SRI HARINAMA CINTAMANI 

(THE TRANSCENDENTAL TOUCHSTONE OF THE HOLY NAME)
 
                               by 
 
                   SRILA BHAKTIVINODA THAKURA 

 

                           CHAPTER ONE 
 
          INTRODUCTION TO THE GLORIES OF THE HOLY NAME 

     All glories to Sri Gadadhara Pandit and Lord Sri Gauranga;
all glories to Lord Nityananda, the life of Srimati Jahnavadevi;
all glories to Sri Advaita Acarya and Mother Sita; all glories to
Srila Srivasa Pandit and all the devotees of Lord Caitanya. 

     At Nilacala, within His sacred temple near the ocean shore,
the Supreme Personality of Godhead resides in His form of wood
known as Darubrahman.  The Supreme Lord Hari descended to the
material world in this form of Jagannatha to deliver the living
entities from their eternal bondage.  He grants material benedictions to those who require them and final release from all
material attachments to those who are more spiritually advanced. 

	In this same sacred abode, the same Supreme Lord took the
role of a renounced sannyasi to give His supreme blessing to
humanity. Residing in Kasi Misra's home, He propagated the only
dharma needed by the fallen souls of this age, and so established
the real meaning of religion in Kaliyuga. 

     There, like a desire tree yielding unlimited treasures,
surrounded by His many devotees, Lord Caitanya distributed love
of Godhead (Krsnaprema) freely to all people.  Ensuring that His
teachings would be correctly disseminated, He had certain
associates speak on specific subjects while He Himself gave His
blissful audience.
 
	Thus He relished Sri Ramananda Raya's revelation of the confidential sweetness of the conjugal love of Sri Sri RadhaKrsna;
Sri Sarvabhauma Bhattacarya's explanation of actual liberation;
Sri Rupa Goswami's intricate analysis of the various levels of
loving exchange with the Lord; and Srila Haridasa Thakura's
glorification of the supreme efficacy and excellence of the Holy
Name. 

      One day, after bathing in the ocean, Lord Caitanya met
Srila Haridasa Thakura under the Siddha Bakula tree.  Greatly
pleased at seeing Srila  Haridasa, the Lord inquired from him theÜn______Ü
means by which the conditioned souls can most easily be delivered
from sin.  

	Srila Haridasa fell at the Lord's lotus feet and clasped
them tightly.  His entire body went into rapture, and he offered
humble prayers punctuated by shivering and tears.  In a choked
voice Srila Haridasa said, "My Lord, Your wonderful pastimes are
unfathomable, and I am but unfortunate and illiterate.  Your
lotus feet are my only resort.  What is the use of asking such
questions of a worthless person like me?" 

      Srila Haridasa continued: "You are Krsna, the Supreme  
Personality of Godhead, who has appeared in Navadvipa to save all 
living entities. O my Lord Gauranga, kindly shelter me in the  
shade of Your lotus feet, for only this will engladden my heart. 
Your holy name is unlimited, You are the embodiment of endless  
excellences, and Your exquisite beauty draws me into a shoreless 
ocean of joy.  Your pastimes are everexpanding; You have  
manifested Your name, form, qualities and activities in this  
material world so even a fallen wretch like myself can relish
them.  It is impossible for one with mundane vision to perceive
Your transcendental features with his limited senses, but now You
are mercifully revealing Yourself for the highest benefit of
humanity; this is indeed the direct display of the internal
spiritual potency of the Lord.

      "You are the spiritual sun and I am an insignificant spark
of Your effulgence. You are my Lord and master and I am Your
servitor eternally. The ambrosia emanating from Your lotus feet
intoxicates all my senses. My only hope lies in the limitless
nectar of Your holy name.  I am fallen  what can I say of my own
volition?  I am here just to execute Your orders. I shall be
greatly satisfied to speak the words You put into my mouth and I
will not consider whether they are right or wrong."  
 
Ã__ÃLord Krsna and His energiesœ

      Lord Krsna is the Supreme Personality of Godhead.  He is
beyond  anyone's jurisdiction, for He alone is the master
(sarvesvara) of all that exists.  He completely independent,
being selfwilled and selffulfilled. His unrestricted desires
are effortlessly satisfied by His inconceivable internal potency
that constantly associates with Him.  This potency is a feature
of His inherent nature and is therefore never independent of Him. 

	[Footnote 1 by Srila Bhaktivinoda Thakura:] He is known as
the nondual Supreme Consciousness by dint of His free will and
inconceivable potency.  Empirical philosophers (jnanis) attempt
to rob this nondual Divinity of His personal will and potency by
postulating Him to be the impersonal Brahman.  But in fact the
impersonal Brahman (Krsna's consciousness minus will and potency)
is only the effulgence of the Supreme non-dual Brahman.  

	Through the eightfold yoga system, yogis can perceive the
nondual Supreme Being within their hearts as the localized Supersoul or Paramatma who pervades and witnesses all existence.  ButÜn______Ü
Paramatma is also just a partial appearance of Krsna.  Lord Krsna
alone is the Absolute Consciousness, for only He displays
absolute potency, will and control. [End of footnote 1]
 
	Krsna exists within all His energies and is thus not
different from them.  The Vedas declare Lord Krsna to be the
infinite, absolute Vibhu; His energies are His attributes (vaibhava).  His vaibhava energies are the root of all existing phenomena: yet even in the midst of unlimited phenomena everexpanding
throughout all time, Krsna remains aloof and indivisible in His
original form. 
 
                  The three kinds of vaibhava œ
 
      Vibhu is perceivable only by the grace of His vaibhava
energies, of which there are three kinds.  They are, as revealed
in the scriptures, the spiritual energy (cid-vaibhava), the
material energy (maya or acid-vaibhava), and the marginal energy
(jiva-vaibhava). 
 
      [Footnote 2 by Bhaktivinoda:] Krsna's cid-vaibhava is a
direct transformation of His citsakti, His personal internal
potency.  The display of cidvaibhava includes His abode, known
as the Vaikunthaloka; His innumerable names like Govinda, Hari,
etc.; His transcendental forms like the threefold bending form
with two hands playing the flute; His divine qualities, so
sublimely pleasurable to His devotees;  His superexcellent
pastimes like the rasa dance in Vrindavana and its corresponding
appearance in Navadvipa as the the congregational chanting of the
holy names.  These spiritual opulences are countless.  

    	Another feature of the citsakti is the sandhini potency by
which all things exist and are held together as an interrelated
whole, including the relationships of the jivas to the Lord.  

	Similarly, the citsakti manifests the samvit potency, which
reveals knowledge of Krsna, His energies, and one's own identity.

	The citsakti also generates the hladini potency, which
gives rise to the ecstatic bliss of spiritual relationships,
spiritual emotions and their combination in the sweet exchanges
of rasa or the mellows of divine love.  All of these transformations of the citsakti or Yogamaya (i.e. cidvaibhava and the
sandhini, samvit and hladini saktis) are beyond material place,
time and qualities, being eternally pure and full of bliss. [End
of footnote 2] 
	
Ã__ÃThe citsakti is known as Visnupadaœ

     The citsakti is never affected by the inferior acitsakti.
Even when it descends to this material world, citsakti remains
untouched by the inebrieties of matter. Forever spiritual,
embodying the absolute nature of the Supreme Godhead, the
spiritual potency is glorified in the Vedic hymns as being equal
to the Lord Himself; thus it is known as Visnupada (intimately
connected with Visnu). There is no tinge of material influence inÜn______Ü
Lord Krsna's energies: they are transcendental and exist in pure
goodness (suddha-sattva).  

	[Footnote 3 by Bhaktivinoda] Sattva, or goodness, is of two
kinds: suddha sattva and misra-sattva (mixed goodness). 
Everything in the category of cid-vaibhava is suddha-sattva, or
pure goodness.  All sattva in the material nature is mixed, or
misra-sattva.  

	Suddha-sattva is devoid of passion and ignorance.  Birth
indicates the mode of passion in action.  The eternally existent
spiritual essence, suddha-sattva, has never been touched by
birth, which is a manifestation of passion, nor by annihilation,
which occurs in the mode of ignorance.  

	As the Supreme Lord's separated parts and parcels, the jivas
(the living entities, who are individual spirit souls) are
originally suddha-sattva, but due to their contact with nescience
they have come under the sway of the material modes of passion
and ignorance, and hence are now in the mixed or  misra-sattva
category.  Even demigods like Siva, though far superior in many
ways to the ordinary jivas, are nevertheless captivated by the
material glare due to false identification, and so fall in this
category of misra-sattva.  

	The Supreme Lord is always in pure goodness.  He descends to
this material world by His inconceivable spiritual potency and is
always the controller of the material nature, maya, who is everªready to act as His maidservant. [End of footnote 3]

Ã_ÃVisnutattvaœ

     All the plenary expansions of the Lord such as Govinda,
Vaikunthanatha, MahaVisnu, Garbhodakasayi Visnu and Ksirodaksayi
Visnu are in the category of absolute goodness, supreme and
divine, and are known as Visnutattva. 

	The Visnu-tattva forms may reside in any place, either the
spiritual abodes of Goloka, Vaikuntha, the Causal ocean, or in
this material universe, yet They are always the master of maya
and the supreme controller of every other living entity great or
small.  Their remaining unaffected by the influence of the illusory potency is evidence of their inconceivable spiritual 
position.  

	Brahma, Siva and the other demigods are misra-sattva, being
influenced by maya. The Visnutattva forms, Their abobes, Their
pastimes, and all else in the spiritual sky exist in pure
goodness. 

                          Maya-tattva œ
 
     A river called Viraja separates the material universe from
the spiritual abode.  Everything in the fourteen material planetary systems is acit-vaibhava or the temporary manifestation of
matter.  This place has been described in the scriptures as DeviÜn______Ü«dhama (the abode of Durgadevi), who is the presiding deity of
maya.  

	The material universe, including the physical bodies of the
living entities, is made up of the five gross elements of earth,
water, fire, air and either.  Mind, intelligence and false ego
are subtle material elements that comprise the psychic bodies of
the living entities.  The psychic bodies arise from desire.  Yet
the soul is always purely spiritual and distinct from his subtle
body; he is by nature suddha-sattva, as are his original mind,
intelligence and ego.

     The seven higher planetary systems  Bhur, Bhuvar,  
Svarga, Mahar, Jana, Tapa, and Satya or Brahma  and the seven
lower planetary systems such as Atala, Sutala and so on are all  
manifestations of maya (the illusory potency).  Cid-vaibhava is
the complete whole, and maya is its shadow. 

Ã__ÃJivavaibhava consists of both
Ã__Ãliberated and conditioned soulsÄ.<<Ä„Ä.AAÄœ„
                œ
     The jivas are originally completely spiritual, infinitesimal
and endowed with a limited degree of independence.  The jivas are
countless in number and are in urgent need of spiritual bliss for
the attainment of their perfection.  In seeking that
bliss, those who surrender their lives to Lord Krsna are
liberated from birth and death and reside eternally in the Lord's
company as His confidential associates. 
             
     On the other hand, the jiva-souls who desire self-importance
and selfish pleasure become attracted by maya, who awaits them on
the other side of the River Viraja.  She entices them away from
Lord Krsna's service and lures them into the trap of the Deviªdhama, where they are chained to bodies manufactured by material
nature.  Bound by the reactions of their misdeeds, they wander
from birth to birth in gross and subtle forms.  Sometimes they
are elevated to the heavenly planets and afterwards go to hell. 
In this way they travel through all the eight million four
hundred thousand species of life, suffering the pains of material
existence. 

Ã__ÃLord Krsna is always merciful to the jivas œ

      The Lord is the Supreme Personality, and the jiva is  
His tiny part and parcel.  Krsna is always concerned for the
well-being  of His jivaexpansions.  In whatever situation the
jiva may find himself, Lord Krsna is always prepared to grant the
jiva his heart's desire, like a well-wisher who never forsakes
his friend.  

	Krsna's relationship with the jiva is eternal: He uses the
jiva as an instrument through whom and to whom He manifests His
energies and opulences.  The Lord is the controller, the jiva the
controlled; the Lord is independent, the jiva dependent; the Lord
is master, the jiva the beneficiary of the results of his service
to the master. Ün______ÜŒ
Ã__ÃPious acts are material and fruitive œ

	The soul greedy for material sense pleasure finds even this
easily available by the kindness of the master.  The means to
attain such gratification is the performance of auspicious
activities (subhakarma) recommended in the Vedas.  These are:
following the duties of the varnasrama system; performing
sacrifices such as the fire sacrifice (agnistoma); executing the
eight-fold yoga process;  offering havana or oblations; keeping
vows on full-moon days; giving in charity on auspicious days and
other occasions conducive to material benefit.  

	Although subhakarma is performed with Lord Visnu as the
presiding Deity, the performer lacks spiritual intentions.  He
unfortunately takes complete shelter of material considerations
of object, time and place and cannot even intuit his dearth of
Krsna consciousness because such ritualistic considerations
thwart the mood of spiritual selfexamination and inquiry.  

	The results of subhakarma are material, for they merely
inflame lust for more enjoyment in higher planets.  Such sacrifices and their results can never satisfy the soul, the real
self, because their cause is illusion.  These socalled auspicious activities only avail the jiva temporary heavenly pleasures
diametrically opposed to transcendental bliss. 

Ã__ÃThe means of deliverance from material pietyœ

	If a person is fortunate enough to get the association of a
saintly devotee and learns that he, the jiva, is an eternal servant of Lord Krsna, then he easily surmounts the great obstacle
of material nature.  This is very rare, being the result of a
vast accumulation of piety that can never be acquired by the
performance of subhakarma, which gives only insignificant
results.

        Ã___Ã                     Empirical philosophy (jnanakanda) 
Ã__Ãelevates one to the brahmajyoti œ
 
      The dry empirical philosophers are more advanced than the
karmis, for they understand the material existence to be a
condition of suffering and so strive for liberation.  The Lord is
kind to them also: He has given them the jnana-kanda section of
the Vedas so they can pursue impersonal knowledge of the Absolute.  Their final goal is absorption into the brahmajyoti. 
The brahmajyoti is Krsna's blinding spiritual effulgence and is
situated on the bank of the Viraja.  All the demons the Supreme
Lord kills also merge into Brahman, just beyond the periphery of
maya.  Both the empiricists and fruitive workers are nondevotees,
disinclined to serve Lord Krsna. They can never relish the
sweetness of Lord Krsna's service. 

Ã__ÃPiety leading to devotional service œ
 
      Sukriti, or pious activity, is of three varieties:  Ün______ÜŒkarmonmukhi or piety derived from subhakarma, jnanonmukhi or
piety derived from the cultivation of knowledge, and bhakty-unmukhi or piety derived from devotional activities.  The first two
lead, respectively, to enjoyment of the fruits of action and to
liberation.  The last leads to an appreciation for saintly
association.  Bhaktyunmukhi is achieved by performing devotional
service to the Lord unknowingly, without spiritual knowledge.  

	Bhakty-unmukhi is the most important kind of sukriti, for it
impels the jiva to meet a pure, saintly devotee.  By associating
with a devotee of Krsna, the jiva's faith becomes firm. Gradually
he develops a taste for chanting the holy name, becomes compassionate towards all beings, and is then firmly fixed in Krsna
consciousness.   
            
Ã__ÃCompassionately, the Lord guides the karmi and jnani
Ã__Ãto the unknowing performance of devotional service œ 
 
     The Lord is an ocean of magnanimity, and the supreme  
controller of everyone.  He is always keen to serve the  
conditioned souls, including the karmis and jnanis.  Thinking of 
their welfare, He provides them the opportunity for indirect
devotional service.  

	The karmi who follows varnasramadharma associates with
saintly persons and executes his duties for the satisfaction of
the Supreme Lord Hari.  Such activities cleanse his heart and
gradually destroy the desire for more fruitive work.  In its
place the seed of sraddha, or pure faith, is sown within his
heart.   

     The jnani who sincerely seeks transcendental wisdom humbly
enters the company of pure devotees and invokes their inherent
compassion towards him.  By their grace, he easily develops firm
faith in the direct process of pure devotional service. In this
way, by the jnani's indirect devotion to knowledge, he gets the
shelter of the pure devotees.  

     The Lord says, 'My servant, the jiva, may succumb to the
treachery of My illusory potency, but I keep his best interests
in My heart.  By degrees I inspire him to develop an aversion to
sense enjoyment and liberation, and then grant him attraction to
devotional service unto Me.  I lead the jiva in his pursuit to
fulfill his material desires by engaging him in the indirect
devotional processes of karma and jnana, and in this way I
strengthen his faith and love for Me.'   

     Lord Krsna is most compassionate.  The indirect devotional
paths are but a hint of His causeless mercy.  Without His loving
intervention, how could the jiva ever become purified? 
 
    The indirect processes have deteriorated badly in Kaliyuga œ
 
      The Satya-yuga sages who took up the process of meditation 
were personally purified by Krsna and given the treasure of
devotional service. In the Treta-yuga, the same spiritual successÜn______Ü
crowned those who flawlessly performed opulent sacrifices to
satisfy the Lord. In the Dvapara-yuga, He granted devotion to
those who adhered to the  path of perfect Deity worship.  With
the advent of Kali-yuga, Lord Krsna saw the dreadful condition of
the jivas and relinquished all hope in the processes of karma,
jnana and yoga. 

      People in the Kali-yuga are short-lived, always harassed by
disease, and are born with a weak body and mind.  The observance
of varnasramadharma and the cultivation of sankhya philosophy,
yoga, and empiricism will not yield the strength humanity needs
to redeem itself.  

	[Footnote 4 by Bhaktivinoda] In Kaliyuga, the indirect
devotional paths of jnana and karma are extremely narrow and
hazardous.  They are intended to lead one to the shrine of
devotional service through either the association of saintly
persons during philosophical discussions, or by the ritualistic
offering to the Supreme Lord of the results of work performed
without desire.  In Kali-yuga both paths have become contaminated.  Genuine saintly persons, now rarely seen, have been
displaced by crass, commercial pseudospiritualists.  Religious
duties are no longer performed for purifying the consciousness
but for enjoyment of the material results of the rituals. 
Therefore these secondary paths are no longer beneficial.  Even
the process of Deity worship that gave the highest spiritual
success in Dvaparayuga has become impure and degraded. [End of
footnote 4]

           The prime process - chanting the holy name œ
 
     The Lord, considering the jivas' welfare, descended in
Kali-yuga along with His holy name to propagate the yugadharma
(the religion of the age).  By taking up the yugadharma the jiva
attains love of Krsna: he has only to remember the Supreme Lord's
name (namasmarana or japa) and chant the Lord's name congregationally (namasankirtan).

