[vii]

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[viii]
INTRODUCTION

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 R NMAKA

1 Stava-ml is a very important work for as rla Baladeva Vidybhaa states at the end of his
commentaryr-rpa-deva karuaika-sindhu stavlim et yadi nkariyat / bhakt yathvad vraja-
rja-snor nvgamiyan gua-rp-ll: His Divine Grace rla Rpa Gosvm is an ocean of mercy. If he
had not composed this Stava-ml, the devotees would not have factually understood the qualities, forms
and pastimes of the son of the King of Vraja.

[x]
INTRODUCTION

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R NMAKA

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 R NMAKA

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2This prayer teaches us the mood with which to chant the holy names of Lord Ka. It also indicates the
qualification of a genuine chanter: absolute faith in the teachings of the Vedas that the holy name can easily
give the chanter liberation from birth and rebirth (what to speak of lower goals such as dharma, artha and
kma).

[2]
TEXT 1

[3]
 R NMAKA

3 How did Lord Caitanya preach the holy name of Hari all over the world? rla Bhaktivinoda hkura explains
it in next.
4 Puruottama-ketra is Jaganntha Pur.
5
Caitanya-caritmta, Antya-ll, Chapter 1 describes how rla Rpa Gosvms position as the crya of the
rasa of the holy name was recognized by Lord Caitanya, Haridsa hkura and other associates when they
heard a verse composed by him on the sweetness of the holy name (Cc Antya 1.99).

[4]
 TEXT 1

6This is rla Prabhupdas translation of this verse, found in his purport to Caitanya-caritmta Antya 4.71
which can be found in its entirety in Appendix 1, rla Prabhupda on Nmaka.

[5]
 R NMAKA

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[6]
TEXT 1

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 R NMAKA

7
They = the Upaniads are themselves the jewels of the rutis.
8 Their radiances mean the radiances of the jewels of the rutis, that is, the Upaniads.
9 The original text has nikhila-ruti-mauli. The word mauli can mean either chief or head.
Correspondingly, nikhila-ruti-mauli can mean chief rutis or heads of the personified rutis (Vedas).
The previous sentence paraphrased the text in terms of the first meaning. This sentence paraphrases the
text in terms of the second meaning.
10 rmad-Bhgavatam 11.17.5.
11 It appears that the version of Nmaka commented by rla Baladeva Vidybhaa Prabhu had api
instead of ayi.
12
Taittirya Upaniad 3.10.5. It describes the status of a person after his liberation from material existence.
He glorifies the Supreme Lord, after final liberation from material existence.

[8]
 TEXT 1

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13
rmad-Bhgavatam 10.1.4.
14 rmad-Bhgavatam 2.1.11.
15
In other words, constant chanting of the holy names of the Lord is recommended for those in material
existence with material desires, those in material existence without material desires and those liberated
from material existence.

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 R NMAKA

16True (satyam) is the same as eternally true. We find such usage in Caitanya-bhgavata, where the
Bengali derivate satya is often used to mean eternally true.
17
Those who have submissively accepted the mercy of perfect pure devotees of Lord Ka. According to
rmad-Bhgavatam (2.7.46 and 11.12.3-6), all conditioned souls, in any species of life, who submissively
accept such mercy are eligible to attain liberation from material existence.
18
It is understood that they have also given up activities of adharma, which is distinct from karma, jna and
bhakti, for there is absolutely no question of drinking the nectar of the rasa of the holy name while engaging
in sinful activities. See Bhagavad-gt 7.28.

[12]
TEXT 1

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 ""

19
It is clear from Hari-bhakti-vilsa 11.530-545 that firm and pure devotional service to the Lord (dh
uddha-bhakti) can only be executed by those who are free from sinful reactions. Therefore, this objection
is raised herein.

