ravae nara

yadi rk

ta-ppi caitanya

da bale

Commentaries on the Mah-Mantra

k a kara ha sas re k ithe kut a

gaura-guru-vai nma lai su

ta - viaya - t jagadnanda

re ha re ha a k a k

ha re r ma ha re r ma

hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare

den of labour. Thus the lusty, sinful and evil-minded Jagadnanda remains within this prison."

(r Pada-kalpataru Gaurapada-taragi, Taraga 1, uchhvsa 2, pada 59)

This illustration reveals the hare ka mah-mantra concealed within the Pada-kalpataru song on the opposite page.

39

r Ka-nma is the sweetest of the sweet and the most auspicious of all that is auspicious. It is the flourishing creeper, the eternal, fully ripened fruit of the Bhgavata, and the embodiment of knowledge, cit-akti. O best of the Bhgu dynasty! Even if someone chants the holy name only once, with faith or indifference (hel), he is immediately delivered from this ocean of birth and death!
r-Hari-Bhakti-Vilsa 11.234

THE GLORIES OF R HARI-NMA

ne can find an abundance of glorification of r Bhagavns name in stra. A portion of those glories will be mentioned here.

Nma-Svarpa
nma cintmani ka caitanya-rasa-vigraha prna uddho nitya-mukto bhinnatvn nma-nmino

(r-Bhakti-Rasmta-Sindhu Eastern Division, 2nd Wave 108)

Because there is no difference between nma (Kas name) and nm (Ka), r ka-nma is therefore cintmai-svarpa (the original wish-fulfilling gem), and is r Ka Himself who is caitanya-rasa-vigraha (the fully conscious form of rasa). r Nma is complete, beyond my and eternally liberated.

Nma Bestows All Perfection in Kali-Yuga

kaler doa-nidhe rjann asti hy eko mahn gua krtand eva kasya mukta-saga para vrajet

(rmad-Bhgavatam 12.3.51)

My dear King, although Kali-yuga is an ocean of faults, there is still one good quality in this age. Simply by chanting the hare ka mah-mantra, one can become free

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from material bondage and achieve the shelter of Bhagavn. kte yad-dhyyato viu trety yajato makhai dvpare paricaryy kalau tad dhari-krtant

(rmad-Bhgavatam 12.3.52)

The result which is attained in Satya-yuga by meditating on r Bhagavn (dhyna), in Tret-yuga by performing opulent yajas, and in Dvpara-yuga by performing arcana, is easily available in Kali-yuga by performing harinma-krtana. kali-kle nma-rpe ka-avatra nma haite haya sarva-jagat-nistra

(r-Caitanya-caritmta di 17.22)

In Kali-yuga, the avatra of r Ka comes in the form of His name. Simply by chanting this name, the entire world can be delivered. nma vin kali-kle nhi ra dharma sarva-mantra-sra nma ei stra-marma

(r-Caitanya-caritmta di 7.74)

In Kali-yuga there is no other sdhana but to chant hari-nma. It is the essence of all Vedic mantras. This is the essential teaching of all stras on nma-tattva.

The Glories of Nma as Described by the Ancient cryas

aha saharate 'khila sakd udayd eva sakala-lokasya tarair iva timira-jaladhim jayati jagan-mangala harer nma

(r-Padyval, loka 16, composed by rla rdhara Svm )

The Glories of r Hari-Nma

43

All glories to hari-nma, which is auspicious for the entire world! Just as the rising sun dissipates all darkness, if hari-nma rises just once, it can destroy all of a persons sins. ki kta-cetas sumanasm ucchana chasm -calam amka-loka-sulabho vaya ca mukti-riya no dk na ca sat-kriy na ca puracary mang kate mantro 'ya rsan-spg eva phalati r-ka-nmtmaka

(r-Padyval 18)

The minds of those who are gutta (beyond the three modes) are attracted to nma. Nma eradicates all sins. r Ka nma-svarpa (Ka in the form of the mah-mantra) is easily accessible to those who are lower than cnlas and also captivates the opulence of mukti. It awards results even by its initial contact with the tongue. It does not consider whether or not a person has taken dk, performed pious activity, or taken vows of austerity.