        The holy name is both the means and the end œ

	The only method or means (sadhana) in this age is the holy
name of the Lord.  The only goal (sadhya) to be attained in this
age is Krsnaprema.  Even in the stage of perfection, the name is
not given up but is chanted all the more, for it is intrinsic to
the activities of prema.  Indeed, the name is not different from
the Lord: it is the very embodiment of prema.  If the means is
the end, then the end and the means never contradict one another. 
If process is identical to the objective, then it is easy for the
jivas to attain the desired goal of life, Krsnaprema.  By the
mercy of His holy name, Krsna easily delivers the jivas in the
age of Kali.  

	[Footnote 5 by Bhaktivinoda] In karma and jnana, the
sadhana and sadhya are in conflict. The only real goal or sadhya
of the Vedas is to attain the mercy of the Lord.  As one approaches the goal via the paths of karma and jnana, they vanish,Ün______Ü
being impermanent.  But namasadhya already exists in namaªsadhana, for the Lord is forever identical to His holy name. 
This truth is known only by great good fortune. [End of footnote
5]
        
     Srila Haridasa, the incarnation of Lord Brahma, fell at the
Lord's lotus feet with tears cascading from his eyes.  His body
heaving with sighs, Haridasa declared, "I am extremely fallen and
am much engrossed in material life. Being  the rascal I am, I
never chanted Your holy name."  

	Only those persons who appreciate Lord Hari, His devotees,
and devotional service can take this Harinama Cintamani to heart.

 

Ã_ÃCHAPTER TWO 
   
Ã__ÃTHE ACCEPTANCE OF THE HOLY NAMEœ

 
 
     All glories to Sri Gadadhara Pandit and Lord Sri Gauranga;
all glories to Lord Nityananda, the life of Srimati Jahnavadevi;
all glories to Sri Advaita Acarya and Mother Sita; all glories to
Srila Srivasa Pandit and all the devotees of Lord Caitanya. 
 
     Srila Haridasa continued to weep in ecstatic love.  Lord 
Gauracandra encircled him with His arms in a loving embrace and 
said, "O Haridasa, a devotee of your caliber is rarely found. 
You are wellversed in all spiritual conclusions and you are
always unaffected by maya. 
 
Ã__ÃElevation by pure devotion œ
 
     "Taking birth in a low family and caste, you have proven to 
the world that Krsna is not obtained merely by amassing wealth,
reputation, lineage or refinement.  Whoever develops unflinching
faith in unalloyed devotional service to the Supreme Lord as you
have done is factually superior to the demigods. 

     "You are learned in all the truths of the holy name of the
Lord; your spiritual conduct is exemplary; and you are an expert
preacher.  Therefore, O Haridasa, kindly reveal to Me something
of the unlimited glories of the holy name.  Please allow Me to
savour your words. 
 
Ã__ÃThree stages of acceptance of the nameœ
 
     "One who chants the holy name even once is considered a 
Vaisnava devotee, and the householders should be very attentive
to respect such a person.  But the devotee who constantly chants
Krsna's name is even a better Vaisnava, for he is endowed with
all good qualities.  The most advanced Vaisnava of all is he who
inspires others who see him to immediately chant the Lord's name. 
When he chants the name even once, attraction to rendering
eternal devotional service to the Supreme Lord is irrevocably established.  Kindly tell Me how the nondevotees can be made to
accept the chanting of the holy name of Krsna." 
 
Ã__ÃThe spiritual identity of the holy name œ
 
     Srila Haridasa clasped his hands together.  Eyes brimming
with tears and voice choked in spiritual love, he began his reply
in soft, gentle tones.  

	Lord Krsna's name is cintamani, formed of eternal and
transcendental touchstone.  Just as a touchstone yields all
desirable objects, so the touchstone of Krsna's holy name gives
religiosity, wealth, sense pleasure and liberation to a materialistic person.  To a surrendered devotee, it offers pure love
of Krsna. 
 
     Lord Krsna and His holy name are not different; They are the
one and same Absolute Truth who is the allpervading yet supremely independent form of dynamic spirituality (caitanya vigraha),Üz______Ü
fully cognizant and full of bliss, without beginning or end. 
Eternally free of material imperfection (nitya mukta), always
situated in pure goodness (suddha sattva), the holy name,
identical (abhinna) with He who is denoted by the name (the nami,
or Krsna), descends to this world as the complete incarnation of
the highest sweetness (rasa). 

Ã__ÃKrsna's name, form, qualities  
Ã__Ãand pastimes are full of potency œ
 
     Any object is known by four characteristic features: name,
form, qualities and activities.  Lord Krsna, the Supreme Object,
is knowable in terms of His unlimited and eternal name, form,
qualities and pastimes.  The absence of these four features in
anything denies its status as object.  For example, Brahman is
impersonal and formless; hence it is not an object unto itself,
but simply a distinctive trait of the Supreme Lord. 
 
     Lord Krsna is the nondual Absolute Object who perfectly 
manifests Himself through the four features of name, form,
qualities and pastimes.  Each one of these features is fully
potent and able to express Him in totality.  They exist and are
sustained by the Lord's sandhini potency, and they are eternal
and transcendental.  As Lord Krsna attracts all living entities,
similarly the holy name, which is not different from Him, also
attracts everyone. 
 
     Krsna's sublime form is as identical to Him as His holy
name.  Remembering and chanting Krsna's name immediately invokes
His beautiful form in the œmind, and both dance there harmoniously
like inseparable partners.  

	Krsna's sixtyfour qualities are unlimited and transcendental. Brahma and Siva are expansions of His qualities, but they
only partially display the transcendental nature of the Supreme
Lord, which is infinite, eternal, unending and absolutely
spiritual. Krsna alone has the full sixtyfour qualities of the
Supreme Person; even His full expansions like Lord Narayana and
avataras like Lord Ramacandra are ornamented with only sixty of
them.  Demigods up to the level of Siva possess fiftyfive of
these qualities, but only in limited measure.  Ordinary jivas
have just fifty, visible in mere fractional degrees, like small
drops. Only Krsna, even amongst all His Visnu expansions, is the
master of four exceptional qualities visible in Him alone.  

     If the Lord's qualities are compared to waves, then His
pastimes appear in these waves and continuously form, crest  and
reshape themselves again and again.  Wherever they may be
enacted, either in Goloka, Vaikuntha, or Vraja, they are always
transcendental.  Hence, the Lord's name, form, qualities and
pastimes are of the same spiritual substance. 

Ã__ÃConditioned consciousness is
Ã__Ãopposite to Krsna consciousnessœ
 
     The jiva conditioned by the illusory material nature
experiences a state of consciousness that is a complete reversal
of Krsna consciousness.  Because he falsely identifies with his
body, the jiva's name, form, qualities and activities are full of
contradiction.  Once he is purified of his material contaminations, these four features become harmonious and identical with
the soul.  But until he is liberated by the Lord's grace, theÜz______Ü
jiva will continue to suffer the pains of his false identification eternally.  Krsna, being beyond material existence, eternally enjoys His name, form, qualities and activities as one Truth
inseparable from Him.  
 
Ã__ÃTœhe holy name is the primary feature œ
Ä.__Ä„
     Of the four characteristic features, the Lord's holy name is
the primary one because it awards cognition of the other three.
Therefore chanting the holy name is the foremost religious
activity (dharma) of a Vaisnava.  From the holy name gradually
blossoms the Lord's form, qualities and pastimes.  The entire
panorama of Lord Krsna's pastimes is present in the holy name. 
Lord Caitanya has personally declared Krsna's name to be the
highest Absolute Truth. 
 
Ã__ÃThere are only two realities in this world, 
Ã__Ãthe holy name and the jivaœ

     In the entire material existence there is nothing comparable
to the holy name.  The holy name is the most precious jewel in
the Lord's treasurehouse.  In this whole universe there are only
two meaningful truths: the jiva and the holy name  everything
else is deceptive.  By the will of the Lord, the jiva entered
this realm of inert matter and was bewildered by it, as when in
the beginning Brahma thought himself to be all alone.  But when
Krsna descended into the world as His holy name, the spiritual
reality of which Brahma and the other jivas are a part was
revealed. 
 
Ã__ÃThe name is of two kinds - 
Ã_-Ãprincipal and secondary œ
  
     The holy name can be categorized in two types: principal and
secondary.  By taking shelter of Krsna's principal names, the
jiva obtains the real boon of spiritual life.  The holy names of
the Lord that describe His transcendental pastimes and which
contain all of the Lord's spiritual excellences are defined as
principal names.  They are, for example: Govinda, Gopala, Rama,
Sri Nandanandana, Radhanatha, Hari, Yasomati Pranadhana, MadanaªMohana, Syamasundara, Madhava, Gopinatha, Vrajagopal, Raksala,
Yadava, and so on.  Anyone who chants the names of the Lord that
depict His eternal pastimes can attain the Lord's supreme abode.
 
Ã__ÃThe secondary names and their symptoms œ
 
     The Vedas address the Lord with names that describe His
affiliation with His material energy.  These are His secondary
names, e.g. Creator, Supersoul, Brahman, maintainer and annihilator of the world, Yajneswar, Hara, etc.  Such names of the
Lord are invoked by those pursuing fruitive activities and
empirical knowledge.  In keeping with the Vedic directions, the
chanting of such names of the Lord will result in piety and
salvation.  However, Krsnaprema, the most perfect result of
chanting the holy name of the Lord, is attained only by saintly
souls who invoke Krsna's principal names. 
 
Ã__ÃThe pure name and namabhasa; different resultsœ
 
     If the holy name is chanted just once, though impurely so,
or if the sound is simply heard, then the living entity regardless of his high or low caste is immediately liberated.  This isÜz______Ü
the declaration of scripture.  And furthermore, when the holy
name is chanted in the clearing stage (namabhasa  the stage when
impurities are swept from the heart of the chanter), then the
highest goal is attained after some delay.  

	All other auspicious pious results including liberation can
be quite easily achieved in namabhasa, but the attainment of love
of Godhead is suspended for a while until the jiva reaches the
summit of chanting the pure name or suddhanama.  One obtains
love of Krsna only after reaching this stage of pure chanting. 
In namabhasa, sin and unwanted desires in the heart are eventually dissipated; thereafter the devotee chants purely.  Suddhanama
offers the devotee the highest spiritual success, love of Krsna. 
 
Ã__ÃVyavadhana or 'disruption' causes offense œ
 
     Chanting should be free from any form of disruption because
this will result in offenses against the holy name, which in turn
pose an insurmountable obstacle on the path to success. 
Vyavadhan or 'disruption' is of two kinds.  The first type is  
known as varna-vyavadhan or disruption in the syllables.  For 
example, in the Bengali word 'hathikari', 'ha' and the last
syllable 'ri' can be put together to form 'Hari', a name of 
Krsna.  But because the syllables 'thi-ka' are inserted in the 
middle, the repetition of 'hathikari' will not give actual
benefit.  Yet the Islamic word 'haram' is not perverted by such
disruption of the syllables or varna-vyavadhan.  The syllables
comprising the holy name 'Ram' are uninterrupted; hence, speaking
the word 'haram' gives liberation because it is namabhasa. 
 
     The second type of vyavadhana is called tattva-vyavadhana or
disruption of philosophical conclusions.  This offense is much
more serious.  Lord Krsna's name and Lord Krsna Himself are
non-different.  But someone who is polluted by Mayavadi 
philosophy imagines them to be separate.  Such an offensive
conclusion is clearly against all Vedic teachings and will
totally destroy one's spiritual life.  It is impossible to obtain
Krsnaprema from such chanting. 
 
     In summary, one should understand properly that the holy
name is identical to the Lord Himself.  The principal names of
Krsna should be chanted as suddhanama, devoid of namabhasa and
the aparadha of vyavadhana.  The person who takes these considerations to heart and chants suddhanama even once is considered a Vaisnava.  He is to be served with faith and devotion. 
     
Ã__ÃOvercoming namabhasa and attaining premaœ
 
     Anyone wanting to attain the highest spiritual success of 
chanting purely must approach a bonafide spiritual master and 
serve him carefully and sincerely.  Gradually, as all the 
anarthas or unwanted desires in the heart are destroyed, the 
transcendental name of Krsna appears and dances on the tongue 
of the devotee.  The holy name, now nectarean in taste, cannot
but be relished by the devotee at every moment.  Thus spiritually
intoxicated, the devotee always feels like dancing.  As the holy
name dances, the devotee likewise dances, and at that moment the
ecstasy of love of Godhead also enters dancing into the devotee's
heart.  Then the entire world will dance and maya will flee away.
 
Ã__ÃOnly the faithful are eligible to chant 
Ã_-Ãthe omnipotent holy name œÜz______ÜŒ 
     The Supreme Lord has infused His transcendental name with
all of His potencies and offered it to humanity.  One who has
sufficient faith in Lord Krsna's name is eligible to chant, and
only one who chants the name is properly executing the prescribed
duties of the human being.  He is called an adhikari or possessor
of the holy name.

	The holy name is so potent that chanting does not dependent
on conditions of time, place, rules, cleanliness, and so on. 
Pious activities, such as the giving of charity, the performance
of sacrifices, the taking of ablutions, or the recitation of
Vedic mantras are all regulated by stringent rules.  But for the
chanting of the holy name, the only prerequisite is faith.  One
who takes shelter of the holy name with unflinching faith will
attain all perfection.  
 
Ã__ÃAccept things favorable to chanting  
Ã__Ãand reject things unfavourableœ
 
     The jiva in Kaliyuga must become free from deceit, join
Lord Krsna's family of devotees and continuously chant the holy
name.  He should accept everything favorable for devotional
service and at the same time reject unfavorable things.  He
should seek out the association of devotees and utilize his life
in service to the Lord's holy name and the Vaisnavas.  He should
forgo all other religious practices and pious activities and
never worship any other devata.  Nor should he think anything to
be independent from Krsna.  One who always chants the holy name
and serves the devotees will surely obtain Krsnaprema.
 
      Srila Haridasa Thakura again placed his head on the Lord's 
lotus feet.  Weeping, he begged the Lord that he might develop
attachment for the holy name.  

	One who is blessed with love and devotion and who takes
pleasure in serving Srila Haridasa Thakura's lotus feet will find
the touchstone of the holy name to be as precious as life itself.

Ã_ÃCHAPTER THREE 
 
Ã__ÃTHE UNCLARIFIED NAME (NAMABHASA) 
 œ

 
 
     All glories to Sri Gadadhara Pandit and Lord Sri Gauranga;
all glories to Lord Nityananda, the life of Srimati Jahnavadevi;
all glories to Sri Advaita Acarya and Mother Sita; all glories to
Srila Srivasa Pandit and all the devotees of Lord Caitanya. 

      Extending His lotuslike hands, the merciful Lord Caitanya
lifted up Srila Haridasa and said, "My dear Haridasa, please take
hold of yourself and inform Me about namabhasa.  The holy name is
so potent and endowed with such transcendental qualities that
anyone can easily achieve liberation simply by chanting.  Once
namabhasa is understood, one can strive to chant purely the holy
name of Krsna.  
 
Ã_ ÃAjnana is like mist, 
Ã__Ãand anartha is like cloudsœ
 
     "The holy name is an allpowerful, brilliant sun that 
disperses the darkness of maya or nescience.  Clouds and mist may
sometimes blanket one's vision; the sun is then not visible.
Similarly, the jivas are covered over by the mist of ajnana
(ignorance) and the clouds of anartha (material tendencies).  

	"Lord Krsna and His holy name are identical. They are an omnipotent spiritual sun that destroys the darkness of nescience. 
To stream mercy upon the conditioned souls the sun of the holy
name has arisen on the horizon of this material world.  The mist
of ignorance and the clouds of anartha spread a blanket over the
jiva's vision so that he is unable to see the sunlike holy name. 
The sun is too big for any cloud or mist to cover, but if the
jiva's vision is obscured, then the sun is hidden from him. 
 
Ã__ÃIgnorance covers knowledge of the holy name,
Ã__Ãthe Lord's position, and selfidentity œ

     "Even after accepting the holy name, if one does not understand the name's identity and transcendental nature, a mist of
ignorance is created that plunges the jiva into darkness.  One
who is ignorant about Lord Krsna's position becomes confused and
begins to worship the demigods.  Thus he is entangled in the
cycle of fruitive action or karma.  That person who has not
realized the jiva's transcendental nature suffers from svarupaªbhrama (confusion of identity), and is in material consciousness,
deluded and always in ignorance." 
 
     Srila Haridasa Thakura exclaimed in exhilaration, "Today I
am most fortunate, for from my mouth the Supreme Lord Himself,Ül______Ü
Caitanya Mahaprabhu, wants to hear about the holy name!"  He then
began by elaborating further on the subject of ignorance.

	One who is in ignorance does not know that Lord Krsna is
supreme over all. His eternal servitors are the demigods and all
other jivas.  He does not know that the jiva's nature is transcendental, and that the material world is an appearance of maya,
the Lord's illusory energy.  Anyone who understands these truths
and their relationships is freed from the darkness of ignorance
and can pass beyond the veil of namabhasa. 
 
Ã__ÃThe cloud of anartha is comprised of
      Ã__Ãhankering for illusory things, weakness of heart, 
Ã_Ãand offenses œ
 
     Hankering for things temporary and unreal, weakness of the 
heart and mind, and offenses are clouds of anarthas that 
keep the jivas in constant suffering.  

	Asat-trsna ('thirsting for the illusory') indicates desires
for things not related to Lord Krsna.  These desires are: the
craving for socalled material gains in this world or in heaven,
the craving for mystic powers, and the craving for impersonal
liberation.  

	Hridaya-daurbalyam refers to propensities of the heart and
mind (viz. material attachment, deceit, enviousness of another's
advancement, and desire for name, fame and glory) that arise from
a condition of spiritual weakness.  

	Aparadha means offenses; these may be offenses to the holy
name (namaaparadha), to Krsna's service (sevaaparadha), to
Krsna's devotees (vaisnavaaparadha), or to other living entities
(jivaaparadha).  

	These clouds hide the sun of the holy name.  If one chants
the holy name while maintaining these anarthas, the chanting can
at best be only the unclarified name (namabhasa).  The holy name
is always perfect in itself, but namabhasa obfuscates the jiva's
vision of it. 
 
Ã__ÃNamabhasa is counteracted by sambandhatattva œ
 
     As long as the jiva is not firmly established in the 
knowledge of sambandha-tattva or the correct understanding of the
relationship between God, His energies, and the jiva, he will
continue to chant in the namabhasa stage.  When the serious
chanter takes full shelter of a bonafide spiritual master, he
learns how to expertly perform devotional service and thus
disperse the mist and clouds in his heart.  Once the cloud and
mist are removed, the sun of the holy name shines brilliantly
once more and bestows the devotee with love of Godhead. 
 