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 R NMAKA

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 TEXT 2

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R NMAKA

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 TEXT 2

20 The above-mentioned objection is responded to here. The idea is this: O holy name, please engage me
in Your service and burn up all of my sinful reactions; then it will be possible for me to engage in firm and
pure devotional service to You.
21
Since the subtle body is the source of all material miseries, it is included in the list of miseries.
22 rmad-Bhgavatam 6.2.14.
23 This statement of r Nryaa-vyha-stava is quoted in Hari-bhakti-vilsa (11.393). rla Santana
Gosvm remarks in this regarddya-abdt saketa-stobhdi. And so on here refers to chanting the
holy name to indicate something other than the Supreme Lord, chanting for musical entertainment and so
on. The idea is this: Even those who utter the holy name of Viu while joking, ridiculing or chanting to
indicate something other than the Supreme Lord and so on become perfect in their endeavors.
24 This statement of Ka-khaa is quoted in Hari-bhakti-vilsa (11.324).

[19]
 R NMAKA

25When You purify me, people will notice Your glory of purifying even those with sinful reactions. They will
then take shelter of You. Thus I preach Your glory. The meaning of this statement becomes clear by
observing how Jagi and Mdhi caused Lord Caitanyas preaching to expand. These incidents are detailed
in Caitanya-bhgavata, Madhya-khaa, Chapter 15. Here is a summary: After Jagi and Mdhi were
accepted by Lord Caitanya Mahprabhu, by His mercy, they would every morning take bath in the Ganges
and then chant two hundred thousand holy names of Ka = 128 rounds of the Hare Ka mantra. While
remembering their previous sinful activities, they would repent and chant the names of Gaura as they cried
loudly. Even though Mahprabhu and His associates constantly bestowed mercy and solaced Jagi and
Mdhi, they could not become peaceful. Remembering his grave offense of drawing blood from the body
of Nitynanda, Mdhi especially always condemned himself and lamented. One day, taking a straw
between his teeth, Mdhi grabbed Nitynandas lotus feet in a solitary place and with tears in his eyes
begged forgiveness for his offenses by offering Him various meaningful prayers. After hearing Mdhis
heartrending prayers, Nitynanda solaced and embraced him. When Mdhi then expressed to Nitynanda
his desire to become free from the offense of causing trouble to numerous living entities, rman Nitynanda
Prabhu instructed Mdhi to build a bathing gha on the bank of the Ganges and offer respectful obeisances
to those who came to take bath in the Ganges. Following the order of Nitynanda, Mdhi daily cleansed
the bathing gha while chanting the names of Ka with tears in his eyes. He would offer obeisances to
those who came there for bath and beg forgiveness for his offenses. Upon seeing this behavior of Mdhi,
people were astonished. On seeing Jagi and Mdhis drastic change of heart, even those who previously
blasphemed and ridiculed Mahprabhu, because of not understanding His position, now also realized
Mahprabhus unlimited mercy and glories. This is the effect of properly chanting the Hare Ka mantra.
26
By normal rules of sandhi, parama + akara would yield the wrong word paramkara. Instead, because
this combination of words belongs to a special category of words called the akandhv-di, parama + akara
becomes paramakara. Interested readers can refer to the Sanskrit grammar text Siddhnta-kaumud's
explanation to aco 'ntydi i (Adhyy 1.1.64) where the akandhv-di words are referred to.
27
g-veda 1.156.3. This is quoted in Hari-bhakti-vilsa (11.510) along with a few other verses from the ruti
about the holy name. The English translation of this verse is based on rla Jva Gosvm Prabhus gloss in
Bhagavat-sandarbha (Anuccheda 35). The gloss is presented in a later footnote with a translation.

[20]
 TEXT 2

28 Skanda Pura, Prabhsa-khaa. The entire verse ismadhura-madhuram etan magala magaln

sakala-nigama-vall-sat-phala cit-svarpam / sakd api parigta raddhay helay v bhgu-vara nara-

mtra trayet ka-nma: Kas name is the sweetest of sweet things, the most auspicious of
auspicious things, the transcendental fruit of the vine of all Vedic literature. O best of the Bhgus, chanted
even once, either with faith or contempt, it delivers the chanter. This is quoted by rla Rpa Gosvm in
his Padyval as text 26.