The Glories of Chanting r Nma Exceed the Glories of Direct Brahma Realization
yad-brahma-skt-kti-nihaypi vinam yti vin na bhogai apaiti nma-sphuraena tat te prrabdha-karmeti virauti veda

(r-Ka-Nmakam 4, rla Rpa Gosvm)

O nma! The Vedas loudly declare that a bhaktas fructified sinful reaction (prrabdha-karma), which cannot be eliminated even by resolute meditation on impersonal brahma, is at once mitigated by Your appearance on the tongue even without his undergoing any suffering.

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The Superiority of r Nma-Krtana

agha-cchit-smaraa vior bahv-ysena sdhyate oha-spandana-mtrea krttanas tu tato varam

(r-Hari-Bhakti-Vilsa, 11/236 Vaiava-Cintmai-Vkya)

Although r-Viu-smaraam destroys all sins, it can only be fully realized after a person has endeavoured with great difficulty over a prolonged period of time. Viukrtanam however is superior because when r Ka-nma merely vibrates upon a person's lips, (ie. nmbhsa), he becomes liberated from bondage to the cycle of sasra.

The Superiority of r Nma-Krtana Compared to Dhyna & Pj

jayati jayati nmnanda-rpa murrer viramita-nija-dharma-dhyna-pjdi-yatnam katham api sakd tta mukti-da prin yat paramamtam eka jvana bhaa me

(r-Bhad-Bhgavatmtam 1.1.9, rla Santana Gosvm)

All glories, all glories to r Ka Murris name, the embodiment of divine bliss! It halts the cycle of birth and death and relieves one of all painful endeavours in practicing religion, meditation, charity, deity worship and austerity. It awards liberation to one who utters it even once. Ka-nma stands alone as the supreme nectar and sole treasure of my life. yena janma-atai prv vsudeva samarcita

The Glories of r Hari-Nma tan-mukhe hari-nmni sad tihanti bhrata

45

(r-Hari-Bhakti-Vilsa 11. 237)

O great descendant of Bharata! The name of r Hari will remain eternally on the lips of those who have already performed arcana of Vsudeva for hundreds of births.

r Nma is not Governed by Rules Regarding Time, Place or Circumstance

na dea-niyamo rjan na kla-niyamas tath vidyate ntra sandeho vior nmnukrttane klo sti dne yaje ca snne klo sti saj-jape viu sankrttane klo nsty atra pthiv-tale

(r-Hari-Bhakti-Vilsa 11. 206 )

O King! It is stated unequivocally that time and place are not considered in the performance of krtana of r Vius names. Such rules apply to giving in charity, performing yaja, and chanting other types of japa. On this earth planet, however, such considerations do not apply to the performance of sakrtana of r Vius names. na dea-niyamas tasmin na kla-niyamas tath nocchidau niedho sti r-harer nmni lubdhaka

(r-Hari-Bhakti-Vilsa 11. 202, quoted from Viu-dharmottara)

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O Hunter! In the performance of r Haris nmakrtana, there is no consideration of time and place nor is there any prohibition with respect to being in an unclean state due to eating, passing stool etc. madhura-madhuram etan magala magaln sakala-nigama-vall-sat-phala cit-svarpam sakd api parigta raddhay helay v bhguvara nara-mtra trayet ka nma

(r-Hari-Bhakti-Vilsa 11.234, quoted from Skanda-Pura)

r Ka-nma is the sweetest of the sweet and the most auspicious of all that is auspicious. It is the flourishing creeper, the eternal, fully ripened fruit of the Bhgavata, and the embodiment of knowledge, cit-akti. O best of the Bhgu dynasty! Even if someone chants the holy name only once, with faith or indifference (hel), he is immediately delivered from this ocean of birth and death!

r Nma-Sakrtana is the Sdhana and the Sdhya for Everyone

etan nirvidyamnnm icchatm akuto-bhayam yogin npa nirta harer nmnukrtanam

(rmad-Bhgavatam 2.1.11)

O King! Previous cryas have declared the following to be siddhnta: chanting and remembering the name of r Hari again and again is the primary sdhana and sdhya for those persons who are indifferent to sense pleasure, for the exclusively dedicated bhaktas, for those who desire liberation, promotion to heaven, etc. and for the self satisfied yogs.