Ã__ÃSambandha as relationship, abhideya as indication, 
Ã_Ãprayojana as necessity œ
       Ün______ÜŒ     The bonafide spiritual master gives the disciple sambandha-jnana.  The chanting of the holy name is the indication
(abhideya) of this eternal relationship (sambandha).  The spiritual master enthuses the disciple to take up abhideya or chanting.
The sun of the holy name then shines stronger and evaporates the
mist and clouds.  Chanting at this stage becomes an indispensable
need (prayojana).  Prayojana leads the devotee to pure love of
Godhead, at which point he experiences ecstasy in every moment of
chanting.
 
     The spiritual master must exactingly explain sambandha-jnana
to the disciple, who in turn must receive it with proper faith. 
The quintessence of this knowledge is that Lord Krsna is eternally the Supreme Personality of Godhead, the jiva is His eternal
servitor, and the jiva's loving relationship with Krsna is
likewise eternal as an inherent trait of his nature.  

	In contact with material nature, the jiva forgets his
eternal relationship with the Lord and loiters aimlessly in this
world of illusion searching for bliss.  The material world is a
veritable prison house where the jiva is penalized for turning
his back on Krsna.  It consists of the fourteen planetary systems
which together are known as the Devidhama. These planetary
systems are the cells within the prison where the recalcitrant
jivas are confined.  Devidhama is not a place for experiencing
happiness and bliss. The material socalled pleasures offered to
the jivas here are only temporary, and as such are the cause of
further suffering.  As is the plan of any penal system, the jivas
are gradually reformed through this punitive arrangement.
 
     By the mercy of a Vaisnava devotee of the Lord, an imprisoned jiva may accept the holy name and the attendant sambandha-jnana and finally ascend to pure love of Godhead.  Such a
fortunate soul will consider even sayujya-mukti or impersonal
liberation to be reprehensible.  But until he is solidly grounded
on the sambandha-jnana understanding, his chanting will be
polluted by anarthas.  This is namabhasa. In this stage, the jiva
cannot chant the pure name of Krsna. 
 
Ã__ÃThe result of namabhasa chanting œ
 
     However, the value of the namabhasa stage of chanting is not
to be underestimated, for it avails many positive benefits to the
jiva and increases his piety.  Verily, namabhasa prooves to be
one of the jiva's greatest benefits.  It offers him more good
fortune than all religiosity, vows, yoga, or sacrifices can offer
together. 

	In namabhasa, all sins are absolved, liberating the jiva
from the effects of Kaliyuga.  The namabhasa chanter becomes a
wellwishing servitor of the fallen souls because he frees others
as well as himself from the disease of material consciousness. 
Fear and distress are subdued, allowing the chanter to enjoy
security and equanimity.  The miseries inflicted by demons,
ghosts, hobgoblins, evil spirits and malefic planetary influences
are easily averted.  Even if the chanter is destined for theÜn______Ü
hellish planets he will attain liberation, because prarabdhaªkarma (sinful reactions of previous lives' activities that are
taking effect now) is countered.  

	Namabhasa is greater than the result of studying all the
Vedas, of visiting every pilgrimage place, or of performing every
possible altruistic and pious work.  The four goals offered in
Vedas - religiosity, wealth, sense enjoyment and liberation  are
made freely available by namabhasa chanting.  It is endowed with
unimaginable power to reclaim any living entity.  It bestows
unlimited joy and elevates even the derelicts to a very exalted
stage of realization.  Namabhasa offers eternal residence in the
spiritual abode of Vaikuntha, especially in Kaliyuga. This is the
declaration of scripture. 
 
Ã__ÃNamabhasa has four attitudes:
Ã__Ãsanketa, parihasa, stobha and hela œ

     The four attitudes in namabhasa chanting are sanketa
(unintentionally or coincidentally), parihasa (in jest or
ridicule), stobha (derisively) and hela (with disregard and
neglect).  

	Sanketa is of two kinds: 1) when one, though intending to
chant Lord Visnu's name, has a material conception of it, and 2)
when one has something entirely different than the Lord or His
name on his mind, but chants the holy name being somehow or other
reminded of that transcendental sound.  The yavanas eat cows, yet
in spite of this they can attain liberation by uttering 'haram',
an ordinary word of their language (Urdu).  Because sanketa is
the least offensive attitude of namabhasa, the power of the holy
name is largely undiminished when chanted in that way. 
 
     Chanting in jest - parihasa, like Jarasandha  results in
liberation, as does chanting derisively (stobha, like Sisupal). 
Even chanting inattentively and with disregard (hela) results in
deliverance from the pangs of material existence.  Namabhasa
chanting can purify anyone. People of low upbringing like
mlecchas, gross materialists, and lazy persons can all avail of
this opportunity to obtain liberation. 
 
Ã__ÃThe difference between sraddhanamabhasa 
Ã_Ã and namabhasa œ
 
     Faithful chanting that is yet afflicted by anarthas is known
as sraddhanamabhasa.  The element of sraddha (faith) is absent
in the four attitudes of namabhasa chanting; even sanketa
chanting is tinged with neglect.  Nontheless, the lowest attitude
of namabhasa (hela) gives one liberation, what to speak of
faithful chanting.  Chanting with faith establishes one on the
platform of sambandha-jnana, which results in rati or attraction
for the holy name.  Sraddhanama actually clears away anarthas
very easily and quickly. 
 
Ã__ÃAnarthafree namabhasa chanting becomes suddhanama, 
Ã_Ãwhich gives KrsnapremaœÜn______ÜŒ 
     Short of Krsnaprema, every other success is available in
namabhasa.  When anarthas are nullified, then namabhasa is 
converted to nama or suddhanama, the pure name.  By pure 
chanting and by following the rules of sadhana as instructed by 
guru, sadhu and sastra, one slowly but surely acquires Krsna
prema - love of Godhead. But namabhasa chanting can never give 
Krsnaprema. 
 
     That soul is indeed fortunate who has freed himself from
committing namaaparadha in the namabhasa stage.  The offenseless
stage of namabhasa is far superior to karma and jnana, for it
nurtures the seed of faith that sprouts rati or attraction.  This
attraction leads the chanter to suddhanama and finally to prema. 

     [Footnote 1 by Bhaktivinoda] The scriptures are filled with
words like 'namabhasa', 'Vaisnavabhasa', 'sraddhabhasa', 'rati-
abhasa', 'premabhasa', 'mukti-abhasa', etc.  The suffix 'abhasa'
has a special meaning that is applicable in many ways.

	Abhasa (faint or indistinct image) is of two sorts: svarupaªabhasa and pratibimba-abhasa.  Svarupaabhasa is the partial
infiltration of the full brilliance. For example, on a cloudy day
the light of the sun is only partially visible because the full
brilliance of the sun is shaded by the clouds.  Namabhasa caused
by the cloudlike coverings of ignorance is called chayanamabhasa
or 'the faint shadowy name.'  The way to the shadowy name is
opened by chayasraddhabhasa or the faint shadow of sraddha
(faith). 

	Pratibimba-abhasa means the reflection of a distorted image
of the real object, as sunlight is distorted when reflected off
the surface of water.  Such a distorted, broken reflection can
never result in a complete perception of the original source of
light.     

     When the rays of the holy name reflect off the heart of a
Mayavadi, pratibimbanamabhasa appears, bequeathing sayujyaªmukti upon the Mayavadis who chant it.  Such chanting, however,
will fail to generate the quintessence of chanting - Krsnaprema. 
Indeed, this type of namabhasa is a major namaparadha; therefore
it cannot really be counted as a namabhasa at all.  

	Chayanamabhasa or svarupanamabhasa is the real namabhasa,
and is subdivided into four categories of attitude, as previously
mentioned.  The scriptures, while praising namabhasa, profusely
condemn pratibimba namabhasa.  Chayanamabhasa is the result of
chanting the holy name with anarthas born of ignorance.  But the
chanting of the holy name with anarthas nurtured by wicked and
distorted philosophy produces pratibimbanamabhasa, and this is a
major obstacle to devotional service and a grave offense. 
 
     A Vaisnavaabhasa person, though not honored as a genuine
Vaisnava, should still be given the respect due a neophyte
devotee as long as he is not contaminated by the Mayavadi
philosophy.  Such a person can easily become elevated by contactÜn______Ü
with saintly personalities.  The elevated Vaisnavas consider such
neophytes to be innocent and so shower mercy on them.  They must
not be ignored and avoided like the agnostic Mayavadis.  The pure
devotees will resuscitate the small spark of devotion in the
neophytes, encourage their propensity to worship the Deity and
progressively give them sambandha-jnana and establish them in
devotional service of the Supreme Lord and His devotees.  But if
a neophyte exhibits a strong inclination to incorrigible Mayavadi
attitudes, then he must be avoided. [End of footnote 1]
 
     When such a person sees pure firm faith in others, he is impressed, and dim faith is invoked in him by good association. 
Desiring elevation, he may chant constantly, but because he
nurtures strong attachments to sense pleasure and liberation, his
sraddha is not real  it merely appears to be sraddha.  This is
defined in the scriptures as pratibimba-sraddha-abhasa.  Hence,
pratibimba-sraddha-abhasa results in pratibimba-namabhasa.  If
this sort of namabhasa becomes further aberrated by Mayavadi
philosophy, the chanter thinks that the perfect and transcendental name of the Lord is mundane and imperfect, and requires to be
perfected by impersonal knowledge. This offense obliterates
whatever little bit of genuine sraddha he may have had. 
 
Ã__ÃThe difference between chaya and pratibimba namabhasaœ
 
     Chaya-namabhasa is symptomatic of ignorance and weakness of
the heart.  Many anarthas may plague the devotee in this condition, but all these faults are rectified by continuous chanting
of the Lord's holy name.  But pratibimba-namabhasa chanting
increases one's offenses.  

	According to the Mayavadis, Lord Krsna's name, form,
qualities and pastimes are all illusory, false, temporary and
contaminated.  They mistake prema or pure love of Godhead for
sentimentalism.  Mayavadi philosophy characteristically contradicts the devotional path of bhakti at every turn.  Therefore,
Mayavadis are the greatest offenders.  

	The Mayavadi's chanting is not real chanting. The syllables
of the Lord's name may emanate from his mouth, but the vibration
is bereft of the potency of the Lord.  His chanting is filled
with yearnings for sense pleasure and liberation, and all the
while he thinks the Lord's name is material.  Because he tries to
cheat, his chanting results in unrelenting misery.
 
Ã__ÃHow does the Mayavadi redeem himself? œ
 
     If by some good fortune the Mayavadi relinquishes the desire
for sense gratification and liberation and, thinking himself a
servant of Krsna, begins to chant, he becomes exonerated from his
offenses and philosophical aberrations.  He then takes shelter of
the holy name and repents.  This opens the way to again hear from
and associate with the pure devotees. Thus his chanting leads him
to comprehend sambandha-jnana. If he chants while continuously
shedding tears of contrition, he can invoke the mercy of the holy
name. Ün______ÜŒ 
Ã__ÃThe Mayavadi's offense is he sees bhakti as material œ
 
     The Mayavadi considers both the transcendental form of Lord
Krsna and the jiva's constitutional position as the Lord's
eternal servitor to be transient and imaginary.  This Mayavadi
philosophy is a grievous namaparadha.  Namabhasa is truly a wish
fulfilling tree, for it even offers to the Mayavadis the sayujya
liberation so desired by them.  Because the name is omnipotent,
it offers mukti-abhasa or seeming liberation in the pratibimbanamabhasa stage.  Amongst the five types of liberation, sayujya
(becoming one with God) is considered abhasa, or merely the hint
of liberation. Material suffering is indeed terminated in
sayujya, but certain spiritual doom follows. 
 
     The Mayavadis, captivated by maya, find sayujya pleasurable;
but it is only a mere hint of actual happiness.  They forever
forfeit transcendental existence, knowledge, happiness and
devotional service, because sayujyamukti obfuscates remembrance
of Krsna.  Where is the question of eternal bliss when the
eternality of bhakti and prema is doubted? 
 
Ã__ÃIf the chaya-namabhasa chanter 
Ã__Ãrefrains from Mayavadi contamination,
Ã__Ãhe gradually attains suddhanamaœ
 
     If the chaya-namabhasa chanter is not contaminated by
atheistic concepts, then he has a good chance.  He is ignorant
about the potency of the holy name, but it is the inherent nature
of the name to impregnate that knowledge into the chanter.  For
example, the sun may not be visible when the sky is cloudy, but
once the clouds are dispersed, the sun shines through in full
glory.  The disperal of the clouds of anartha and ignorace is
greatly assisted by the powerful influence of a bonafide spiritual master, and in a short time the chanter is able to attain the
pure name and Krsnaprema. 
 
Ã__ÃA devotee must not associate with Mayavadisœ
 
     Concluding his explanation of namabhasa, Haridasa said, "The
devotee must diligently avoid the association of Mayavadis and
serve Vaisnavas who are attached to the pure holy name.  O Lord
Caitanya, this is Your injunction and whoever follows it is very
fortunate. Those who disregard and disobey this instruction are
wretches who will suffer for a hundred million births.  My Lord,
please rescue me from bad association and keep me at Your lotus
feet, for I can see no other alternative to your lotus feet." 
 
	One who takes shelter at the feet of Srila Haridasa Thakura
will incessantly chant the holy name and find real satisfaction
in life.       

Ã_ÃCHAPTER FOUR 

Ã__ÃTEN OFFENSES AGAINST THE HOLY NAME (NAMAPARADHA); 
Ã__ÃBLASPHEMY OF THE DEVOTEES (SADHU-NINDA)
Ã_ ÃIS THE FIRST OFFENSE
œ
[Introductory note by Srila Bhaktivinoda Thakura: "Namabhasa was
described in the previous chapter; the next ten chapters deal
with the ten offenses to the holy name, and Chapter Fourteen
explains offenses to the Deity (sevaparadha).  The nama and seva
aparadhas initially arise from anarthas that cause namabhasa.  If
these aparadhas are not corrected and become intentional, they
not only impede one's spiritual progress, but remove one from
devotional service entirely, placing him in hell.  The first of
these offenses is the subject of this chapter.  Criticism or
harmful intent to a qualified sadhu is a serious offense to the
holy name.  How can the Lord tolerate criticism of those who
spread the glories of His name?"]
  
    All glories to Lord Sri Gauranga, the life of Sri Gadadhara
Pandit; all glories to Lord Nityananda, the heart of Srimati
Jahnavadevi; all glories to Sri Advaita Acarya, the Lord of
Mother Sita; all glories to Srila Srivasa Pandit and all the
devotees of Lord Caitanya. 
 
     Lord Caitanya said, "Haridasa, now describe in detail the 
offenses against the holy name."  Srila Haridasa replied, "My 
Lord, whatever I say will be on Your prompting alone.  I am a
mere puppet. 
 
Ã__ÃThe ten offenses against the holy name œ
 
     "The scriptures enumerate ten offenses against the holy
name.  I am very fearful of these offenses.  I will list them one
by one. As I do, please give me the strength to avoid them, my
Lord."   

     1) Blasphemy of the devotees of the Lord. 
 
     2) To consider demigods to be independent of the Supreme
	Lord, and to similarly think Lord Krsna's name, form,
	qualities and pastimes are separate from Him. 
 
     3) To disobey the spiritual master who reveals the truth
	about the holy name. 
 
     4) To criticize the scriptures that describe the 
	glories of the holy name. 
 
     5) To think the excellences and divine qualities of the holy
	name are imaginary, and to so interpret the scriptural
	glorification of the holy name. 
 
     6) To commit sinful activities on the strength of the Ün______ÜŒ	holy name. 
 
     7) To instruct the faithless on the glories of the holy 
	name. 
  
     8) To equate chanting of the holy name with auspicious
	ritualistic activities recommended in the karmakanda
	sections of the Vedas.   

     9) To be inattentive while chanting the holy name. 
 
     10) To not develop love for the holy name after learning the
	the name's glories because of maintaining attachments to
	the body and things related to the body.  

Ã__ÃTo blaspheme devotees is the first offenseœ
 
     To blaspheme a devotee of the Lord is the first offense
against the holy  name, and it completely disrupts one's spiritual life.  The good qualities of a devotee have been personally
described by Lord Krsna in His instructions to Uddhava, as
recorded in the Eleventh Canto of Srimad Bhagavatam. 
 
     The devotee is merciful; is tolerant; is equal to all; does
penance without injuring the body; is truthful; is pure-hearted;
is compassionate; is free from lust in his intelligence; is
master of the senses; makes no claims of ownership; is gentle; is
clean; is regulated in eating; is peaceful; is apathetic to
materialism; is patient; is steady; takes Lord Krsna as his only
shelter; is free from illusion; is grave; has conquered over
hunger, thirst, lamentation, envy, old age and death; does not
expect honor from others; offers respect to others; is expert; is
not a cheater; is knowledgeable.  

Ã__ÃQualities are of two kinds - svarupa and tathasta œ
 
     These qualities can be divided into two categories: svarupa,
or the direct and indigenous quality of any substance, and
tathasta, qualities that are ornamental and visible when the
substance comes in contact with something else.  The devotee's
acceptance of Lord Krsna as his only shelter (Krsna eka sarana)
is his svarupa-laksana, and all the other qualities are tathasta. 

	If by some good fortune one associates with a Vaisnava, he
may develop a taste for the holy name and takes complete shelter
at Krsna's lotus feet.  Thus he develops the svarupa-laksana, and
then through continued chanting he will gradually develop all the
other laksanas or symptoms.  The other symptoms are tathasta but
nevertheless are essentially present in a Vaisnava. 
 
Ã__ÃSaintliness depends not on external designations
Ã_Ãbut on svarupa-laksana œ
 
     External designations such as the four social and religious
orders of brahmana, ksatriya, vaisya, sudra and bramacari, Ül______ÜŒgrihastha, vanaprastha, sannyasi are not the symptoms of a
devotee.  The scriptures say the quality of complete surrender to
Lord Krsna is the hallmark of a devotee, and he alone can chant 
Krsna's name purely.  
 
     Through Raghunatha das Goswami's example, Sri Caitanya
taught everyone how the proper grihastha Vaisnava should behave. 
Srila Raghunatha das Goswami appeared not in the brahmana caste
but in the inferior kayastha caste of the village of Saptagrama. 
The Lord instructed him not to be impatient and impulsive, but to
return to his household life and remain there.  

	One is purified in degrees by following this orderly
process. There is no need to prematurely pretend that one is
detached and renounced just to impress people.  Renunciation has
to take place within the heart. Wearing the dress of a renunciate
when the senses are still uncontrolled is called monkey renunciation or markatavairagya.  

	The householder should regularly fulfill his duties. 
Detatchment from matter will naturally arise within his heart as
he internally cultivates firm faith in Krsna while conducting
normal external social dealings among the people in general. 
Very quickly Lord Krsna will personally liberate him. 
 