[21]
 R NMAKA

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TEXT 2

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 R NMAKA

29
Becoming humble and utterly destitute = nonduplicitously following the instructions of Lord Caitanya
Mahprabhu set out in ikaka 3.
30
The meaning is: Apart from surrendering to Lord Caitanya Mahprabhus instructions set out in ikaka
3, there is no other means to get out of the anarthas that cause us to undergo the miseries of material
existence.
31
This is the nma-bhsa stage of chanting. In this regard, an important statement by rla Bhaktisiddhnta
Sarasvat hkura in his Navadvpa-pajik distinguishing nmbhsa from nmpardha and uddha-nma
has been quoted in r r Hari-nma-mahimmta, a book by r Andi Ka Bhakti-str, a follower of rla

[24]
 TEXT 2

Bhaktisiddhnta Sarasvat hkura, as followsapardha-yukta avasthya krtita hari-nma nmpardha-

sajya abhihita. anicchkta nmpardhera phale puya-karma-labhya svarga-sukha bhogdi lbha
haiy thke, icchkta nmpardhera phale kukarmera phala naraka-yantradi bhoga karite haya.
apardha-ya sambandha-jna-rahita avasthya krtita r-hari-nma nmbhsa-nme khyta.
sketya, prihsya, stobha v helra sahita r-nma krtita haile nmbhsa haya. ihra phale jni-
gaera kkaya mukti lbha haya. apardha-ya avasthya sambandha-jnera sahita krtita nmai
uddha-nma. thra phale sunirmala ka-prema lbha haiy thke: When the holy name of Lord Hari is
chanted in the offensive state, it is called nmpardha. As a result of unintentional nmpardha chanting,
one can experience heavenly happiness, etc. that can be attained through pious activities; as a result of
intentional nmpardha chanting, one has to experience the torments in hell, etc. that are the results of
sinful activities. When the holy name of Lord r Hari is chanted in the offenseless state and without
sambandha-jna, it is known as nmbhsa. When one chants the holy name while referring to something
other than the Lord, in jest, for musical entertainment or neglectfully, such chanting is nmbhsa. As a
result of this, one attains the liberation hankered for by the jns. When one chants the holy name in the
offenseless state and with sambandha-jna, it is called uddha-nma (the pure holy name). As a result of
such chanting, one attains spotless Ka-prema.

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 ""

[27]
 R NMAKA

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[28]
TEXT 3

[29]
 R NMAKA

32 rla Baladevas explanation of the g-veda text beginning O sya (quoted by him in his commentary to
text 2) follows rla Jva Gosvms explanation to the same text in Anuccheda 35 of Bhagavat-sandarbha
he vio! te tava nma cit cit-svarpam, ata eva maha sva-praka-rpam. tasmd asya nmna ad api
jnanta, na tu samyag uccra-mhtmydi-puraskrea. tathpi vivaktana bruv kevala tad-
akarbhysa-mtra kurv sumati tad-viay vidy bhajmahe prpnuma: O Lord Viu, Your
holy name is spirit = spiritual. Therefore, it is illumination = self-manifest. Therefore, even if one just slightly
knows about this holy name, not knowing beforehand the glories of uttering it and so on, by simply uttering
it = by simply engaging in the practice of uttering it, we attain good intelligence = knowledge about the holy
name.

[30]
 TEXT 3

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TEXT 3

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33 The meaning of prrabdha-karma will be explained later in this commentary.

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 TEXT 4

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R NMAKA

[38]
TEXT 4

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 R NMAKA

34
One meaning of the word brahma in rla Rpa Gosvms text is Paramtm = the Paramtm feature of
Bhagavn.

[40]
 TEXT 4

35 By an increase of realization of the Supreme Being, two events take place: (1) destruction of the
accumulated pious and impious reactions, and (2) disconnection of the operative pious and impious
reactions.
36
Govinda-bhya on 4.1.14 states that this is in the Bhad-rayaka Upaniad. The Kva recension of this
Upaniad (4.4.22) has a similar text.
37
This immortal refers to a person is being freed from his karmic reactions.
38 Chndogya Upaniad 6.14.2.
39
Vednta-stra 4.1.13.
40 Vednta-stra 4.1.14.
41 Vednta-stra 4.1.15.