by rla Bhaktivinoda hkura

R HARI-NMA

he ocean of material existence is very difficult to cross without the mercy of Paramevara. It is not only difficult, but impossible. Even though the jvas are superior to matter, they are by nature weak and dependent on Bhagavn as their sole protector, guardian and saviour. The jva is au-caitanya, an atomic conscious being. He is dependent on and is the servant of Parama-Caitanya Bhagavn. In other words, Parama-Caitanya Bhagavn is the shelter for all jvas. This world of matter is created by my and, therefore, the position of the jva is the same as that of an offender who is in prison. The jva wanders throughout sasra as a result of his opposition to Bhagavn. Those jvas who are opposed to Bhagavn are called baddha-jvas (conditioned souls) because they are chained by my, whereas those jvas who follow Bhagavn are released from my and are called mukta-jvas (liberated souls). This difference is due to the variagated conditions in which the unlimited jvas are situated. Hence, there are two divisions, baddha-jvas and mukta-jvas. By performing sdhana, the baddha-jva attains the mercy of Bhagavn thus he becomes capable of breaking the powerful chains of my. After lengthy contemplation, our great maharis have established three types of sdhana: karma, jna and bhakti. Varrama-dharma, tapasy, yaja, dna, vrata and yoga are mentioned in stras as limbs of karma and their results are clearly described. By deeply understanding the distinct nature of these results, the primary effects of executing karma are revealed. They are: 1) enjoyment on

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the earthly planets, 2) enjoyment in the heavenly planets, 3) relief from disease and 4) the knowledge that great fortune will arise by performing good karma3. If we separate the fourth effectperformance of good karma will result in great fortunefrom the other three, it seems that the results of enjoying the heavenly planets, enjoying the earthly planets and curing disease, which the jva acquires by performing karma, are all perishable. They will be destroyed in r Bhagavns wheel of time. It is not possible to become free from the bondage of my by attaining these results. On the contrary, the desire to execute more karma will increase, and this will lead to further bondage to my. The results of good karma are negligible if that karma is not performed in accordance with the rules and regulations of stra. In this regard, rmad Bhgavatam (1.2.8) states: dharma svanuhita pus vivaksena-kathsu ya notpdayed yadi rati rama eva hi kevalam The main purpose of varrama-dharma is to simplify the life of a person who is performing his natural occupational duty, so that he has sufficient time to hear hari-kath. However, if an attraction for hari-kath is not inspired, then all the religious activities he performs in accordance with varrama-dharma will be so much useless labour. The ocean of material existence cannot be crossed by karma. I will explain this briefly: Jna is also considered a sdhana by which a high goal is achieved. The result of jna is tma-uddhi (purification of the soul). tm (soul) is beyond matter, but when a jva forgets this reality and takes shelter of matter, he becomes lost on the path of karma.
3

Karma is defined as a term for work, or activity in general; pious persons in the four varas perform karma through Vedic guidance, which leads to material gain in this world or to the higher planets after death.

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By discussing jna, a person can understand that he is not composed of matter but is transcendental. This type of jna is generally called naikarmya (self-realization). In the stage of naikarmya, the jva is only able to relish a limited amount of bliss (nanda). This stage is also called tmrma (in which one finds pleasure in the self, tm, alone). But when the jva begins to realize his eternal nature, and starts to relish his relationship with Ka, the stage of naikarmya, or tmrma, becomes completely insignificant. For this reason Devari Nrada states in rmad Bhgavatam (1.5.12): naikarmyam apy acyuta-bhva-varjita na obhate jnam ala nirajanam Although knowledge of self-realization is free from all material affinity, it is not pleasing to the heart if devoid of a conception of the infallible Personality of Godhead. rmad-Bhgavatam (1.7.10) also mentions: tmrm ca munayo nirgranth apy urukrame kurvanty ahaituk bhaktim ittha-bhta-guo hari Parama-Caitanya Hari possesses one extraordinary quality: He attracts all varieties of persons who are tmrma and are thus free from all kinds of material bondage, to engage in sev to Him. Therefore, jna and karma can only be called limbs of sdhana when karma, by its effect, provides great fortune to perform increasingly improved karma and then jna renounces useless karma. This performance of good karma and the rejection of impersonal jna will lead us to bhakti-sdhana. In and of themselves, jna and karma are not accepted as limbs of sdhana except when they lead us to bhakti. It is then that they have some significance. Therefore, only bhakti is called sdhana. When karma and jna