Ã__ÃThe symptoms of a renounced sadhu œ
 
     When Srila Raghunatha das Goswami at last left his household
and embraced a sannyasi's life, the Lord personally instructed
him about the proper path of renunciation.  The sannyasi should
not engage in nor give audience to frivolous materialistic
conversations.  The wearing of fine clothes and the tasting of
delicacies must be rejected.  Being always ready to offer respect
to others, demanding no respect for oneself, the sannyasi should
constantly chant the holy name.  He should render intimate
service to Sri Radha and Krsna in the mood of the residents of
Vraja. 
 
Ã__ÃThe svarupa-laksana of both the householder 
Ã_-Ãand sannyasi is the same œ
 
     The svarupa-laksana or principal symptom (i.e. surrender to
Lord Krsna) must prevail in a devotee regardless of his varna or
asrama.  The tathasta-laksana or marginal symptoms will naturally
vary according to the varnas and asramas, while undeviating 
surrender to Lord Krsna remains as the fixed symptom of devotional service in all cases. 

	Once he has this symptom, gradually but unfailingly the
marginal symptoms appear in the devotee's character.  Even if the
marginal symptoms haven't reached full maturity in a surrendered
devotee, and instead some serious discrepancies are visible in
his character, he is still to be respected as a sadhu or saintly
soul.  This is the verdict of the scriptures as expressed in Lord
Krsna's own words in the Bhagavad Gita, and it must be given full
respect. Ün______ÜŒ
Ã__ÃIt is offensive to criticize a devotee 
Ã__Ãon the basis of his past sinsœ
 
     When one has developed a real taste for chanting, then a
single utterance of the holy name can eradicate all previous
sins.  Some vestiges of sinful reaction may still remain in a
particular individual, but these will steadily be removed by the
process of chanting.  As these last traces of sin disappear, he
emerges a pure devotee.  Of course, the lingering traces of sin
are seen by ordinary people as actual sin; if a devotee is
criticized because of the traces of almostextirpated sin in his
character, that is a grievous offense.  If criticism is made
against a devotee for sins committed prior to his surrendering to
Krsna, that is likewise another serious offense. Such a faultfinder surely invites the wrath of Lord Krsna. 
 
Ã__ÃA few words on the principal symptom of a devotee œ
 
     One who has fully surrendered to Lord Krsna will naturally
only chant Lord Krsna's name. By the grace of the Lord, such a
person is entitled to be called a sadhu.  Only a devotee of Lord 
Krsna is eligible to be respected as a sadhu, and none other. 
One who proclaims himself a sadhu is but a charlatan and a 
braggart; one who humbly says he is a poor soul surrendered to
Lord Krsna and who constantly chants Krsna's name is a real
sadhu.  He, considering himself lower than a blade of grass and
more tolerant than a tree, offers all respects to others without
expecting any for himself.  The holy name of Krsna grants such a
sadhu pure love of Godhead. 
 
A Vaisnava firmly fixed in the holy name  
is the real sadhu; criticizing him is  
nama-aparadha œ
     Hearing such a sadhu chant the holy name, one should offer
him all respects, knowing him to be a perfect Vaisnava.  A 
Vaisnava is the spiritual master of the world, a true friend of 
every being, and is always an ocean of compassion.  Anyone who
criticizes such a Vaisnava goes directly to hell and suffers
untold pains birth after birth.  The doors of bhakti are closed
to such an offender because devotional service is the merciful
gift of a Vaisnava to the living entities.  The Vaisnava is an
abode of Lord Krsna's spiritual potencies; others receive Krsnaªbhakti only by his confidential association. 
 
     This pure bhakti potency is distributed by a perfected pure
devotee to the aspirant devotee, and that devotee, becoming
perfect, distributes it to another aspirant. Thus the bhakti
potency expands.  The three great touchstones of bhakti
sakti are the mercy of the pure devotee in the form of his 
eatable remnants, the water from his foot bath, and the dust 
from his lotus feet.  

How a Vaisnava imbues his potency in others: 
By remaining in the presence of a Vaisnava for some time,
one absorbs the bhakti energy flowing from the body of that
saintly person.  If one is sufficiently faithful, he can bind
that energy within his own heart and experience immediate
ecstasy.  By just a moment's association with a Vaisnava, bhakti
is invoked in the heart of a pious person, who will immediately

be inspired to chant Lord Krsna's name; gradually, the holy name
will award him all good qualities.  

	[Footnote 1 by Bhaktivinoda] The potency or sakti of pure
devotion is a blend of hladini (Krsna's pleasuregiving potency)
and samvit (Krsna's knowledgegiving potency).  Bhakti reposes in
the heart of the transcendentalist and uses him as a vehicle for
further movement.  When a jiva becomes free from envy and is
inclined to devotional service, the bhakti potency is then
transferred from the pure devotee's heart into that jiva's heart,
where it takes shelter of his soul and acheives perfection there. 
This is a great mystery. [End of footnote 1] 
 
There are four kinds of blasphemy of a devoteeœ
 
     The offender criticizes a Vaisnava about his caste, or some
unpremeditated accidental fall-down, or the last traces of his
previous sins, or his sinful activities prior to his surrendering
to Lord Krsna.  Such an offender will never develop a taste for
chanting the holy name.  

	One who has taken complete shelter of the pure devotional
process is considered a pure Vaisnava.  The four abovementioned
faults may be present in him, but he is totally free from all
other shortcomings.  Hence, criticizing him spells doom for the
offender.  The glories of the holy name are propagated by the
Vaisnava, and Lord Krsna does not tolerate any criticism against
him.  One may discard all other activities like religiosity,
yoga, sacrifices, fruitive activities, empirical knowledge and so
on; if one simply chants the holy name, that is the quintessence
of spiritual culture. 
 
The sadhu takes complete shelter of the holy name 

     Never criticizing demigods or other scriptures, the Vaisnava
simply chants the holy name.  Regardless of whether such a sadhu
is a householder or a sannyasi, one should eagerly take the dust
from his lotus feet.  The purity of a Vaisnava is judged by how
much attraction or rati he has for the name. His purity has
nothing whatsoever to do with his official status as a Vaisnava,
or his wealth, erudition, youth, pleasing appearance, strength or
following.  

	One who aspires to take shelter of the holy name must shun
the propensity to criticize devotees.  Pure devotion in the
chanting of the holy name depends on association with the pure
devotee and his pure devotion.  Without this assocation, everything 
becomes perverted and spoilt.  Bhakti immediately recedes at
the first indication of sadhuninda, which immediately becomes
nama-aparadha.  Let the aspirant devotee reject sadhuninda and
associate with and serve the pure devotees. 
 
There are two types of bad association, 
the first being association with women 
 
     The proper Vaisnava behavior is to avoid asatsanga or bad 
company that influences a person to disrespect a sadhu.  Bad
association is of two kinds. The first is association with a
woman, which means either to have illicit connection with a woman
other than one's wife, or to be excessively fond of one's own
wife.  The scriptures permit a husband only a properly regulated
relationship with his spouse.  Keeping company with a licentious
or henpecked man also falls within this first category of asat sanga 
or bad association. 
 
Non-devotees are of three kinds 
 
The second type of bad association is to mix with nondevotees.  There are 
three kinds of non-devotees: the Mayavadi,
the dharmadhvaji (pretender), and the nirisvara (atheist).
Mayavadis never accept the Supreme Lord's form as being eternal. 
They say the Deity form of the Lord is material, and that the
jiva is also a product of maya.  A dharmadhvaji is a person who
has no devotion or attachment in the heart but makes a show of it
externally.  He wears the clothes of a devotee to accomplish
materialistic ends.  A nirisvara is a nonbeliever who rejects God
outright.  A serious aspirant or sadhaka must shun such bad
association.  If anyone argues that avoiding such nondevotees is
sadhuninda, their company must also be shunned.  One has to keep
away from such bad association and take complete shelter of the
holy name.  Only then is love of Godhead ensured. 

There are three kinds of devotees;
the lowest is the kanistha devoteeœ
 
     The neophyte devotee (kanistha Vaisnava) displays a faith
that is formal and worldly.  He worships the Deity but has no
service attitude towards the devotees of the Lord.  He is almost
a Vaisnava (Vaisnavapraya), but is not a real Vaisnava yet;
hence, he is not able to take full advantage of sadhusanga. 
Such a neophyte will have to receive the blessings of a pure
devotee to advance further. 
 
The madhyama devotee 
 
The madhyama devotee knows well the importance of the Lord's
devotees, and remains always in their association.  He is
convinced of Krsna's position as the Lord, the jivas as His
eternal servants, the means of advancement as bhakti and the goal
as prema.  He is compassionate to the innocent and avoids the
company of atheists.  

The madhyama stage of devotee marks the beginning of pure
Vaisnavism because at this stage one become eligible to chant the
pure name.  The madhyama devotee knows well the different effects
of different types of association.  He distinguishes between the
Vaisnavas and the non-Vaisnavas, for he is especially required to
serve the advanced devotees and avoid asatsanga and sadhu nindha. 
Indeed, this is his necessity.  If he neglects to differentiate between the 
grades of devotees and between Vaisnavas and nonVaisnavas, then he 
stands to commit Vaisnava aparadha.  

The uttama devotee 
 
A pure devotee of the highest order sees Lord Krsna manifest
everywhere and knows that everything rests in Him. He sees Krsna
is his very life and soul.  He is unconcerned with distinctions
of who is a Vaisnava and who is not  thus for him there is no
regulation to serve a Vaisnava.  His whole life revolves around
the holy name, which he considers to be the essence of everything. 
 
     The scriptures declare that a kanistha devotee, being
ignorant of the proper attitudes towards Krsna, the devotees and
the holy name, is only capable of namabhasa chanting.  A madhyama
devotee is worthy of chanting the pure name: therefore he must
always carefully avoid offenses to other devotees, so that his
chanting will be pure.  The uttama Vaisnava can never commit any
offense, because he perceives Lord Krsna everywhere. 
 
     Every sadhaka should consider these points calmly and 
reflect upon his real position.  First, he must stop sadhuninda.
Then he should chant with firm faith, according to his status as
a Vaisnava.  He should aspire to become fixed on the madhyama
platform through association with equal devotees, service to
superior devotees, avoidance of nondevotees, compassion for all
living entities and constant chanting of the holy name. 

The remedy for sadhunindaœ
 
If anyone offends a devotee in a moment of delusion or
madness, he must fall at the devotee's feet and repent bitterly
and, weeping and full of contrition, beg forgiveness.  He should
declare himself a fallen wretch, in need of that devotee's grace. 
A devotee is very merciful; his heart will soften and he will
embrace the offender, thus exonerating him from his offenses. 

Concluded Thakura Haridasa, "I offer this explanation of the
first of ten nama-aparadhas at Your lotus feet." 
 
One who is like a bumble-bee lingering the lotus feet of
Srila Haridasa Thakura will find his life and soul in this
Harinama Cintamani. 

CHAPTER FIVE 
 
WORSHIPING THE DEMIGODS INDEPENDENTLY OF KRSNA
IS THE SECOND OFFENSE

All glories to Lord Sri Gauranga, the life of Sri Gadadhara
Pandit; all glories to Lord Nityananda, the heart of Srimati
Jahnavadevi; all glories to Sri Advaita Acarya, the Lord of
Mother Sita; all glories to all the devotees of Lord Caitanya. 
       
Srila Haridasa Thakura continued speaking with folded hands:
"O Lord of the Universe, now I pray that You may listen to my
explanation of the second offense against the holy name." 
 
Visnutattva, or the principle of the Supreme Godhead Visnu 
 
Lord Visnu is the supreme nondual Absolute Truth.  Though He
is the ultimate lord of material creation, His own form is
transcendental, being always situated in pure goodness.  Lord
Krsna in Goloka is the original and supreme form of Visnu.  Krsna
is embellished with sixty-four extraordinary excellences, and He
is the shelter of all transcendental mellows.  Lord Narayana possesses sixty of those excellences, and to a lesser degree of
fullness than Him, so do Lord Visnu and the purusaavataras.  
 
     [Footnote 1 by Bhaktivinoda] Lord Narayana, the Lord of
Vaikuntha, is Lord Krsna's vilasavigraha or partial expansion. 
In Vaikuntha, the Sankarsana form of Narayana expands as MahaªVisnu, Who lies in the Causal Ocean.  This is the first purusa
expansion; the next is Garbodakasayi Visnu, the source of Brahma. 
He enters every universe as the purusaavatar.  He further
expands as Ksirodakasayi Visnu, the Supersoul within every living
entity.  

	The three purusa expansions are known as Lord Visnu.  Ksirodakasayi Visnu is the source of the incarnations like Matsya,
Kurma, etc.  All these incarnations are different forms of the
same Visnu principle and are ornamented with sixty transcendental
characteristics.  The saktyavesaavataras are jiva-tattva; in
them the potency of the Lord has descended.  They are Lord's
separated expansions or vibhinnamsa and are exemplified as
Parasurama, Buddha, Prithu, and so on.  [End of footnote 1]
 
     The Supreme Lord's separated parts or vibhinnamsa are of two
categories.  The ordinary jivas possess only fifty of the Lord's
transcendental characteristics, and these in lesser degree.  But
in the second category of jivas, including the demigods, the same
fifty characteristics are found in full potency.  Additionally,
five more qualities are partially evident in Siva.  These five
qualities are exhibited in full potency only by the Visnu
category. 
Thus the Visnu forms are adorned to the fullest degree with
the fiftyfive qualities of the demigods. They furthermore
display an extra five qualities for a total of sixty, which are
visible to a degree of absolute fullness in Lord Narayana alone. 
Siva and the other demigods are the Supreme Lord's servitors. 
Though the demigods are superior jivas, the Supreme Lord Visnu is
the master and controller of the jivas and demigods alike. 
 
Ã_-ÃOut of sheer ignorance, 
Ã__Ãpeople equate the Supreme Lord with the demigodsœ 
 
     People who are ignorant of the Visnutattva principle try to
equate the Supreme Lord with the demigods, but Siva and the other
demigods are simply the order carriers of the Supreme Lord Visnu. 

	Mayavadis say that Brahman is really impersonal and formless, and that the worshipable forms of God (i.e. the three
predominating deities of the modes of goodness, passion and
ignorance) are material.  But the scriptures unequivocally
declare that Brahma only creates the material world and Siva only
destroys it, while Lord Narayana or Lord Visnu maintains everything eternally, including Brahma and Siva and their cycles of
creation and destruction.  Therefore only He is the eternal
worshipable Lord.  Whoever worships other demigods and disregards
Vasudeva, the Supreme Lord Narayana, rots eternally in the hell
of material existence. 

     On the basis of the Vedas, some persons, accepting Lord
Visnu as the all-pervading Absolute Truth, argue that since the
Lord is present in all the demigods, the worship of demigods is
equivalent to the worship of Lord Visnu.  This argument is
fallacious.  The scriptures do not support the notion that the
worship of the demigods is the same as the worship of Lord Visnu.
In truth, Lord Visnu's worship accomplishes the worship of all
the demigods.  Hence, separate worship of demigods is not
required. 

     The correct interpretation of the Vedic truth is: if 
Lord Visnu is omnipresent, then worship of Him is automatically
worship of all the demigods.  By watering the roots, a tree
prospers, but by watering the limbs, leaves and branches, the
tree withers and dies.  Only foolish people who have forgotten
all Vedic principles can commit such a mistake.  They fail to
understand that worship of Lord Visnu is an eternal activity in
pure goodness, beyond the three material modes.  

     Due to the advent of Kali Yuga and the contamination of 
Mayavada, people disregard the supreme position of Lord Visnu and
worship the demigods independently of Him.  Individual demigods
offer only specific benefits, while the Supreme Lord Visnu alone
can offer all benedictions.  He is the maintainer of everyone. 
If only these greedy materialists could realize the advantage of
worshiping Lord Visnu, they would abandon that kind of demigod
worship. 
 
Ã__ÃA householder Vaisnava's responsibilities œÜn______ÜŒ 
     The householder Vaisnava should simply worship Krsna in all
of his duties and not worry about transgressing the Vedic codes. 
For example, in all samskaras from insemination (garbhadhana) to
funeral rites (antyesthi), he should worship Krsna through the
Vedic mantras.  The real purport of the Vedic injunctions is that
one should worship Visnu and the Vaisnavas directly and worship
the forfathers and demigods by offering them the remnants of
Visnu and Vaisnava worship.

	If on the other hand the householder devotee worships the
demigods or forefathers directly, as is the Mayavadi method, he
commits the second offense to the holy name and is immediately
disqualified from the path of pure bhakti.

	Another dangerous form of this same namaparadha is to
consider demigods like Siva to be separate supreme divinities. 
Such polytheism is a heinous offense.  "Lord Visnu is the Supreme
Godhead, but Lord Siva and the other demigods are also individual
supreme godheads"  such thinking is completely wrong.  

	One can, however, worship the demigods as gunaavataras,
saktyavesaavataras or as Lord Visnu's servants.  No one is
independent of the Visnu's control, for He is the Supreme
Controller and master of all energies.  Demigods like Siva,
Brahma, Ganesa and Surya have been invested with the Supreme
Lord's potencies.  Hence, they are powerful.  The Supreme Lord is
one, the rest are His energies.  

	The householder devotee should abandon outright all materialism in the execution of his duties. He should increase his mood
of pure devotion while satisfying his social and religious
obligations according to the varnasrama system.  He should be
convinced that just by worshiping Krsna and His devotees, all
results will be attained.

	[Footnote 2 by Bhaktivinoda] Human society should conduct
itself according to the guidelines of the varnasrama system; such
a lifestyle is called sanatanadharma or 'eternal religion'. 
India is the land of piety (punyabhumi), and the varnasrama
religious system was introduced and implemented there by great
sages of yore.  In other countries varnasrama is also present in
some form, though it never evolved into the perfected socioªreligious system that was established in India.  Human nature
cannot find full expression nor attain consummation without the
social divisions of varna. [End of footnote 2] 

	Even the lowborn outcastes are fully eligible to enter
devotional service to Krsna.  But they must live their lives free
from sin and offenses; they will do that only by submitting to
the duties of householder life prescribed at least for the sudra
class.  Without situating oneself in one of the four varnas,
there is no question of dharma or religious life.  Even those
desiring just their own material welfare respect the customs of
varnasramadharma.   
œÜn______ÜŒ	 On the strength of worshiping Krsna in full surrender, one
is gradually elevated through varnasramadharma to the platform
of saintliness.  But if one follows the varnasrama system without
worshiping Lord Krsna, he is doomed.  Every householder is
obliged to fulfil his varnasrama responsibilities.   He should
therefore live with restraint and accept only what is essential
for serving Lord Krsna, and fulfill the formal rules and responsibilities of his varna.  One easily accomplishes all this simply
by chanting the holy name and engaging in devotional service. 
Moreover, one attains bhava or spiritual ecstacy by these same
devotional practices.  With the advent of bhava, one transcends
the jurisdiction of rules and regulations.