[41]
 R NMAKA

42
Chndogya Upaniad 1.6.6.
43This translation is in line with the remark of crya Baladeva that follows next. The original statement in
the ruti tasyod iti nma . . . should then be understood to mean tasya nma ud iti ucyate yata . . . Ud is
not to be taken as a proper noun, a name of the Lord; rather it is an adjective describing the holy name of
the Lord meaning ucca above or high = transcendental, which is why the Upaniad describes the Lord
as the one who is transcendental and who makes other transcendental. Just as when the the same Upaniad
says (just one sentence before) that the Lords eyes are lotuses, it doesnt mean it literallypuarkam
evam akiit intends to say that His eyes are like lotuses; here the word puarkam (lotus) is taken to
be an adjective describing aki (eyes). So is it with ud and nma. His holy name (nma) is transcendental
(ud).
44 This is about a soul who is being liberated from material existence.

[42]
 TEXT 4

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45
Kautak Upaniad 1.4.
46 Vednta-stra 4.1.17.
47We can note with profit that prrabdha-karma is only disconnected from those who are (a) exclusively
dedicated to hearing, chanting and remembering the holy names of the Supreme Lord, and by implication,
constantly avoiding the ten offenses to the holy names, and (b) who are supremely anxious to attain His
loving devotional service.
48This complex commentary has been simplified and summarized by hkura Bhaktivinoda in his
explanation.

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49 The word brahma in rla Rpa Gosvms text also means Brahman = the Brahman feature of Bhagavn.

[46]
TEXT 4

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50
While paraphrasing ikaka 2, Lord Caitanya Mahprabhu statesaneka-lokera vch aneka-
prakra / kpte karila aneka-nmera pracra: Because people vary in their desires, You have distributed
various holy names by Your mercy. (Caitanya-caritmta Antya 20.17)

[49]
 R NMAKA

51
We learn from the Vedic scriptures, the higher sources of knowledge about the material world, that the
moon bestows nectar. In Bhagavad-gt 15.13, Lord Ka describes the moon as rastmaka, that which
supplies the juice of life. In his purport, rla Prabhupda has informed us that this means, Everything
becomes palatable by the agency of the Supreme Lord through the influence of the moon. So, for the gops
in Goloka Vndvana serving Lord Ka in the rasa of conjugal love, He is the source of intense nectarean
delight. Therefore, rla Rpa Gosvm has referred to Lord Ka here as Gop-candra.

[50]
 TEXT 5

52 In the Sanskrit text, the forms of these holy names of Lord Ka are in the vocative case, that is, they are
in the form with which we address Lord Ka. For instance, one of His holy names is nanda-snu (Son of
Nanda). But when we address Him in Sanskrit, by the rules of Sanskit grammar, we have to call Him nanda-
sno or he nanda-sno. Therefore we have he ka (O Ka) karu-sindho (O Karu-sindhu = O
ocean of mercy) dna-bandho (O Dna-bandhu = O friend of the lowly) jagat-pate (O Jagat-pati = O
Lord of the universe) gopea (O Gopea = O Lord of the cowherd boys) gopik-knta (O Gopik-knta
= O beloved lover of the cowherd girls) rdh-knta (O Rdh-knta = O beloved lover of Rdh) namo
stu te (my obeisances unto You).
53 108 forms is obviously indicative, for the Supreme Lord has unlimited names. See SB 10.51.36.

[51]
 R NMAKA

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R NMAKA

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 TEXT 5

54 Literally, Rasa-kpa = well of rasa. Well = source.

[55]
 R NMAKA

55
Gop-vimohana can mean Bewilderer of the cowherd girls by His charm. It can also mean Bewilderer of
the cowherd lady, Yaod when He showed her the entire universe in His mouth.

[56]
 ""

[57]
 R NMAKA

56The holy name has two svarpas (forms or features): vcya and vcaka. I have rendered the latter as
verbal expression meaning that which is expressed verbally through sounds, and the former as verbally
expressible meaning the person who is being referred to by the verbal expression. The Personality of Lord
Ka is the verbally expressible, while the holy name of the Personality of Lord Ka is the verbal
expression. The verbally expression is the holy name (nma). In this edition I have rendered the verbally
expressible as the holy named, meaning the person referred to by the holy name (nm).
57
As will be clarified in a later footnote, we learn from rla Vivantha Cakravarts Mdhurya-kdambin
that the sevpardhas referred to here are those that have been committed unknowingly, not knowingly,
on the strength of the chanting of the holy name.