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lead us to bhakti, they are considered a sdhana. Otherwise, bhakti, by its very nature, is the exclusive svarpa (form) of sdhana. The decision of rmad-Bhgavatam (11.14.20) clearly explains this: na sdhayati m yogo na skhya dharma uddhava na svdhyyas tapas tygo yath bhaktir mamorjit He Uddhava! Karma-yoga, skhya-yoga or varrama-dharma cannot please Me, nor can study of the Vedas, austerity or renunciation. Only the performance of pure bhakti actually pleases Me. Performing bhakti is the only way to please Bhagavn. There is no other means. There are nine kinds of sdhanabhakti: ravaa (hearing), krtana (chanting), smaraa (remembering), arcana (worshipping), vandana (praying), pdasevanam (offering obeisances), dsya (service), sakhya (friendship) and tm-nivedana (full surrender). ravaa, krtana and smaraa are the primary limbs of sdhana. Their sdhya or object should be r Bhagavns nma, rpa, gua and ll (His name, form, qualities and pastimes). And of these four, r nma is the original seed (bja-svarpa). Thus, according to stra, hari-nma is the root of all worship. harer nma harer nma harer nmaiva kevalam kalau nsty eva nsty eva nsty eva gatir anyath

(r-Bhan-Nradya-Purna 3.8.126)

In Kali-yuga there is no deliverance for the jva except by the chanting of hari-nma. By the word kalau it is to be understood that although there is never a time when r hari-nma is not the sole means for deliverance, in the age of Kali since the various other

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mantras and practices have become weak, it is especially appropriate to take shelter of this all powerful hari-nma. In relation to hari-nma r Padma-Pura states: nma cintmai ka caitanya-rasa-vigraha pra uddho nitya-mukto bhinnatvn nma-nmino rla Jva Gosvm writes in his commentary on the above loka: ekam eva sac-cid-nandarasdi-rpa tattva dvidhvirbhtam ity artha r-ka-tattva is the non-dual form of eternity, knowledge and bliss (advaya-sac-cid-nanda-svarpa). He has appeared in two forms: (1) nm, the form of r-kavigraha and (2) nma, the form of His name." The essence of tattva is that Ka is sarva-aktimn, the possessor of all potencies. The splendour of the supreme purua is the splendour of His akti. Kas akti takes shelter of Him, and without Kas akti no one can understand Him. The effect of akti manifests darana of Kas form. The blissful effect of ka-nma advertises itself. Thus ka-nma is cintmai-svarpa, ka-svarpa and caitanya-rasa-svarpa. Just by chanting r Kas name, ka-rasa rises spontaneously in the core of the heart. Nma is complete in itself. This means that it does not depend on the construction of mantras, such as kya or nryaya, which are formed by a combination of names. Nma is always transcendentalnot lifeless like material syllables. Only nma is caitanya-rasa. Nma is ever liberated. It cannot be produced by the material tongue. Only a person who has tasted the mellow of nma can understand this explanation. One who imagines that nma is lifeless is not eligible to relish caitanya-rasa, nor is he satisfied with this explanation.

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A person may say that nma, which we continuously chant, is dependent on material syllables, so how can it be said that nma is eternally liberated and not a material object? rla Rpa Gosvm responds to this adverse opinion as follows: ata r-ka-nmdi na bhaved grhyam indriyai sevonmukhe hi jihvdau svayam eva sphuraty ada

(r-Bhakti-Rasmta-Sindhu, Eastern Division 2/109)

The material senses can perceive a material object. Ka-nma is transcendental, therefore, it can never be perceived by the material senses. The nma that initially manifests on the tongue is only a result of a sphtia pulsating of the transcendental senses of the soul. But at the time that the soul's transcendental (aprkta) tongue utters ka-nma, the parama-tattva appears in person upon their material (prkta) tongues and begins to dance. As aprkta-rasa pervades the senses the bhakta laughs out of bliss (nanda), weeps and laments out of affection (sneha) and dances out of love (prti). In this way by means of the tongue r ka-nma-rasa pervades throughout. The nma practiced during sdhana is but chaya-nma, a shadow of nma or nmbhsa (chanting which is covered by clouds of ignorance and anarthas). It is not the real name. Continuous chanting of nmbhsa will eventually develop into a taste for aprkta-nma. Examples of this are evident in the lives of Vlmki and Ajmila. The jva has no taste for nma because of his offences. When the jva chants ka-nma without offence, the caitanya-rasa-vigraha (the fully conscious reservoir of all pleasure) transcendental r hari-nma manifests Himself within his heart. At that time his heart becomes joyful, streams of tears flow from his eyes, and symptoms of sttvika ecstasy appear in his body. rmad-Bhgavatam (2.3.24) thus states: tad ama-sra hdaya bateda yad-ghyamair hari-nma-dheyai