	As long as one needs a regulated, formal social life, he
must remain within the bounds of varnasrama.  But after the first
stirrings of love of Godhead with the attainment of bhava, the
jiva's own divine nature becomes apparent: he will then require
no further inspiration from the external guidelines of varnasramadharma.  The mood of bhava is incomprehensible to materialistic persons because it is transcendentally dynamic, appearing
in a person by its own volition regardless of that person's varna
or asrama.  The Vaisnava householder who follows this path of
Krsna conscious varnasramadharma with singlemindedness, shunning
the Mayavadi contamination, thus transcends the limits of varna
and asrama. 

Ã__ÃLord Visnu's name and qualities are not different
Ã__Ãfrom Him; lack of this knowledge is namabhasaœ

	Lord Visnu's name, form, qualities and so on should never be
viewed as being separate from the Lord Himself.  He is nondual
(advayatattva); as the complete whole, He is the Supreme
Absolute.  If due to ignorance someone has a dualistic concept of
God, he can at best rise to the namabhasa stage of chanting, but
he will never reach prema.  Then again, if he can get the mercy
of a bona fide spiritual master and can overcome his anarthas, he
will attain the pure name by the progressive clearing process.

	[Footnote 3 by Bhaktivinoda] Selfopinionated philosophers
fall into duality when they try to conceptualize God with their
tiny brains.  Imposing duality upon Lord Visnu is an offensive
tendency that is very difficult to overcome.  Mayavadi philosophers propose that Brahman is formless and impersonal, and that
Lord Visnu's name, form etc are all products of illusion; with
the lifting of the veil of illusion, they expect to perceive Lord
Visnu as impersonal Brahman and nothing more.  But such arguments
are foolish and nihilistic.  The Mayavadi viewpoint stems from
madness and a stubborn ignorance of the fact that the Supreme
Lord is endowed with omnipotency.  'Omnipotent Brahman' is verily
a name for the Supreme Person, Lord Visnu. [End of footnote]

	The intelligence of the Mayavadi philosopher is extremely
demented.  Seeing that the material existence is variegated, he
concludes that the spiritual existence, being opposite to the
material realm, must be void.  This incomplete, immature theorizing leads him to imagine Brahman as dry and impersonal.  In itsÜn______Ü
original state, Brahman has a name, form, qualities, pastimes and
so on  but the Mayavadi is incapable of accepting this truth. If
he would accept it, Brahman would appear before him as Lord
Visnu.  

	Mayavada is the wretched condition of human existence, and
the pure devotee is the scourge of this mischievious philosophy.
He establishes the correct scriptural viewpoint that the Supreme
Lord is nondifferent from His name, form, pastimes and qualities.        	

Ã__ÃNirvisesa and Savisesa Visnu
Ã__Ãversus the Mayavadi notion of Brahmanœ

	Both the personal and impersonal features are inherent in
Lord Visnu's divine Being.  The Lord's acintyasakti (inconceivable potency) harmoniously displays His personal and impersonal
aspects (savisesa, with variety, and nirvisesa, without variety). 
The Supreme One, by His acintyasakti, exhibits allattractive
beauty and pastimes that silence all contradictory speculations
about Him.   
Ä.__Ä„
	Human intelligence is limited and puny.  It cannot easily
fathom the Lord's inconceivable potency.  So when a human being
tries to conceive of a supreme truth with his inadequate brain,
he can only come as far as the impersonal Brahman, which is a
partial representation of the Absolute Whole.  In this way he is
diverted from the supreme goal of worship, Lord Visnu, whose
lotus feet are worshiped even by the great demigods.  Ignorant of
the benefit he has lost, he becomes attached to the worship of
impersonal Brahman.  But anyone who comprehends the transcendental nature of the name, form and qualities of the Supreme Lord,
knowing them to be not different from Him, can perceive Lord
Krsna in His divine fullness by chanting His holy name purely.

	Duality exists only on the material plane  here a name is
different from the object it identifies.  But as this is not the
case on the spiritual platform, it is a gross blunder to imagine
such a difference between the Lord and His name, form, qualities
and so on.  The same pitfall entraps those who consider Siva and
other demigods to be independent of the Supreme Lord's control.

Ã__ÃWhy devotees do not mix with Mayavadisœ
Ã_Ã
	The devotee who has taken singleminded shelter in the holy
name is a truly elevated soul.  He worships Krsna and no one 
else as the Supreme Lord.  He does not attack the deities of
other scriptures, but worships and respects them as servitors of
Lord Krsna.  He always refrains from dry speculation.  When
different scriptures try to establish the superiority of other
demigods, it is only to facilitate the limited ability of a
particular mentality to grasp the absolute truth.  These scriptures are actually trying to elevate their followers to become
devotees of Krsna.  Therefore one should never criticize other
scriptures and the demigods described therein, for such criticism
is an offense.Ün______ÜŒ   	   
	A devotee should not accept remnants of food or garlands
from a Mayavadi, even if they were offered to Lord Visnu, because
a Mayavadi's worship is impure.  A Mayavadi's chanting of the
holy name is likewise offensive.  The Lord never accepts the
Mayavadi's offerings or worship.  It is also an offense for the
devotee to accept garlands and other remnants of demigod worship,
for this is detrimental to the development of pure devotion.  But
if a devotee worships Krsna and offers His remnants to the
demigods, it will not be offensive to receive these remnants, nor
will one's spiritual development be hampered in any way.  

	A pure devotee must always avoid the second offense to the
holy name and chant the name constantly.  Thus he attains prema.
His entire success is found in the holy name.

Ã__ÃThe remedy for the offenseœ

	Illusion and madness blind the jiva, and thus he thinks that
others are also on the same platform as Lord Visnu.  The only
remedy is to repent intensely and meditate on Lord Visnu, Krsna,
for by this remembrance all offenses are dissolved.  Thereafter,
one must meticulously avoid committing the same offense again.  

	Remembrance of the Lord is the most effective penance; the
Vedas always recommend imperiled brahmanas to meditate upon the
lotus feet of Lord Visnu for protection.  Remembering the Lord's
name is the same as meditating upon His lotus feet.  The holy
name can disperse all previous offenses, for it acts as the
devotee's best friend.  The Lord is an ocean of mercy and
forgiveness. Like a dear friend, he forgives one for previous
mistakes. 

	In conclusion, the devotee must disassociate himself from
demigod worshippers and polytheists and seek the company of
Vaisnavas who exclusively worship Krsna as their Supreme Lord.

	One who is blessed with love and devotion and takes pleasure
in serving Srila Haridas Thakura's lotus feet will find this book
Harinama Cintamani as valuable as life itself.

Ã_%ÃCHAPTER SIX

Ã_
ÃTO DISRESPECT AND DISOBEY THE SPIRITUAL MASTER (GURUAVAJNA)
Ã_ ÃIS THE THIRD OFFENSE

œ

     All glories to Sri Pancatattva and Sri Sri RadhaMadhava. 
All glories to Navadwipadhama, Vrajadhama, Jamunadevi and all
the Vaisnava devotees.

	Srila Haridasa Thakura said, "O Lord, kindly allow me to
explain the third namaaparadha.  This aparadha is to disobey the
orders of the spiritual master and thus to disrespect him."

	The soul travels through many lifetimes in different bodies
and at last gets a chance at the rare human birth, which is
auspicious in every respect.  The soul has rotated through
8,400,000 different species, It is by ajnatasukriti or unintentional pious activities that the soul finally attains a human
body.  A birth in the human form is most uncommon, because only
in that body are spiritual activities possible to perform, unlike
any other species.  

	A demigod or denizen of the heavenly planets is destined
only to enjoy the reactions of his past good karma. He cannot
voluntarily initiate any spiritual activities.  Animals are
likewise bound by karmic reactions and are too steeped in gross
ignorance to undertake any pious activities independently.  The
human birth alone is most conducive for spiritual life and
service to the Supreme Lord.

Ã__ÃA spiritual master is essential for everyoneœ

	Yet the fact remains that this body is transient.  If one
does not carefully endeavor for selfrealization, which is the
greatest benediction, then he returns again to the endless cycle
of birth and death.  An intelligent person will therefore utilize
this rare opportunity.  He will search out a spiritual master who
can lead him to the Supreme Lord Krsna.  

	[Footnote 1 by Bhaktivinoda] Such a spiritual master is the
only helmsman who can help the drowning jiva get across the ocean
of material nescience.  Only the most foolish persons will
attempt to cross this ocean by their own intelligence.  The
achievement of any success in this world requires the help of a
teacher's instructions.  How, then, will one obtain perfection in
the best of all subjects, spiritual science, without the aid of a
teacher?  He is who fit to teach this science is he who is selfªrealized and fully proficient in Krsna consciousness. [End of
footnote 1]

	A few of the characteristics of a bona fide spiritual master
are that he is peaceful, unperturbed and a pure devotee of Krsna. Ün______Ü
He should be approached with humility.  The jiva should satisfy
him with service and receive from him formal initiation into the
worship of Lord Krsna. Herein lies his best chance to surmount
the material entanglement.  The jiva's inherent love for Krsna
lies dormant in the heart and can easily be revived by a qualified spiritual master.  

	But the jiva can just as easily lose this chance by challenging the spiritual master through speculative debates and mischievious logic.  He must evade such pitfalls, surrender to the
spiritual master's instructions and receive the proper mantra
from him.  As for householders, they should take shelter of a
bonafide spiritual master and remain within the varnasrama
system. 

Ã__ÃA good brahmana is fit to be a spiritual masterœ

	A brahmana is fit to be a spiritual master for all the other
varnas or social orders as long as he is a devotee of Lord Krsna. 
But if a brahmana spiritual master is not available then a
spiritual master from another varna should be searched out.  If
there is a choice, the householder would be best advised to
accept initiation from a spiritual master in the brahmanavarna.

     A real spiritual master is one who is conversant with the
science of Krsna consciousness.  A spiritual master can be from
any varna or asrama, but he must be a kalpataru or touchstone
that can fulfill the spiritual needs of people from all varnas
and asramas.  He must be able to give the jiva suddharati (pure
attraction) for Krsna.  

	The prestige of having a spiritual master from a superior
varna is a material consideration, because that prestige simply
depends on the caste status of the one who judges the spiritual
master's caste.  The factor of caste rarely has any bearing on
spiritual realization.  

	Necessity demands that one must find a spiritual master who
is bonafide and qualified. If he happens to belong to a higher
varna, so much the better.  A householder may look for a spiritual master from a higher varna, and if he finds one who is
qualified then he need not look for one from a lower varna.  It
must be noted well, though, that in looking for a 'high class'
spiritual master, one should not choose an unqualified person
simply for the prestige of having a spiritual master from a
higher varna.

Ã__ÃA renunciate should accept a sannyasaguruœ

	If a householder leaves home to embrace the life of a
renunciate but has not yet been satisfactorally trained in Krsna
consciousness, he naturally requires a qualified spiritual
master.  For one who is determined to renounce, a spiritual
master in the sannyasa order is best.  By receiving spiritual
guidance and initiation from a sannyasaguru, the renunciate will
very quickly relish the ecstacy of chanting the holy name.Ün______ÜŒ
     If the householder previously had a qualified spiritual
master, he should not, when planning to renounce householder
life, disrespect or neglect that guru.  Indeed, while he is in
the grhasthaasrama, the householder is advised to take shelter
of a householder guru who is qualified and pure.  That spiritual
master should always be honored.  

	But if such a householder spiritual master is not available,
one can take initiation from a qualified sannyasi even before
leaving home.  In any case, the spiritual master must be qualified. Under his instructions, the neophyte householder begins
Krsna consciousness and gradually advances to experience transcendental loving emotions in the service of the Lord.  

     Only when the neophyte householder develops distaste for
material life is he ready to become a sannyasi.  This is a
natural development of the practice of Krsna consciousness.  Once
he has actually renounced sense gratification, he is obliged to
accept a sannyasi spiritual master.  He must be trained in the
life of renunciation from the sannyasaguru and accept from him
the clothes or vesa of a mendicant.

    Both diksaguru and siksaguru must be equally respectedœ

     There are two kinds of spiritual masters: the initiating
spiritual master or diksaguru, and the instructing spiritual
master or siksaguru.  Both gurus have to be respected equally. 
This is the key to success in Krsna consciousness.  

	The diksaguru initiates his disciple into the chanting of
the holy name and gives diksamantra.  The siksaguru imparts
sambandhajnana or the knowledge of the jiva's relationship with
the Supreme Lord and his energies.  The diksaguru is one but the
siksaguru can be many.  In fact, all the pure Vaisnava devotees
who benedict the world by distributing the holy name are siksaªgurus. Both the diksaguru and the many siksagurus are to be
equally respected.

Ã_-ÃThe Vaisnava sampradayas 
œ
	The four Vaisnava disciplic successions (sampradayas) are
the only real schools of saintly teachers.  These sampradayas
have since days of yore disseminated the bona fide mantras, the
proper scriptural conclusions, the authorized devotional process
and the ultimate goal of life.  If one wants to be saved from the
perils of false doctrines, then he should surrender to a saintly
spiritual master from one of the four Vaisnava schools.  

	The teachings left by the founderacaryas of the four
sampradayas are to be especially honored.  Sri Ramanuja, Sri
Madhavacarya, Sri Nimbarkacarya, and Sri Visnuswami are the four
original acaryas of the Vaisnava schools.  One should accept only
their teachings and conclusions and not others.  One should
receive spiritual initiation in one of these four sampradayas and
not others.Ün______ÜŒ
Ã__ÃThe founderacarya is the principal siksaguruœ

     The founderacarya of the sampradaya is the principal siksaªguru for the entire disciplic succession.  Speculations that
contradict his teachings are to be immediately rejected.  Only a
saintly devotee who has understood the teachings of the principal
siksaguru is eligible to be a diksaguru for others.  If one
thinks that he can be initiated by an unauthorized guru or a
Mayavadi into these teachings, he errs severely.  He will never
attain Krsna consciousness.

 Ã_
Ã      One should accept only a pure devotee as his spiritual 
Ã_'ÃmasterÄ.21Ä „Ä.72Ä     „Ä.<<Ä„Ä.AAÄ„Ä.FFÄ„œ
Ã_Ã
     He who imparts wrong teachings and he who receives them are
both destined for hell.  One who has accepted teachings and
conclusions outside the line of pure bhakti has wasted his life.
How then can such a person become a spiritual master?  How can he
save other conditioned souls?  He himself is in illusion and is
therefore imperfect, so how can he bring good fortune to others? 
One must understand that a pure devotee is not an ordinary soul. 
The scriptures declare that only he is eligible to be worshipped
as the spiritual master.
      
Ã__ÃThe principle of the spiritual masterœ

     The diksaguru and the siksaguru are both intimate associates of Lord Krsna.  They are eternally situated in the Vraja
mood of service, and they are manifestations of Lord Krsna's own
energy.

	[Footnote 2 by Bhaktivinoda] Never make the mistake of
judging the guru as an ordinary mortal.  The spiritual master is
the representitive of Lord Krsna's potencies, sent by the Lord as
the eternal master of the disciples.  He must always be worshiped
as an eternal associate of the Supreme Lord, empowered by the
Lord's superior spiritual potency. 

	On the other hand, the spiritual master must never be
considered to be the Supreme Lord Himself, for this is Mayavadi
philosophy and is not in line with the pure Vaisnava conclusions. 
The Vaisnava devotees are very wary of such misinterpretations
because the Mayavadi whirlpool of word jugglery is so contaminating to the heart.  The spiritual master must always be worshiped
according to the scriptural conclusions, for when properly
executed, this worship results in pure Krsna consciousness. [End
of footnote 2] 
Ã__ÃGurupuja and how to respect the spiritual masterœ

     Before one can worship Krsna, he must first worship the
spiritual master.  While doing gurupuja, upacaras like seat,
footwash, arghya, bath, cloth, ornaments and so on are to be
offered; then with the spiritual master's permission one may
begin worship of RadhaKrsna vigraha.  The Deity's prasadam is
given to the spiritual master first, then to the demigods andÜn______Ü
forfathers.  Just as the disciple is required to get the spiritual master's blessings before worshipping RadhaKrsna, before
chanting the holy name the disciple should remember the spiritual
master and his instructions.

     One who disrespects the spiritual master commits a serious
offense that will expel him from the path of bhakti.  The
spiritual master, Lord Krsna, and the Vaisnavas must be worshiped
with equal attention.  Undeviating faith in the spiritual master
will lead to pure chanting and the final goal of Krsnaprema.

Ã_ ÃWhen to reject a guruœ

     If by some misfortune the spiritual master falls into bad
association, he may gradually lose his spiritual realization and
potency.  At the time the disciple accepted him, the guru was
exalted, famous and greatly realized.  But offenses against the
holy name are so dangerous that even a highly qualified soul
becomes bewildered.  In that condition he comes to detest
Vaisnava company and the chanting of the holy name. Gradually, he
is enslaved by lust, greed, wealth and women.  If by the mercy of
Lord Krsna the disciple sees through all this, he must reject
that guru, seek out a pure devotee and under his spiritual
guidence cultivate the pure chanting of the holy name.

Ã__ÃThe spiritual master must be strict œ
Ã_Ã
	The spiritual master must be strict with his disciples.  He
must straighten out the prospective disciples before initiating
them, and punish the wayward initiated ones.  This is the symptom
of a responsible spiritual master. A disciple's spiritual life is
rendered useless if he serves and worships a slack, irresponsible
guru.  But as long as the relationship between the spiritual
master and the disciple is stable (i.e. each remains qualified in
his position) then there is no question of one rejecting the
other.

     The gurudisciple relationship is eternal.  If both maintain
their pure positions and are bona fide, their eternal relationship is never jeapordized.  However, if the spiritual master is
later exposed as perfidious, the disciple must immediatley
repudiate him.  The same is to be done by the spiritual master if
the disciple is similarly exposed.  If such repudiation is not is
not carried out by both parties when it is necessary, then they
stand to be condemned.
Ã_Ã
Ã__ÃA spiritual master must be tested before acceptance
Ã__Ãto insure that he is a pure devotee œ

     One who disrespects the bona fide pure Vaisnava spiritual
master is a reprobate fit to be shunned by all.  It is advisable,
therefore, that before accepting a spiritual master one should
carefully choose the right person.  Basically, the spiritual
master must be a pure devotee of the Lord.  
Ül______ÜŒ	[Footnote 3 by Bhaktivinoda] The scriptures recommend that
both the spiritual master and the disciple place each other
under strict scrutiny before mutual acceptance.  This, then, precludes the acceptance of a kulaguru or traditional family guru. 
Of course, if the kulaguru is qualified, it is of immediate
convenience to accept him; but if he is not, a pure devotee
should be searched out and taken as one's spiritual master.  