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 TEXT 6

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R NMAKA

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 TEXT 6

58What does faith in this context mean? rla Bhaktivinoda hkura writes in his introduction to Hari-
nma-cintmai about the nature of persons who take shelter of the holy names with faithsdhana-bhakti
yata prakra che tan-madhye ekamtra nmrayei sarva-siddhi haya; eirpa ynhdera vivsa tnhr
sarvottama sdhaka: Those who have faith that among all items of sdhana-bhakti, taking exclusive shelter
of the holy names yields all perfection, are the best sdhakas. Such a devotee has firm faith in Lord
Caitanyas statement in Cc Madhya 15.107nava-vidh bhakti pra nma haite haya: One can complete
the nine processes of devotional service simply by chanting the holy name. And such a devotee does not
commit sevpardha on the strength of the chanting of the holy names of the Lord, as noted by rla
Vivantha Cakravart hkura in his Mdhurya-kdambin; this will be detailed in a later footnote.
59This statement of the Supreme Personality of Godhead from Viu-ymala is quoted in Hari-bhakti-vilsa
(11.375).

[61]
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60
From the Padma Pura, quoted in Caitanya-caritmta Madhya-ll 17.133. The translation is based on
rla Prabhupdas synonyms.

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 R NMAKA

61Sacred form is a translation of r-vigraha, which conventionally refers to the worshippable Deity form
of the Lord. It should be understood that just as the transcendental form of the Lord perceivable by the
spiritual senses of the Lords associates in the spiritual world descends to this world as the Deity form
perceivable by the material senses of the neophyte devotees in the material world in order to help them
progress in Ka consciousness, the transcendental holy name of the Lord pronounceable by the spiritual
tongue of the Lords associates in the spiritual world descends to this world as the holy name pronounceable
by the material tongue of the neophyte devotees in order to help them progress in Ka consciousness.
However, we should constantly remember that the Deity form and the holy name in this world are both sac-
cid-nanda in nature, though they appear to act materially. rla Prabhupda has remarked: In the Padma
Pura it is said: arcye viau il-dhr guruu nara-matir vaiave jti-buddhir vior v vaiavn kali-
mala-mathane pda-trthe mbu-buddhi / r-vior nmni mantre sakala-kalua-he abda-smnya-
buddhir viau sarvevaree tad-itara-sama-dhr yasya v nrak sa. No one should consider the Deity in
the temple to be made of stone or wood, nor should one consider the spiritual master an ordinary human
being. No one should consider a Vaiava to belong to a particular caste or creed, and no one should
consider caramta or Ganges water to be like ordinary water. Nor should anyone consider the Hare Ka
mah-mantra to be a material vibration. All these expansions of Ka in the material world are simply
demonstrations of the Lords mercy and willingness to give facility to His devotees who are engaged in His
devotional service within the material world. (Caitanya-caritmta Madhya 20.217 purport)

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62 I have literally rendered nm-apardha into offenses to the holy named. It refers to what are more
commonly referred to as sevpardha, offenses committed in Deity worship. The thirty-two offenses in
Deity worship are enlisted in Appendix 3. They should be consciously avoided by those who desire success
in chanting the holy names.
63 Offenses . . . can be destroyed means the reactions to the offenses can be destroyed.
64It is a fact that the reactions to offenses committed in Deity worship unknowingly can be removed by
chanting the holy names hare ka hare ka ka ka hare hare / hare rma hare rma rma rma
hare hare. However, if such offenses in Deity worship are committed on the strength of such chanting with
the consideration that the chanting of the holy names can neutralize the offenses in Deity worship, such
sevpardhas certainly become the equivalent of nmpardhas committed knowinglywhich become
obstacles to his spiritual progress. This is noted by rla Vivantha Cakravart hkura in his Mdhurya-
kdambin, Chapter 3, while discussing removal of reactions to sevpardha. Interestingly, rla Cakravart
hkura concludes that discussion by stating that even in the dharma-stras, it is noted that if a person
engages in sinful activities on the strength of possible atonement prescribed in the dharma-stras for such