r Hari-Nma na vikriyettha yad vikro netre jala gtra-ruheu hara

53

When a jva chants hari-nma, the following symptoms manifest: he experiences a change of heart, tears flow from his eyes and his bodily hairs stand erect. When, despite chanting ka-nma, a person does not experience any of these symptoms, it is to be understood that his heart has become very hard due to offences. The primary duty of a sdhaka is to chant hari-nma without offence. It is, therefore, necessary to know how many types of offences there are, and in this way one can save himself from committing them. stra mentions ten offences in relation to hari-nma: 1. To blaspheme devotees and saintly persons. 2. To consider demigods like Lord iva to be equal to Bhagavn or independent of Him. 3. To disobey r Guru, who reveals the truth about harinma. 4. To criticise sat-stra, which describes the glories of harinma. 5. To consider the glories of hari-nma to be an exaggeration. 6. To consider the meanings of hari-nma revealed in stra to be imaginary, in other words to consider the names ka, rma etc. to be a product of imagination. 7. To commit sinful activities on the strength of chanting hari-nma. 8. To equate chanting of hari-nma with materially auspicious activities recommended in the karmaka sections of the Vedas.

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9. To instruct faithless persons on the glories of harinma. 10. To not have faith in r ka-nma despite hearing His glories. 1) A person commits an offence to hari-nma if he disbelieves in the saintly bhaktas and blasphemes the mahjanas, whose characters are spotless. Thus, one who accepts hari-nma must first reject with his whole heart the tendency to disrespect or disregard any Vaiava. If a doubt arises about the activity of a Vaiava, one should try to inquire about the cause of that behaviour and avoid criticising him. Our primary duty is to have faith (raddh) in the sdhus. 2) To consider demigods like Lord iva to be nondifferent from Bhagavn is nmpardha. Bhagavat-tattva is one without a second. Demigods like Lord iva are not independent of r Bhagavns authority, nor are they separate from Him. If a person honours demigods like iva as guvatras or as bhaktas of Bhagavn, he will not form the misconception that they are independent of Him. Those who consider Mahdeva (ivaj) an independent and separate demigod worshipping him alongside Viu, do not actually honour the true glory of Mahdeva who is the greatest among Vaiavas. They therefore become offensive to both Viu and iva. Those who chant harinma should reject this kind of misconception. 3) To disobey r Gurudeva is nmpardha. He who gives the highest teachings of nma-tattva should be accepted as crya, and as that person who is most dear to Bhagavn. One can attain firm faith in hari-nma by cultivating staunch bhakti for r Guru. 4) The bona fide stras should never be blasphemed. Revealed stras like the Vedas describe bhagavata-dharma and detail the importance of r nma. Therefore, to blas-

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pheme these stras is an offence to the holy name. The glories of hari-nma are described throughout the Vedas. vede rmyane caiva purae bhrate tath dv ante ca madhye ca hari sarvatra gyate

(C.c. di-ll 7.131)

How can a person develop love for hari-nma if he blasphemes bona fide stras? Some people consider the stras descriptions of the importance of hari-nma to be simply praise. It is nmpardha to chant hari-nma with such an attitude, and those who do so will never achieve any tangible result. They conclude that stra falsely praises the glories of hari-nma, as it falsely praises karma-ka just so that people will develop a taste in it. Those who think like this are unfortunate. On the other hand, rmadBhgavatam (2.1.11) describes the faith of fortunate persons: etan nirvidyamnnm icchatm akuto-bhayam yogin npa nirta harer namnukrtanam A yog thinks that by obtaining detachment from the world, he can become free from all fear, and concludes that his wholesale duty is to chant hari-nma. Persons who have such faith can achieve the result of hari-nma. 5) Some people do not understand the difference between nmbhsa and nma. They believe that nma is only a combination of syllables that will definitely grant results whether one has faith or not. They use the life and character of Ajmila as an example, as well as rmadBhgavatam (6.2.14): sketya prihsya v stobha helanam eva v vaikuha-nma-grahaam aegha-hara vidu