	Since even ordinary household items are tested before
acquisition, it is only an unfortunate fool who will fail to go
through a testing period in the selection of the his true
spiritual master, who is his ever wellwisher.  The unqualified
kulaguru, after he is offered due respect and worship, should be
requested to release the disciple from all duties of allegiance. 
Having abandoned his connection to the family guru, the genuine
aspirant then must seek out a qualified spiritual master. 

	The point is that one must not bring upon himself the
calamity of having to reject his spiritual master.  If one is
prudent then he can avoid such a situation.  One must be very
careful not to commit any offense against a pure devotee guru. 
This is so disasterous it will ruin both men and demigods alike.
[End of footnote 3]

Ã__ÃHow to serve the spiritual masterœ

     Never disrespect the articles used by the spiritual master:
for instance, his seat, bed, shoes, vehicle, footstool, bath
water, etc. Stepping on his shadow, worshipping another person in
his presence, giving initiation while he is still alive, showing
off spiritual knowledge in his presence and trying to control him
are to be totally rejected.  

	Whenever and wherever one sees his spiritual master, he
should offer his prostrated obeisances to him with prayers.  The
guru's name must be uttered with great reverence.  His orders are
never to be disobeyed.  Always be eager to honor his remnants and
do not say anything that is displeasing to him.  Fall humbly at
his feet and beg shelter from him and in this way act to please
him.  Simply by behaving thusly, one can easily develop a taste
for chanting, which in turn offers all perfection.  All this is
confirmed in the Vedas.  But if one offends the namaguru, the
spiritual master who initiates one into the chanting of the holy
name of the Lord, he will surely fall into the sinful company of
atheists.  

	[Footnote 4 by Bhaktivinoda] The namaguru teaches scriptural conclusions and reveals the esoteric nature of the holy
name, and he initiates the disciple in the mantra consisting of
the holy name.  The Vaisnava diksaguru is the namaguru, and the
diksamantra is namatmika, receiving its life from the holy name. 
The mantra loses its meaning and purpose if it is separated from
the holy name, and conversely, simply by uttering the holy name
of the Lord, the mantra is automatically chanted. [End of
footnote 4].
Ün______ÜŒÃ__ÃThe remedy for guruavajna œ

     The only way to be pardoned for this offense is to forsake
sinful company, cast away blasphemous literatures and throw
oneself at the spiritual master's lotus feet, repenting piteously.  As a compassionate Vaisnava, the spiritual master will
surely be forgiving and bestow prema upon the disciple through
the holy name.

     I, the wretched author of Harinama Cintamani, am a sinner.
My only hope of redemption is the dust of the lotus feet of
Haridasa Thakura.

Ã_ÃCHAPTER SEVEN

Ã__ÃCRITICISM OF THE VEDIC SCRIPTURES (SRUTISASTRA NINDA)
Ã_ ÃIS THE FOURTH OFFENSE
œ

     All glories to Srila Gadadhara Pandit, Sri Caitanya         
Mahaprabhu, Sri Nityananda Prabhu, Sri Advaita Acarya and all the
devotees of Lord Gouranga.

     Srila Haridasa Thakura said, "My Lord!  To criticize the
Vedic literature and other literatures in pursuance of the Vedic
version is a serious offense that denies a person the ecstacy of
pure devotion."

                   The Veda (sruti) is the only proofœ

     The srutisastra (the Vedic literature), which includes the
four Vedas, the Upanisads, the Puranas and other collorary
scriptures, has emanated from the Supreme Lord Krsna's own lips. 
This literature establishes and proves the Absolute Truth.  It
contains transcendental knowledge that is beyond the range of the
material senses, and it can be understood by Lord Krsna's grace
alone.  

	The senses are capable of experiencing only material
objects; transcendence lies completely beyond their bounds.  The
science of Krsna consciousness is purely spiritual: hence it is
transcendental.  That knowledge of transcendence has been
mercifully given by Lord Krsna in the Vedic literature for the
ultimate benefit of humanity.  The word veda specifically refers
to scriptural knowledge received through the proper authorized
disciplic succession or parampara.

     Human beings are born with four natural faults: they commit
errors, they are subject to illusion, they have the propensity to
cheat, and they have imperfect senses.  Everything they do is
tainted by these faults.  Vedic literature is free from any
mistakes or discrepancies. It is the only means to spiritual
salvation.  The Vedic knowledge was originally revealed by the
mercy of Lord Krsna. It was compiled by sages who had received
this knowledge while in samadhi, or total spiritual absorbtion,
far beyond the range of the four natural human faults.

Ã__ÃThe sruti teaches ten principles œ

     The Vedic literature teaches that both mundane fruitive activities (karma) and empirical speculative knowledge (jnana) are
inferior paths. The conclusion is that perfection is available
only through bhakti.  The Lord gives karma and jnana for preliminary purification of the jivas, and afterwards gives pure bhakti. 
Ül______ÜŒ	In the Vedic literature there are ten principle instructions. The first is that the proof or basis (pramana) of real
knowledge is the sruti. The other nine principles are prameyas
ascertained from the pramana.  These ten principles destroy nescience and establish true spiritual knowledge.

Ã__ÃThe nine ascertainable principles: Ã_Ã
Ã__Ãthe first three pertain to Krsnaœ

     The first of the nine prameyas is that Hari, Krsna, is the
only Supreme Absolute Truth.  The second is that He is omnipotent.  The third is that He is Rasamurti, the embodiment of
all spiritual mellows.  He is the source of bliss for all living
entities and He eternally resides in His abode in the spiritual
sky.  These first three teaching pertain to the Supreme Lord,
Krsna.

Ã__ÃThe second three pertain to the position of the jivaœ
                   
     The fourth prameya is that the jiva is the Lord's separated
part and parcel.  The jivas are the infintesimal eternal spiritual sparks of pure consciousness who comprise the innumerable
living entities.  The jiva is of two types: eternally conditioned, who populate the material world, and eternally liberated,
who populate the spiritual world.  

	The fifth prameya is that the conditioned souls are enamored
by the glitter of maya's illusory potency. They have forgotten
Krsna and remain eternally in this phenomenal world, enjoying and
suffering material existence.  

	The sixth prameya is that the eternally liberated jivas are
associates of Lord Krsna.  They reside in the spiritual world and
enjoy transcendental loving relationships with the Lord.  These
three, then, are the teachings about the jiva found in the sruti.

Ã_ ÃThe seventh prameya 
           Ã__Ãis acintyabhedabhedasambandha 
Ã_Ãœ
     Everything material and spiritual is acintyabhedabhedaªsambandha (simultaneously one and different).  The jivas and
matter are inconceivably manifested from Lord Krsna's internal
potency. Once knowing acintyabhedabhedatattva, the jiva understands that he is the servant of Krsna and is like the spark or
ray of the spiritual sun that is Krsna.  

	The transformations of the Lord's energy are beyond the
mind's grasp (acintya), says the sruti. But the socalled
transformations of the Supreme Lord Himself that the Mayavadis
would like to have us all believe in are only mischievious and
offensive postulations.

     Thus, so far, the above seven prameyas comprise sambandhaªjnana or knowledge of the eternal connection between the Lord and
his energies.  The sruti further points out abhideya, which is
the means to acheive prayojana, the supreme goal.Ün______ÜŒ
Ã__ÃAbhideya is devotional serviceœ

     The nine limbs of devotional service are: hearing, chanting,
remembering, worshiping, praying, rendering service, carrying out
the orders of the Lord, being a friend of the Lord and completely
surrendering to the Lord.  The chanting of the holy name is the
most important devotional activity, and for this reason the Vedas
glorify the chanting of the syllable om.  Devotional service
(sadhanabhakti) has two divisions: vaidhi and raga.  Abhideya,
the ninefold process of sadhanabhakti, is the eighth prameya.

Ã_-ÃPrayojana is Krsnapremaœœ
Ã_Ãœ
     By the mercy of Lord Krsna, the jiva who takes shelter of
abhideya will attain Krsnaprema or love of Godhead.  Krsna prema
is the prayojana (necessity and ultimate goal) of the jiva; it is
the ninth prameya.    

	[Footnote 1 by Bhaktivinoda] Pure devotion is indicated by
the human proclivity to always render favorable devotional
service to Krsna. Such devotion strives only for further excellence in service, being satisfied with nothing else.  Pure
devotion is uncontaminated by fruitive activity or empirical
knowledge.  The Vedic literature recommends that we cultivate
pure devotion by taking full shelter of the holy name.  [End of
footnote 1]

     These nine basic principles were ascertained from the sruti
by learned spiritual masters who taught them for the guidance of
all conditioned souls.  But those who criticize the sruti, the
very source of spiritual knowledge, are offenders against the
holy name and are known as the lowest among men.

Ã__ÃPhilosophers who opposed the srutiœ

    Jaimini, Kapila, Nagna, Carvaka, Sugata Buddha and Gautama
were philosophers who propagated theories based on mundane logic
and reasoning.  Some of them did some lip service to the teachings of the sruti, but they all rejected God.  Jaimini proclaimed
that the best knowledge the sruti has to offer is the fruitive
ritualistic portion known as karmakanda.  Kapila dared to argue
that God is imperfect. He accepted the process of yoga, but
without understanding its real goal  realization of Paramatma. 
Nagna spread poison by teaching tantric practices in the mode of
ignorance.  Carvaka Nastika was an atheist who never accepted the
Vedic authority, and Sugata devised his own path of religion in
place of the sruti.  Gautama propagated logic and did not worship
the Supreme Lord.

     These mischievious interpretations are in fact offenses
against the Vedic literature.  Through sophism, such philosophers
speak halftruths that are likely to confuse the ordinary
listener, though a learned devotee knows their sole object is to
defame the sruti.  One who develops faith in these theories
becomes an offender. Therefore the devotee avoids hearing them. Ün______ÜŒ
	The Mayavadi philosophy is equally as dangerous, for it
supresses bhakti in the heart of the jiva.  Mayavadi philosophy
is factually camouflaged Buddhism.  On the Lord's behest, Siva
became its chief proponent in the Kaliyuga.  As Jaimini seemingly upheld Vedic authority but practically propounded a warped
version of the Vedic conclusions, similarly Mayavadi philosophers
pervert Vedic proofs to establish their covert Buddhism. Thus
they hide the essential message of the sruti, which is the
science of devotional service.

     Astavakra, Dattatreya, Govinda, Gaudapada, Sankaracarya and
his followers are wellknown Mayavadi philosophers.  In Buddhism,
the principal teaching is the nonexistence of the soul, and there
is no concept of Brahman.  The theory of nothingness, the last
word in Buddhism, is rendered by the Mayavadis into the concept
of the formless, impersonal Brahman which they argue is beyond
matter. Such ideas diametrically oppose the eternal science of
devotional service.  Any affiliation with such thoughts automatically makes the jiva commit namaparadha.
	
Ã__ÃThe direct meaning is the real meaningœ

     When all the principle understandings of the Vedic philosophy are brought together, they add up to pure devotional
service by which the jiva attains pure love of Godhead.  Wherever
the principle understandings are applicable, it is wrong to
substitute secondary understandings in their place.  These principle meanings all indicate the science of Krsna consciousness. 
To artificially impose secondary meanings upon the Vedic statements is a sin that distances one from the Absolute Truth.  

	From beginning to end, the srutisastra expounds the
superexcellence of the syllable om.  The omkara is a name of
Krsna, and by chanting the Lord's name, the jiva attains the
Lord's supreme abode.  The Vaisnava devotees of the Sri Sampradaya chant om as a holy name of the Lord.  The Vedas declare the
holy name to be the trancendental form of the Supreme Lord in
this material world; even namabhasa, the holy name's indistinct
appearance, grants all perfection.  Only unfortunate fools will
purposefully disregard such Vedic teachings and thus ruin their
lives by offenses.

Ã__ÃThe sruti teaches pure chanting of the holy nameœ

     The devotee who takes shelter of the pure name accepts the
absolute authority of the Vedas, and quickly attains the nectar
of the name, Krsnaprema.  The sruti proclaims that by chanting
the holy name of Hari, one experiences ecstatic bliss.  Further,
it is declared that the eternally liberated residents of the
spiritual sky are always engaged in chanting the pure name.

Ã__ÃMayadevi engages the presentday 
Ã_ Ãcritics of the sruti
Ã_!Ãin sinful practicesœ
Ün______ÜŒ     As Kaliyuga degrades, more and more people worship maya,
the material energy.  Even socalled great devotees give up the
opportunity to chant the Supreme Lord Krsna's holy name, which is
full of ecstacy, and instead take up tantric worship in the mode
of ignorance.  Evercritical of the Vedic literature, they swerve
from the real path of religion to eat meat, drink alcohol and
perform other sinful activities.  These offenders can never
receive the shelter of the name, nor can they enter the Supreme
Lord's eternal abode of Vrndavana.  

	Mayadevi engages such atheists in everincreasing sin,
depriving them of the nectar of chanting the holy name.   The
superior spiritual energy is Lord Krsna's original and primeval
energy.  Maya (Durga, Kali) is its shadow. Her intention is to
rectify the erring jivas who drift away from Krsna and bring them
back to Krsna consciousness. Indeed, this is her prime duty to
the Lord.  

	[Footnote 2 by Bhaktivinoda:] Maya showers two kinds of
graces  niskapata (honest and unrestricted) and sakapata
(capricious and illusory).  By her niskapata mercy she gives
bhakti by way of jnana (bhaktijnanamisra).  Her sakapata mercy
gives temporary pleasures that overwhelm the jiva, bringing him
under the control of illusion.  And when she is thoroughly
merciless, she casts the jiva into brahmasayuja liberation; thus
he is doomed. 
Ã_Ã
     But she becomes pleased when someone renders service to a
saintly Vaisnava, and showers him with her true mercy, connecting
him to Lord Krsna's lotus feet.  Maya is an eternal maidservant
of Lord Krsna.  She punishes the wayward jivas who drift away
from Krsna's service, for those who want to serve maya are simply
cheaters who can never know happiness.  Yet Mayadevi rewards
those who chant the holy name. She helps them cross over the
ocean of material nescience. [End of footnote 2]

Ã__ÃThe remedy for srutininda     œ

	One must avoid commiting the offense of criticizing the
Vedic scriptures and constantly chant the holy name.  If one
inadvertently criticizes the sruti, he should sincerely repent
his error by properly glorifying the sruti.  He should worship
the Vedic literature and the Srimad Bhagavatam with great joy and
respect, offering them flowers and tulasi.  The Srimad Bhagavatam
is the essence of the Vedic teachings and is the scriptural
incarnation of Lord Krsna.  The Bhagavatam will certainly shower
mercy upon the offender, because the Bhagavatam is an ocean of
mercy.  

	One who hankers for the dust of the lotus feet of Srila
Haridasa Thakur will wear this gem necklace called Harinama
Cintamani around his neck.

Ã_ÃCHAPTER EIGHT

Ã__ÃTO CONSIDER THE GLORIES OF THE NAME AS IMAGINARY
Ã__Ã(ARTHAVADA HARINAMA KALPANAM)
Ã_ ÃIS THE FIFTH OFFENSE
œ

      All glories to Lord Gauranga and Srila Gadadhara Pandita;
all glories to Sri Sri Radha Madhava.  All glories to the places
of Lord Gauranga's pastimes and all the Vaisnava devotees of the
Lord.

      "O Lord Gauranga!  The fifth namaparadha is to think that
the glories of the holy name are exaggerated, as for example when
one thinks, 'The scriptural presentation of the glories of the
Lord's holy name is not entirely true, because hyperbole has been
employed to increase the readers' faith in the chanting of the
name.'"

	It is a fact that in the karmakanda and jnanakanda
sections of the Vedas, ritualism and philosophical speculation
have been overly praised. Such praises are intended to elicit
interest in these processes.  But the same is not true in the
case of the holy name. Therefore to think so is an abominable
offense.

Ã__ÃThe glories of the holy nameœ

      The Puranas (smritisastras) say that anyone who chants the
holy name, whether with faith or neglect, attracts the mercy of
Lord Krsna.  The holy name is the purest form of knowledge; it is
the best of all vratas or vows and the highest meditation; it
gives the most auspicious fruits; it is the greatest renunciation; it gives incomparible peace; it is the most pious of holy
works; it is the supreme path of selfrealization; it is the
greatest liberation and goal; it is the topmost destination; it
is the best devotional service; it is the purest inclination; it
gives love of Godhead and is the essence of remembrance of the
Lord; it is the cause of all causes, the Supreme Absolute Truth;
it is the most worshippable object and acts as the supreme
spiritual master.
    
      'A thousand names of Lord Visnu is equal to one name of
Lord Rama, and three names of Lord Rama are equal to one name of
Lord Krsna': thus the holy name's transcendental nature is ever
glorified in the scriptures.

Ã__ÃOne goes to hell for thinking the the glories
Ã__Ãof the name are exaggeratedœ

      Only a hardened atheist thinks that the passages of the
sruti and smriti scriptures describing the superexcellent
qualities of the name contain exaggerations.  Whoever commits
such an abominable offense rots eternally in hell.  Offenders
claim that misrepresentations have been made to increase attraction for chanting. They have no idea of the purport of the scriptures and of what is beneficial for humanity, because they take
everything backwards.  

	Because they have no reserve of previous pious activities
(bhaktisukrti), they can never develop faith in the scriptural
science of devotional service.  The chanting of the holy name isÜz______Ü
the best form of devotional service. Without sufficient piety a
person can neither acquire a taste for chanting nor have adequate
faith in its results.  Those who are attached to just one section
of the scriptures (i.e. karmakanda) cannot perceive the essential meaning of the scriptures.

Ã__ÃThere is no appeal to selfishness
Ã__Ãin the methodology of the holy nameœ
Ã_Ãœ
      The exaggerations in the karmakanda section of the Vedas
appeal to ambitious materialists.  Concessions to selfishness are
absent from the scriptural presentation of the method of chanting
the holy name in pure devotion.  The scriptures frankly declare
that the results of the karmakanda process are merely transient
sensual enjoyments, whereas the results of chanting the holy name
and engaging in Krsna's service are eternal and permanent.  

	In the chanting of the holy name of the Lord, capriciousness, cheating and exaggeration are shunned.  For instance, when
a devotee inspires someone to chant, he does so without selfªinterested motives.  He engages another in Krsna's service only
for the pleasure of Krsna.  Though attractive material results of
chanting the holy name may be mentioned in some scriptures, a
pure devotee pays no heed to them, for he is beyond material
desire.    

	But the officiator of a ritualistic sacrifice displays
explicit selfishness, for as a matter of course he expects
remuneration.  Since the scriptures declare that chanting begets
unlimited auspicious results, why do such seekers of fruitive
rewards minimize the glories of the holy name?  

     The follower of karmakanda is supposed to gradually realize
that pious fruitive works, being material, give only unimportant
fruits.  He should then perform his duties free of self interest.
This will purify his heart and help him to see the need for
chanting the holy name.  A purified heart strives for selfªrealization and is naturally repelled by material activities.