[69]
 R NMAKA

sinful activities, his sinful reactions does not decrease; on the other hand, they increase. sevpardhn
tu nmabhis tat-tan-nivartaka-stotra-phai sev-statyena ca bhavyasya vivekina prya pratidinam
evopaamenkur-bhvnupalabdhe. kintu tat-tad-upaama-sambhava-balena tatra svadhnat-
aithilye sevpardh api nmpardh eva syu. tath hy uktam: nmno bald yasya hi ppa buddhi iti.
tatra nma ity upalakaa bhakti-mtrasyaivopaamakasya. dharma-strepi pryacitta-balena
ppcarae na tasya ppasya kaya pratyuta ghataiva.
65This should not be misunderstood. rla Baladeva Vidybhaa Prabhu is referring to destruction of the
reactions to nmpardhas that have been committed unintentionally, not those that have been committed
intentionally. This will become evident in his commentary to text 7. The ten offenses to the holy name are
enlisted in Appendix 3. They should be avoided by those who desire success in chanting the holy name.

[70]
 TEXT 7

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R NMAKA

[72]
 TEXT 7

66Sufferings in the life of a devotee are caused either by the Supreme Lord Himself in order to extricate him
from the entanglements of my or by offenses. This is set out rla Vivantha Cakravart hkura in his
commentary to SB 1.2.10: bhaktn da sukha bhakti-phalam eva. dukha tu yasyham
anughmi hariye tad-dhana anai / atodhana tyajanty asya sva-jan dukha-dukhitam (SB
10.88.8) ity di bhagavad-vacand bhagavad-uttha bhakty-apardha-phala ceti yath-yogya
vivecanyam. Since offenses unto the holy names are the causes of sufferings in the life of a devotee, they
have been included under the category of sufferings. This is similar to rla Rpa Gosvm including sinful
activities under the heading of sufferings in Bhakti-rasmta-sindhu 1.1.19: kles tu ppa tad-bjam
avidy ceti te tridh.
67This statement of Sanat-kumra to r Nrada in the Padma Pura occurs in Hari-bhakti-vilsa (11.525).
crya Santana Gosvm commentskathacana pramdena bhramea jte sati tat nmaiva eka
araam rayo yasya tath, tath-bhto bhavet, sarvath nma-paro bhaved ity artha. Somehow if
unknowingly, by mistake, an offense to the holy name occurs, then one must exclusively take shelter of the
holy name. One must become absolutely focused on the holy name. This is the meaning. One might wonder,
Why bother about nmpardha committed unknowingly in the first place? After all, they were committed
unknowingly and unintentionally! But the matter is not settled so easily and irresponsibly. In the Lords
system of jurisprudence, sinful activities are taken into account even if they are committed unknowingly or
unintentionally as we see in the history of King Nga found in Chapter 64 of the Tenth Canto of the rmad-
Bhgavatam. However, the holy name of Ka is so overwhelmingly compassionate upon the conditioned
souls that He does not consider nmpardha committed by them unknowingly or unintentionally, as a
special exception to the general Vedic arrangement for punishing those who engage in forbidden activities
even unknowingly or unintentionally.

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68This is another statement of r Nrada to Sanat-kumra in the Padma Pura and it occurs in the Hari-
bhakti-vilsa (11.526). But this verse should not be misunderstood. In Mdhurya-kdambin (Chapter 3),
rla Vivantha Cakravart hkura makes it very clear that one cannot overcome reactions to nmpardha
committed knowingly simply by taking to ceaseless chanting of the holy names on the strength of the above
referenced verse of the Padma Pura. Rather, one should rectify himself using prescribed methods for each
of the ten offenses to the holy name committed knowingly as prescribed in the scripturessat nind iti
daasu nmna prathamopardha. tatra nindety anena dvea-drohdayopy upalakyante. tata ca daivt
tasminn apardhe jtehanta pmarea may sdhuu aparddham iti anutapto jana knau myati
tapta knun evyam iti nyyena tat-padgra eva nipatya prasdaymti viaa-cetas praati-stuti-
sammndibhis tasyopaama krya. kadcit kasyacana kair api duprasdanyatve bahu-dinam api tan-
manobhirociny anuvtti kry. apardhasytimahattvt kathacit taypy anivartya-kopatve dhi mm
aka-bhaktpardha niraya-koiu patantam iti nirvidya sarva parityajya samrayay nma-
sakrtana-santatis tay ca mah-aktimatyvayam eva kle tata syd evoddhra. ki me muhur muhur
eva pda-patandibhi svpakara-svkrea nmpardha-yuktn nmny eva haranty agham ity
asyaiva paramopya sa eva samrayaya iti bhvany prvavad eva punar api nmpardha.
69 A commentary on text 25 of the Brahma Puras Ka-aottara-ata-nma-stotra by Vndvana
dsa, a Godbrother of rla Baladeva, writes: apardha-vimukto hi nmni yatna samcara / nmnaiva
tava devare sarva setsyati nnyata iti pdmeIt is stated in Padma Pura, Having become liberated
from offenses, endeavor to chant the holy name. O devari, merely through the holy name, you will attain
all perfection; there is no other way. Thus it is clear that after one has rectified himself according to the
prescribed methods for each of the ten offenses he has committed in the past, without committing any
further offense, one is instructed to take to the process of exclusively chanting the holy names.
70 From the Padma Pura, quoted in Caitanya-caritmta Madhya-ll 17.133.