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One who chants hari-nma is immediately freed from the reactions to unlimited sins, even if he chants indirectly (to indicate something else), jokingly, for musical entertainment, or neglectfully. This is concluded by all the learned scholars of the stras. 6) Previously hari-nma has been described as caitanyarasa-vigraha, which cannot be perceived by the material senses. This proves that it is not possible to achieve the results of chanting when one commits nmpardha. He who chants without faith does not achieve the result of chanting; rather, within a few days he attains some faith in nma. Faithless persons who believe that nma is a limb of karma-ka propagate that nma is only a material syllable and, therefore, equal to other names. They are actually conditioned souls and nmpardhs. Vaiavas diligently endeavour to avoid this offence. 7) Some people believe that by taking shelter of harinma, they have attained a cheap remedy for the results of all their sins. With this idea they think that they can steal, perform acts of fraud, act illicitly, and then chant harinma to eradicate all their misdeeds. A person who believes this is certainly a nmpardh (offender to nma). One who has once tasted the transcendental mellows of hari-nma will never again become attached to temporary material activities. 8) Some believe in pious activities (karma), such as performing yaja, giving in charity, behaving according to dharma, and visiting holy places. They also include the chanting of nma as a pious activity, therefore, they are nmpardhs. Nma is always transcendental, whereas all pious activities are material. Thus pious activities are foreign to nma. Anyone who considers nma to be equivalent to pious activities becomes indifferent to nma and cannot relish its mellows (nmarasa). There is a difference between diamonds and glass.

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Similarly, there is a vast difference between hari-nma and pious activity. 9) One who instructs faithless persons about hari-nma or gives them the mantra is also a nmpardh. It is useless to give a string of pearls to a hog. The hog will simply regard it as an insult or completely disregard them. Similarly, it is extremely improper to give instruction on nma to a faithless person. It is wise to first make an effort to develop his faith, and then instruct him on hari-nma. Those who act as guru and give instructions on hari-nma to faithless persons will definitely fall downbecause they are committing nmpardha. 10) If a person does not have exclusive faith in harinma, even after hearing its extensive glories, and if he is still attached to or dependent on sdhanas such as karma, jna or yoga, then he is a nmpardh. In this way, hari-nma will not arise unless we avoid nmpardha. Upon seeing the miseries of the jva, the deliverer of Kali-yuga, r Caitanya Mahprabhu, instructs us with a compassionate heart: td api suncena taror iva sahiun amnin mnadena krtanya sad hari

(r ikaka: 3)

By thinking oneself to be even lower than straw in the street, being more tolerant than a tree, not accepting honour but giving honour to everyone, a jva becomes eligible to chant hari-nma. The primary meaning of this loka is that one is to chant hari-nma with a pure attitude. One who considers himself more lowly and fallen than anyone else never

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criticises sdhus nor disregards demigods like Lord iva. He differentiates, but with respect. He never disregards guru, blasphemes the bona fide stras, or doubts the glories of hari-nma. He never combines false speculation with dry arguments to equate nirgua-brahma with the name of 'Hari', nor does he make offences on the strength of nma. He does not accept pious activities to be on an equal level with hari-nma. He never gives hari-nma to faithless persons, and he doesnt have a scent of disbelief in nma. He constantly endeavours to be aloof from the ten types of nmpardha. He never follows those who either ridicule or are inimical to nma. Even though he works for the entire world, he does not possess any false ego of being the enjoyer or the doer. Thinking himself to be a servant of the world, he serves the whole world. When a qualified person chants hari-nma, the spiritual world which is situated in the core of his heart radiates transcendental light and thus keeps the darkness of my far away. Therefore, O mahtms, constantly perform hari-nma-krtana without offence. There is no shelter for the jvas other than hari-nma. Trying to save oneself from drowning in this ocean of material existence by taking shelter of jna and karma is as useless as taking shelter of a piece of straw to cross a great ocean. Therefore, accepting the shelter of the great ship of the mah-mantra, cross this ocean of material existence.