     Thus the real success of karma kanda, when performed without
material motivation, is attraction for the chanting the holy name
of the Lord.  Pious results that a brahmana could not accrue
anywhere in the entire universe are easily obtained by chanting
Krsna's name.  The supreme position of the chanting of the holy
name cannot be diminished by the envious statements of stubborn
karmis and jnanis.

     Simply by namabhasa chanting one gains all the results of
the paths of karma and jnana.  So if mere namabhasa offers such
wonderful results, then surely the pure name will offer so much
more, unlimitedly.  Therefore, whatever results the scriptures
say are gained from chanting are easily obtainable by the devotee
who is attached to the pure name.

Ã__ÃThere is no point in objecting  œ
Ã__Ãto what the Lord Himself has wroughtÄ.AAÄ„œœ

     One who doubts this fact is a sinner who is doomed because
of commiting namaparadha.  All the revealed scriptures  the
Vedas, Ramayana, Mahabharata, the Puranas and others  are filled
with glorifications of the superexcellence of the holy name. Üx______Ü
What can the person who blatantly disregards this evidence
expect?  He is simply abominable.

     The holy name and the Lord Himself are the same.  Krsna
personally positioned the chanting of His holy name at the very
top of all auspicious activities.  He is fully independant,
autocratic and omnipotent.  All processes have come into force
due to His energy.  He invested karma kanda with his material
energy, and jnana kanda with his impersonal energy.  Krsna then
invested of His own accord His entire personal potency in the
syllables of His holy name.  There is no point in objecting to
these arrangements.  An intelligent person will therefore
carefully avoid offending the allpowerful name of the Lord.

Ã__ÃThe remedy for the arthavada offenseœ

     If this namaparadha is somehow commited, the offender has to
go humbly to the assembly of Vaisnavas and attentively listen to
the narrations of the pastimes and qualities of the Supreme Lord
from the lips of a pure devotee.  Full of remorse, the offender
must admit his transgression against the holy name and beg
forgiveness from the Vaisnavas.  The Vaisnavas are realized in
the glories of the name, and they will mercifuly deliver the
offender from his sins by embracing him.  The offender, now
purified, will be protected from further onslaughts of maya.  

	If a devotee meets or even just sees the face of an unrepentent doubter of the power of the holy name, he should immediatly
plunge himself, fully clothed, into the Ganges for purification;
if the Ganges is not nearby, he should bathe in some other pure
water.  In the event that this also is not possible, he should
purify himself by bathing mentally.

     One who takes shelter of the mercy of Krsna's dear companion, His flute, will be adorned by the glory of Harinama Cintamani.

Ã_Ãœ

Ã_ÃCHAPTER NINE
Ã_Ã
Ã__ÃTO COMMIT SIN ON THE STRENGTH OF CHANTING THE HOLY NAME
Ã__Ã(NAMNO BALAD YASYAHI PAPABUDDHI)
Ã_ ÃIS THE SIXTH OFFENSE
œ

     All glories to Sri Gadadhara Pandit and Lord Sri Gauranga;
all glories to Lord Nityananda, the life of Srimati Jahnavadevi;
all glories to Sri Advaita Acarya and Mother Sita; all glories to
Srila Srivas Pandit and all the devotees of Lord Caitanya. 

Ã__ÃChanting destroys all anarthasœ

     Srila Haridasa Thakur continued by explaining that the holy
name is eternally situated in pure goodness. Those jivas who take
shelter of Krsna's holy name are most fortunate, because chanting
soon removes the anarthas from their hearts. Consequently,
hridaya daurbalyam (weakness of heart) disappears.  

	As faith in the Lord's holy name becomes firm, the propensity to sin is totally extirpated.  All previous sins are then
dissolved, and the heart shines with positive purity.  Sinful
activities sprout from the seeds of sinful desire in the heart,
and the sinful desire seeds are rooted in ignorance; these three
(ignorance, the seeds of sin and sin) are the source of all
suffering for the conditioned soul.  Not being able to bear the
sufferings of His dependent parts and parcels, the Lord in His
infinite compassion gives them help through the process of
bhaktiyoga by which the lust to enjoy the senses is driven from
their hearts.

     As one practices bhakti, he finds materialistic endeavor to
enjoy wealth and women repulsive.  He follows the path of righteousness, being satisfied in his service to the Lord.  He accepts
only what is favorable for executing devotional service and
rejects that which is unfavorable.  He has absolute conviction in
all situations that Lord Krsna is his protector, savior and maintainer.  He is free from attachments to the body and the notions
of 'me' and 'mine.' In a humble state of mind, he constantly
chants the holy name of the Lord.  Such a person is never again
inclined to sinful activities.

Ã__ÃPrevious sin and its faint residue are also destroyedœ

     Chanting gradually diminishes the propensity to sin and
simultaneously purifies the consciousness.  As the inclination to
commit sinful activities vanishes, taste for the holy name
appears, though a faint residue of previous sinful activity still
lingers on in the consciousness.  The receeding sinful reactions
leave an odor of sinful habit (papa gandha), but the chanter's
contact with the name engenders a strength of willpower and a
purity of mind that overcomes this clinging smell of sin.
Ün______ÜŒ     Lord Krsna promised Arjuna that His devotees will never be
in danger of destruction. If there are reverses He personally
comes to His devotees' rescue.  The devotees' sins are annihilated by the Lord's mercy alone.  The empirical philosopher or
jnani may subdue his sins with great efforts and penance, but as
soon as he leaves or denies the shelter of Lord Krsna's lotus
feet, he immediatly falls down.  The scriptures testify that
whoever simply embraces the Lord's protection is an elevated
soul, and his progress will never be impeded by obstacles.
Ã_Ã
Ã_
ÃThere is no need for ritualistic penances or prayascittaœ

     By chance, a devotee may commit some sin, but still he does
not have to undertake the penance of prayascitta.  Such sins are
a passing phase that will be drowned in the nectar of the holy
name.  The devotee is never lost from the path of pure devotion.

     However, if a devotee again commits another sin, this time
calculating that the strength of holy name will counteract the
reaction, then he is not fixed on the path of pure devotion. 
Rather, he is a deceitful person doomed by his offenses to the
holy name.  Scripture affirms that there is a vast difference
between sin committed due to sudden weakness or mistake and due
to premeditation.   

Ã__ÃJust being inclined to this namaparadhaœ
Ã_!Ãis utterly ruinousÄ.77Ä„œ

     For karmis, the means to get free of sinful reaction is the
performance of prayascitta in repentence.  But if someone even
contemplates relieving himself of the reaction of deliberate sin
by exploiting the purifying strength of holy name, he is utterly
ruined, and no amount of prayascitta will help him.  Even after
untold retribution in hell, he will not be absolved from this
mental namaparadha.  If just the inclination to commit sin on the
strength of chanting results in such tribulations for the soul,
the fate of one who acts on that inclination is too terrible to
envision.

Ã__ÃThis namaparadha is inevitable for the cheatersœœ

     The scriptures declare the holy name to be so potent that it
can eradicate a burden of sins that even in ten million lifetimes
could not be committed.  Even the gravest of sins are counteracted just in the 'namabhasa' stage of chanting.  And that is
precisely why the cheats and charlatans are attracted to the
chanting of the holy name.  They forsake the responsibilities of
honest labor as being drudgery and, disguised in the renunciate's
attire, travel from country to country, their hearts smoldering
with desires for wealth and women.  Such persons are called
markata vairagis or 'monkey renunciates'. 

     These unfortunate fellows dress as sannyasis but nurture the
householder mentality. They are nothing more than dead weights
upon mother earth and human society and must be avoided.  A
devotee who has taken shelter of the holy name can live in anyÜn______Ü
situation  in household life or in the forest as a hermit.  If
the household situation is conducive to chanting, then the life
of a mendicant is unnecessary, but if household life is unfavorable, the devotee is dutybound to forsake it.  In either
case, it is a terrible offense to commit sins on the strength of
chanting. Such an offender is forever banished from the path of
devotional service.

     Devotees in the namabhasa stage of chanting must beware of
such cheating company because that company will have an evil influence on them  they will also fall down into committing this
dreaded namaparadha.  As for those who are chanting the pure
name, they are always free from this namaparadha.

 Ã__ÃPure devotees are free from the ten namaparadhasœ

     Devotees who have taken complete shelter of chanting the
pure name are never prone to commit any of the ten namaparadhas.
The holy name Himself protects these pure devotees who have
surrendered themselves to chanting.  But as long as the pure name
has not dawned in the heart of the devotee, he is always threatened by the danger of commiting namaparadha.  Therefore devotees
in the namabhasa stage have to particularly avoid this offense of
commiting sin on the strength of chanting.

Ã__ÃVigilance is required in the namabhasa stageœ

     A devotee must seek the association of pure devotees who
chant the holy name without offense, and he should personally be
very alert against committing offenses.  One who chants the name
purely is of fixed mind and consciousness, since he never
deviates from thinking about Krsna for even a moment.  As long as
one has not strengthened his chanting to the point of full
surrender to the holy name, he must be very vigilant to avoid
offenses.  He must especially guard against the offense of
commiting sin on the strength of chanting.  He should continuously chant the holy name and thus attract his spiritual master's
mercy, which yields sambandhajnana.  This knowledge reveals the
science of pure devotion and the pure holy name.

Ã__ÃThe remedy for this namaparadhaœ

     If by some error one commits this namaparadha, one must go
before an assembly of pure Vaisnavas.  The propensity to sin is
like a highway robber, and the pure devotees are like the guardians of the path who come to one's aid when the someone calls
aloud for their help.  Just hearing that call, the robber
immediately runs away, fearing that the guards will come.  The
guardians, the pure Vaisnavas, will console the devotee with
soothing words and assurances of their protection.

     I, the author of Harinama Cintamani, am a useless wretch. I
recite this composition having taken shelter of the pure Vaisnavas.

  Ã_ÃÜn______ÜŒ

Ã_%ÃCHAPTER TEN

Ã_
ÃTO INSTRUCT THE GLORIES OF THE HOLY NAME TO THE FAITHLESS
Ã__Ã(ASRADDADHANA VIMUKHE'PY ASRNVATI)
Ã__ÃIS THE SEVENTH OFFENSE      œ

     All glories to Lord Sri Gauranga, the life of Sri Gadadhara
Pandit; all glories to Lord Nityananda, the heart of Srimati
Jahnavadevi; all glories to Sri Advaita Acarya, the Lord of
Mother Sita; all glories to Srila Srivasa Pandit and all the
devotees of Lord Caitanya. 

     With his hands folded and in a soft voice Srila Haridasa
Thakur said, "Now please hear about another namaparadha".

Ã__ÃSraddha (faith) is essential for chanting the holy nameÃ_Ãœ

	The foremost requirement for chanting Krsna's holy name is
sraddha or firm faith.  One who is bereft of it cannot hear the
name and is therefore unfit to chant.  High birth, respectable
family, knowledge, strength, learning or wealth are not qualities
that make a person eligible to chant the name.  The scriptures
extol sraddha to be the one indispensible ingredient for proper
chanting.  Lord Krsna's name is the jiva's most valuable treasure.  Faith means to have complete conviction that chanting Lord
Krsna's name will automatically fulfill all duties and complete
all pious activities.  Those who do not possess such faith are
unfit to chant.

Ã_
ÃIt is an offense to instruct the faithless on the holy nameœ

     According to Vaisnava etiquette, a person who does not have
faith in the name should not be initiated into chanting.  If a
faithless person is initiated into chanting or is instructed
about the glories of the holy name, then he will only defile and
neglect the name.  This is the statement of scripture.  The swine
will crush the pearls strewn before it and the monkey will tear
the cloth it is given; the faithless person will likewise
increasingly offend the holy name and thus invite his doom. 
Simultaneously, the initiating guru will be dragged down by his
share in these offenses. Very soon, he will be forced off the
path of devotional service.

Ã__ÃWhat is to be done if a faithless person wants to 
Ã_%Ãbe initatedœ

    The faithless person sometimes slyly comes to the Vaisnavas
to beg initiation into chanting.  The devotee should see through
this pretentious cheating and refuse him initation.  The pretender thinks, "The holy name of Krsna is the allpurifying agent,
and once I've received the name I will not have to worry about
commiting sins.  Besides, when I chant people will respect and
worship me as a Vaisnava  then I can extract a goodly amount of
service from them.  The prestige I have lost by my bad deeds will
be regained fully by chanting; such a loss will never occur
again.  I shall at last become very happy in material life", etc. 
The devotee should demand of the pretender his full renunciation
of dishonesty. To become worthy of initiation, he must at once
neglect his desires for distinction and adoration, and should
instead try to develop sraddha for the holy name.
   Üz______ÜŒ    Only when faith in the holy name is present in the heart can
one be initiated into chanting.  The holy name then carries the
chanter across the material ocean of nescience.  But as long as
one has not developed sufficient sraddha, he is unfit to chant. 
One should hear the glories of the holy name from a saintly
Vaisnava. Becoming humble by hearing his instructions, he should
cast aside material desires and begin to chant.  When the
Vaisnava spiritual master perceives the proper degree of sraddha
in the candidate, he initiates him into the greatest spiritual
treasure  Krsna's holy name.  But to initiate a faithless person
is an abominable offense.  The guru goes to hell if he gives
initiation to a faithless person for remuneration.

     If the guru knows that a person who has approached him for
initiation is an insincere, faithless pretender, and yet he still
heedlessly initiates this unfit person out of consideration for
the material gain it may bring him, he is condemned as a namaparadhi.  If the guru was unable to make a correct assessment
and gave the candidate initiation only to later discover that he
is a pretender, he must make immediate redress for his mistake.

  Ã__ÃThe remedy for this namaparadhaœ

     If it was due to inadvertence and lack of experience that
the mistake of instructing and initiating a faithless person occurred, the initiating spiritual master should be filled with
fear aÃ___Ãnd remorse.  He has to publicize his offense before the
Vaisnava community and reject that insincere disciple, excommunicating him.  If the guru fails to act promptly, he will
gradually sink into the depths of moral depravity and illusion,
and be disenfranchized from the path of devotion.  

Ã__ÃLord Caitanya's instructions to preachersœ

     Srila Haridasa Thakur said, "O Lord Caitanya, in Your
instructions to those You have ordained to propagate the holy
name, You specifically give warning about this.  Preachers may
instruct the glories of the holy name only to the sraddhavan
(persons with sraddha).  

	"This the way by which the whole world will be inundated
with the chanting of the holy name: with loud congregational
chanting, the holy name is to be propagated widely among the
masses.  Those who are faithful will come forward and choose a
bona fide spiritual master, receiving instructions and initiation
in the name from him.  By sincere chanting they will surely
obtain love of Godhead, Krsnaprema.  

	"Prostitutes, criminals, cheaters and other sinful people
should first be made to give up their unrighteous, harmful ways.
Sincere faith should then be implanted in their hearts by good
association.  When their faith in Krsna's holy name matures, only
then may they receive initiation.  This is the duty of a preacher
as he goes from place to place.

Ã__ÃThe result of this namapardhaœ

     "If, without paying heed to Your instructions, a guru
initiates an insincere pretender, he commits a grievous offense
for which he goes to hell.  The namapardhas committed by the
charlatan disciple slowly but surely diminish the guru's spiritual potency, and finally the guru is ruined.  This offense has aÜz______Ü
devastating effect on both the guru and the disciple  they both
must enter hell.

Ã__ÃSraddha first, then initiationœ      "My dear Lord, You were very merciful to Jagai and Madhai.
These brothers were born in a brahmana family, their original
names being Jagadananda and Madhavananda.  They became known as
the worst rascals in Navadvipa due to their virulent and violent
acts.   First You invoked faith in them and then You gave them
the holy name.  O Lord, Your character and activities are
exemplary, and they spread illumination throughout the world. 
Let everyone follow Your wonderful example."

     Those who are servants of the servants of the Vaisnavas are
entitled to wear the precious gem of this Harinama Cintamani.

Ã_Ãœ

     

Ã_Ã

Ã_ÃCHAPTER ELEVEN

Ã__ÃTO EQUATE CHANTING WITH OTHER PIOUS ACTIVITIES
Ã__Ã(DHARMA VRATA TYAGA HUTADI)
Ã_ÃÃ_ ÃIS THE EIGHTH OFFENSE
Ä.__Ä„œ

	All glories to Lord Gauracandra, the avatara Who delivers
the holy name; all glories to the holy name, the essence of all
Vedic conclusions.

	Srila Haridasa Thakur continued, "O Lord, other pious
activities can never be equal to chanting the name."

Ã__ÃThe original form of the holy nameœ

	The Supreme Lord is like a transcendental sun Whose potency
is unlimited, everpure and allpervading consciousness.  All His
endless expansions exhibit this absolute transcendental consciousness, as do His name, abode, and pastimes.  Unlike forms of
inert matter which are separate from their names, his direct
names are not different from Him.  

	Descending from Goloka, having been summoned by the chanting
of the pure devotee, the holy name enters that devotee's soul. 
The pure name then emanates out of the soul and permeates his
entire body, dancing on the tip of his tongue.  One who chants
understanding this is actually chanting the holy name, but one
who nourishes a material concept of the name is drowned in
despondency and suffers eternally in hell; a devotee should never
see the face of such an offender.

	The scriptures declare Lord Krsna to be the only object of
research for seekers of the Absolute Truth.  According to their
abilities, different reseachers adopted their own means to find
that one goal.  Thus different paths like karma, jnana and bhakti
are deliniated.  Those who are attached to gross materialism are
recommended the path of karma for purification.  For souls
attracted to the illusionism of maya, the suggested path is the
cultivation of monistic philosophy.  But for all jivas, pure
devotional service is the best and most suitable.

Ã_!ÃWhat is subhakarma?œ

	Persons pursuing mundane existence take to the worship of
the Supreme Lord out of fear of death.  The Lord's lotus feet are
the perfect shelter, free from all anxiety, and are the only
means to cross over the ocean of nescience.  But when the process
to obtain the protection of the Lord becomes colored by material
motives, then the process itself becomes mundane.  Even though it
is the Lord who is being worshiped, because the process of
worship is mundane, the worship becomes materially pious activity
or subhakarma.  
Ül______ÜŒ	Subhakarma includes: altruistic work, fire sacrifices,
ablutions, charity, yoga, the practice of varnasramadharma,
pilgrimages, vows, offerings to forefathers, meditation, cultivation of empirical knowledge, propitiation of demigods, penances,
austerities, etc.  All these activities are means to mundane
objectives.  But after a long period of practice of subhakarma,
the performer gradually obtains the real goal of all his endeavors  the shelter of the lotus feet of the Supreme Lord.  At
this juncture, he must abandon the temporary ways of subhakarma,
for he now knows the genuine essence of all religious duties 
bhakti, devotion to the Lord.
 