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-
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71 Offenses unto the holy names = Reactions to offenses unto the holy names.
72
SB 10.87.17 purport explains: Within His personal essence, the Supreme Lord enjoys rasa, the
reciprocation of the mellows of devotional service, and integral to the play of rasas is the participation of
realized jvas. Raso vai sa rasam hy evya labdhvnand bhavati: He is the embodiment of rasa, and the
jva who realizes this rasa becomes fully ecstatic. (Taittirya Upaniad 2.7) [] In the opinion of rla
Vivantha Cakravart, the last word of all authoritative scripture (sarvntima-ruti) is contained in the
aphorism raso vai sa, which is demonstrably a reference to Lord r Ka as the infinitely expanding
embodiment of divine pleasure (sarva-bhattamnanda).

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 R NMAKA

" "

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73
This statement by the Supreme Personality of Godhead quoted in a conversation between Nrada and
Kuadhvaja from Prabhsa Pura appears in Hari-bhakti-vilsa (11.498).
74 Often times Vedic authorities promise (and fulfill) certain beneficial results for faithfully reading or reciting
certain portions of Vedic literature. These are known as phala-rutis. Perfect pure devotees also often
provide such phala-rutis for reading or reciting their prayers to Lord Ka or those dear to Him. Why didnt
crya Rpa Gosvm not provide such a phala-ruti at the end of his Nmaka? Because the result of
faithfully reciting this prayer is that one becomes capable of chanting the pure holy name of the Lord. That
the holy name is so merciful is evident from the text of Nmaka.

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, ,
-
, ,
-

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75
rla Prabhupda has beautifully described the nature of Nrada Munis direct experience of Godhead
while he glorifies Him in his purports to rmad-Bhgavatam 1.6.32-33. This has been presented as Appendix
2.

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76 Sma hymns: See crya Baladevas commentary on text 1.

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R NMAKA

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RLA PRABHUPDA ON NMAKA

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 R NMAKA

77
rla Prabhupda has translated tat tvam asi as you are the same in his translation to Caitanya-caritmta
Madhya 6.175.

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RLA PRABHUPDA ON NMAKA

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R NMAKA

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RLA PRABHUPDA ON NMAKA

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R NMAKA

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RLA PRABHUPDA ON NMAKA

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R NMAKA

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NRADA MUNIS DIRECT EXPERIENCE OF GODHEAD

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R NMAKA

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NRADA MUNIS DIRECT EXPERIENCE OF GODHEAD

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R NMAKA

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R NMAKA

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OFFENSES TO BE AVOIDED

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R NMAKA

[108]
OFFENSES TO BE AVOIDED

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R NMAKA

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OFFENSES TO BE AVOIDED

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R NMAKA

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OFFENSES TO BE AVOIDED

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R NMAKA

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HARI, KA, RMA AND RMA, KA, HARI

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 R NMAKA

78 Caitanya-caritmta Madhya 8.141nn-bhaktera rasmta nn-vidha haya / sei saba rasmtera

viaya raya: Each and every devotee has a certain type of transcendental mellow in relation to Ka.
But in all transcendental relationships the devotee is the worshiper [raya] and Ka is the object of
worship [viaya].

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