	Subhakarma is indeed a viable path for conditioned souls to
attain the ultimate goal, i.e. love of Godhead.  Yet one fact
must be clearly stated  reaching perfection through subhakarma
is a timeconsuming affair.  The ultimate objective is Krsnaªprema, which is fully spiritual, but on the subhakarma path, the
means to attain it is mundane.  Thus there is a gulf of difference between the means and the objective.

	[Footnote 1 by Bhaktivinoda] The evolution of the jiva from
mundane religiousity to Krsna consciousness is the master plan of
Providence, which impels the jiva to aspire for perfection.  The
conditioned souls cannot exist without contacting matter.  All
their thoughts and activities are intimately woven into the
fabric of materialism.   Pious activities (subhakarma) provide a
means for the jiva to approach pure devotion through skillful
efforts of material contact.  Simultaneously, this contact with
matter gives rise to discontent and suffering.  Therefore, to
achieve the bliss of Krsna consciousness, in the end the jiva
must give up subhakarma.	[End of footnote 1]
 
Ã__ÃChanting the holy name is not subhakarmaœ

	Out of His causeless compassion, the Supreme Lord incarnated
as the holy name, making Himself immediately available to the
jivas; thus the holy name is accepted by the intelligent and
righteous jivas as their only means of perfection.  The scriptures recommend chanting the Lord's name as the most effective
process of obtaining the supreme goal, but some persons understand this to mean that chanting is one of many subhakarmas. 
This misconception is similar to Lord Visnu being seen as just
another demigod like Siva or Brahma.

	The holy name is fully spiritual and transcendental to
material nature.  It is untainted by matter.  Though the jiva is
likewise spiritual, he thinks himself material due to gross
ignorance. Consequently, he thinks that everything, including the
holy name of the Lord, is also material.  Thus the chanting of
Lord Krsna's holy name came to be categorized as subhakarma, and
the jivas with Mayavadi leanings are convinced that this is right
and proper.  But those who adhere to this view are excluded from
the path of devotional service.

Ã__ÃThe holy name is both the means and the endœ
Ün______ÜŒ	The holy name is the repository of spiritual bliss. He has
descended to this material world to be the means by which He, the
summum bonum of bhakti, is attained.  The scriptures eulogize His
divine glories, for Krsna's name is both the means to prema and
prema itself.  According to the individual jiva's degree of
spiritual perfection, he considers the Lord's holy name to be
either the means or the end.  As long as one has not attained
full Krsna consciousness, the name appears as the means to reach
that goal.

Ã__ÃSubhakarma is the secondary means; 
Ã__Ãthe holy name is the primary meansœ

	There are two means to the supreme goal: primary and
secondary.  Subhakarma is the secondary means and the Lord's holy
name is the primary means.  Though the holy name is counted as a
'means', it is nevertheless eternally the principle means. Once
this point is clearly understood, the differences between the
holy name and subhakarma will be clearly seen.  The scriptural
verdict is that the holy name is the essence of spiritual bliss,
and is thus incomparible to any other subhakarma.  One who chants
purely experiences how the insurpassable joy of the Lord and His
pastimes enters the heart and makes it soar with sublime delight:
such is the nature of the holy name of Krsna.  

Ã__ÃThe joy of sayujamukti is insignificantœ

	Even the bliss of selfrealization through jnana or yoga
cannot be compared to that of chanting the holy name, for the
state of joy in impersonal liberation is merely the cessation of
material suffering.  

	The wonderful quality of the holy name is that during the
sadhana (practice) period it is the means, and in the perfected
stage, it is the ultimate goal.  Even while being utilized as the
means, the holy name remains always the goal.  This cannot be
said of other subhakarmas, which are all mundane activities.  The
holy name is purely spiritual, being selfmanifested from the
realm of suddhasattva.  Even during the practice of sadhana, the
holy name is situated in pure goodness; the sadhaka's imperfections and anarthas only seem to color it. 

	The holy name must be chanted in the association of devotees: then all the material inebrities and anarthas disappear,
being replaced by the pure name of Krsna.  The practice of
subhakarma must be discarded upon attainment of the shelter of
the ultimate destination.  But chanters have never to give up the
holy name. They simply chant the pure name in the perfected
stage.  

	The Lord's holy name is diametrically opposite in nature to
mundane subhakarma activities.  In the sadhana stage, the devotee
should, by the grace of his spiritual master and on the basis of
Vedic proofs, comprehend the difference between the holy name and
subhakarma.
Ün______ÜŒ	[Footnote 2 by Bhaktivinoda] Sraddha, when sufficiently
mature, brings one to the association of devotees.  In that
association, one begins devotional service.  The heart is
cleansed of all anarthas by chanting the holy name of the Lord. 
As much as the heart is cleansed of anarthas, to that degree the
chanting becomes pure.  Progressively, one is fixed in devotion
and develops taste for the holy name.  The knowledge of these
developmental stages must be preliminarily understood and
believed in by the sadhaka through the grace of his spiritual
master.  Otherwise, his anarthas will multiply due to his
committing namaparadha.  But with this proper understanding and
faith, the pure name manifests very quickly. [End of footnote 2]

Ã__ÃThe remedy for this namaparadhaœ
 
	This namaparadha of equating the holy name with subhakarma
is committed because of sinful activities, especially the sin of
offending the devotees of the Lord.  Immediate countermeasures
must be undertaken, because as a result of these offenses, the
jiva acquires the perverted Mayavadi understanding of the holy
name.  Only the association of devotees can exculpate such
offenses.  

	To rid himself of this namaparadha, one must approach a
householder Vaisnava who originally came from a very low caste;
this is to stamp out any false understandings of designation and
caste distinctions.  The offender should then smear all over his
own body, with great respect and faith, the dust of the feet of
that Vaisnava.  He must also eat the remnants of this Vaisnava's
food and drink the water that washed his feet.  In this way, the
proper attitude towards the pure name will again develop within
the offender's heart.  The whole world sings of how Kalidasa was
saved from this namaparadha by the mercy of the Lord.

Ã__ÃSrila Haridasa Thakur's attachment to the holy nameœ

	"My dear Lord, my consciousness is thoroughly mundane.
Though I mouth the names of the Lord, I am too unfortunate to
experience their transcendental touchstone qualities.  O Lord!  I
beg You to please appear as the holy name and dance on my tongue. 
I fall at Your lotus feet and pray: if You like, You can keep me
in this material world or place me in the spiritual sky. Whatever
desire is Yours, You are free to fulfill, but please let me taste
the divine nectar of Krsna's holy name.  You have descended
amongst the conditioned souls to distribute the holy name, so
kindly also consider me, an insignificant jiva.  I am a fallen
soul and You are the savior of the fallen.  Let this be our
eternal relationship.  O Savior!  On the strength of this relationship, I am begging from You the nectar of the holy name.

Ã__ÃWhy the name is the religion of the ageœ

	"In Kaliyuga all other processes except the holy name are
incapable of redeeming the fallen souls.  Therefore the chanting
of the holy name is the yugaœdharma.  Actually, it is the mostÜn______Ü
efficient religious practice throughout all the ages. But in Kali
Yuga, unlike other ages, there is no other religion available.
Thus the holy name appears as the only religion that can redeem
the fallen souls."

	Only one who is blessed with loving devotion as the servant
of Srila Haridasa Thakura, and who thinks himself devoid of
qualification, is fit to recite this Harinama Cintamani.

		

Ã_Ã
Ã_ÃCHAPTER TWELVE œ

 Ã__ÃTO CHANT INATTENTIVELY (PRAMADA) IS THE NINTH OFFENSEÃ_Ãœ

	All glories to Sri Caitanya Mahaprabhu and all His devotees; 
by their causeless grace alone, I perform congregational chanting
of the holy name of the Lord. 
 
Ã__ÃThe offense known as pramada or inattentive chantingœ
 
	Srila Haridasa Thakura then said, "O Lord Caitanya, to Srila
Sanatana Goswami here in Jagannatha Puri and Srila Gopala Bhatta
Goswami in South India, you taught that the holy name must be
chanted attentively.  Inattention in chanting is namaparadha. 
One may carefully avoid all other namaparadhas, yet still not
experience the ecstasy of the pure name.  This is an indication
of another type of namaparadha known as pramada, which prevents
the chanter from reaching the stage of nistha, or firm faith. 
This in turn blocks the further growth of bhakti to the flowering
of Krsnaprema." 
 
Ã__ÃThree kinds of inattention œ
 
	Pramada means 'madness', but 'inattention' and 'carelessness' are also synonyms of this word.  Inattentive chanting sows
the seeds of anarthas which soon develop in the heart. Inattention is of three kinds.  The first is called audasinya, or
'apathetic devotional service', meaning a lack of fixed resolve
in sadhana.  The second type is jadya, 'laziness' or even
'inertia'.  The third kind is viskepa, which means 'distraction'
or 'misplacing one's attention in engagements other than sadhanaªbhakti.' 
 
Ã__ÃIt is essential to give special attention 
Ã__Ãto chanting while anuraga is undeveloped  œ
 
	By a special stroke of good fortune, a jiva develops enough
sraddha to take shelter of the holy name.  By regularly chanting
a fixed number of holy names with special care and attention, he
may, by degrees, progress to anuraga, or spontaneous attraction
for the Lord's name.  He should chant his prescribed number of
rounds on a Tulasimala and increase his rounds with time. 
Before he reaches the stage of anuraga, he must be very cautious
about offenses in chanting. 

     Most people are naturally very attached to material things, 
their memories always absorbed in matter.  They may indeed chant
the holy name of the Lord, but their minds may be far away from
the chanting.  Even if they daily chant one lakha (one hundred
thousand) holy names on the japamala, not a drop of taste for
the Lord's name will be produced in their hearts.  It is difficult to restrain materialistic hearts from such offenses. 
 
Ã__ÃThe process of overcoming apathy œ
 
	One must make it his daily routine to chant for an hour in
the company of saintly Vaisnavas in a sacred, undisturbed place. Üz______Ü
Taking note of the Vaisnavas' devotional attitude and their
relish for the holy name, the neophyte should try to emulate this
mood and gradually rid himself of his apathy to chanting.  Step
by step, his mind and attention should become fixed in the holy
name.  By constant chanting, the sweetness of the holy name makes
him anxious to taste more of that nectar.  

	Advanced Vaisnavas advise that chanting is best performed in
the presence of Tulasidevi and in a place of Lord Krsna's
pastimes.  The chanter should always seek the association of
saintly devotees and emulate their discipline.  He must follow in
the footsteps of previous acaryas in the joyful method of
worshiping the Lord through His holy name.  He may begin with an
hour of such chanting, then two, then increase it to four until
finally he will chant not less then three lakhas of holy names a
day.  This helps him to soon sever his links with materialism. 

     Another effective method for ridding oneself of apathy
towards the holy name is to sit in a closed room alone and
meditate on the name as did the previous sages.  Or one can cover
the head and face with a cloth and concentrate on the sound of
the holy name.  This will immediately fix the mind firmly on the
holy name; slowly, one develops attraction for the name, and the
offense of apathetic inattentiion will vanish. 
 
Ã_ ÃOvercoming laziness œ
 
	Inattention arising from laziness (jadya) prevents a person
from relishing the nectar of the holy name.  He is slow to chant
and remember the holy name. Even after trying, he very soon finds
the effort unendurable and wants to sleep or otherwise engage
himself in frivolity.  

	Advanced devotees are cautious against such an offense. They
never waste a single moment in useless talks or activities. Their
meditation on the Lord's holy name is unbroken.  They are so
absorbed in the nectar of the holy name that they do not want
anything else.  One must therefore aspire to associate with such
rare devotees and follow their example, thus ridding himself of
his laziness.  

	It is the nature of saintly Vaisnavas to be always engaged
in devotional activities.  They never waste time uselessly.  One
should become attracted to this devotional trait.  One should ask
himself how he also can become like these devotees, immersed in
meditation upon the holy name; how, from this very day, he can
increase his chanting step by step until such time as he can
actually chant three lakhas of holy names with inspiration and
eagerness.  When Lord Krsna sees such enthusiasm, He reciprocates
by removing the neophyte's mental inertia with the power of His
name, and by allowing him to remain in the association of His
advanced devotees. 

Ã_ÃOvercoming distractionœ 

	Distraction in chanting breeds illusion which becomes the
cause of further serious offenses against the holy name.  This
illusion, difficult to overcome, engenders attraction to wealth,
women, position, success and the cheating propensity.  When these
attractions cover the heart, the neophyte becomes neglectful of
the chanting of the holy name.
 Üz______ÜŒ     One must make a constant effort to try and drive such
attractions away from the mind by diligently following the ways
of Vaisnava culture.  This will bring back his good fortune.  For
instance, he should nicely observe the Ekadasi vows, the appearance days of the Lord and other such important festival days. 
He should spend the entire festival day and night chanting and
singing the glories of the Lord in association of saintly
devotees.  The ideal way to observe these festivals is to be in
one of the dhamas (Navadvipa, Vrindavana, Puri etc.) with sadhus
(pure devotees in the line of Srila Rupa Goswami) reading and
discussing sastra (Vedic literatures like Bhagavadgita, Srimad
Bhagavatam and other Vaisnava scriptures).  He should wholeheartily participate in the festival programs without anxiety and
hesitation.  These festivals will rekindle the dying spark of
spiritual taste.  Thus he will be attracted to the pastimes of
the Supreme Lord. 

	Tasting the superior flavor of pure Krsna consciousness, he
will naturally be disgusted by his inferior material attachments. 
He will be enraptured by sweet songs of the Lord's pastimes sung
by the devotees, and his ears will fill up with nectar that dislodges his mind from matter and fixes it upon the holy name
again.  The devotee can then chant steadily in a joyous and
peaceful mood. 
 
Ã_-ÃGood advice for chanters œ
 
	One must diligently complete the chanting of the daily
prescribed number of holy names according to one's vow.  But
another kind of distraction occurs when one is too eager to
complete the fixed number of holy names even at the sacrifice of
quality.  One must therefore always insure that he chants his
rounds sincerely.  Also, one should better improve the quality of
his chanting rather than try to increase his daily number of
rounds for show.  The name of the Lord should be always be
pronounced distinctly.  Only by the grace of the Lord can this be
achieved.  Thus one should pray to the Lord that he never falls
victim to the wiles of the illusion of distraction, and that he
can continue to taste the full nectar of the holy name. 
 
Ã__ÃThe secret to success is humilityœ 
 
	The devotee should make it a regular practice to spend a
little time alone in a quiet place and concentrate deeply on the
holy name.  He should utter and hear the name distinctly.  It is
impossible for the jiva to singlehandedly avoid and overcome the
illusion of distraction.  By the mercy of the Lord, however, this
is accomplished with ease.  Therefore it is essential to prayerfully beg for the Lord's grace with great humility, for this is
the only means to salvation from this offense. 
 
Ã__ÃThe necessity of developing enthusiasm œ
 
	"O Lord Caitanya!" cried Thakur Haridasa.  "You are an ocean
of compassion!  I wholeheartedly beg for Your mercy. Indeed, if I
was unable to pray to You in this way, then no one would be more
unfortunate than I. 

     "Those who attempt to take up devotional service on the
merits of their individual intelligence and mental expertise will
find that all their endeavors are fruitless.  Lord Krsna's mercy
is the prime cause of all successful work. One who does notÜz______Ü
aspire to obtain the Lord's mercy is indeed a very unfortunate
soul." 

Ã__ÃA note about the vow of nirbandhaœ

     Srila Haridasa Thakur advised that we concentrate deeply on
the holy name of Krsna.  Lord Caitanya's teachings on this matter
are found in the Caitanya Bhagavata, Madhya 23.650: "Hare Krsna
Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama
Hare Hare.  The Lord said, 'This is the maha-mantra; now go and
do japa meditation, chanting these holy names a prescribed number
of times (nirbandha) each day.  You will achieve all desirable
perfection from this chanting.  Just chant the holy name constantly, because no rules or regulations can restrict chanting.' 

	The word nirbandha needs elaboration.  The sadhaka should
chant the mahamantra on a japamala of 108 Tulasi beads.  Four
rounds on the beads makes a granthi.  By gradually increasing his
chanting, the sadhaka should aspire to chant 16 granthis or one
lakha of holy names: this number is considered as nirbandha.  If
chanting is then even further increased to three lakhas of names,
the devotee will always be immersed in the Lord's holy name.  All
the previous acaryas and mahajanas have followed this instruction
of Lord Caitanya and attained perfection.  Even now, anyone can
attain perfection by proper chanting.  Everyone, including the
pure devotees, the salvationists, and the materialistic persons
are eligible to chant the holy name of the Lord.  

	Two different moods of Krsnaprema are visible in pure devotees, but the nectar of the holy name is relished in both of
these moods, in the happiness of meeting the Lord and in the
pangs of separation from the Lord.  

     One who wears the gem of Harinama Cintamani as a crown upon
his head will certeinly find shelter at Srila Haridasa Thakura's
lotus feet.  
 
Ã_Ã

Ã_!ÃCHAPTER THIRTEEN  			œ

Ã_ÃÃ__ÃTO MAINTAIN MATERIAL ATTACHMENTS OF 'ME' AND 'MINE'
Ã_ ÃIS THE TENTH OFFENSE
œ

     All glories to Sri Gadadhara Pandit and Lord Sri Gauranga;
all glories to Lord Nityananda, the life and soul of Srimati
Jahnavadevi; all glories to Sri Advaita Acarya, the Lord of
Mother Sita; all glories to all the devotees of Lord Caitanya. 
 
     Drenched in tears of ecstatic love, Srila Haridasa Thakura 
went on to explain, in a choked voice, the last of the offenses
to the holy name.  "My Lord, this last namaparadha is the worst
kind of offense; its presence stops the flow Krsnaprema."  

	Even after having taken spiritual initiation, most materially attached persons cannot fully give up bodily designations.
They maintain a 'me' and 'mine' mentality that sidetracks them
from the path of devotion.  Bodily designations, e.g. 'I am a
brahmana', 'I am Vaisnava', 'I am king', or 'I am a rich man';
and possesiveness, e.g. 'This is my position, wealth, son,
grandson and so on', symptomize immaturity of realization and are
deterrents to proper cultivation of devotional service.  This is
a terrible offense that is only gotten rid of when one surrenders
to the holy Name. 
 
Ã_
ÃThe necessity and symptoms of surrender to the holy name œ
 
     Having given up first nine namaparadhas, every devotee must
surrender completely to the holy name.  According to the scriptures, the process of surrender (saranagati) has six limbs.  It
is impossible to explain them in detail here, but briefly they
are as follows. 

     The vow to accept everything favorable for the execution of
devotional service; likewise, to reject anything unfavorable; to
be convinced that Lord Krsna will always give protection; to
depend wholly on Krsna for everything; to always feel meek and
humble; and to throw oneself at Lord Krsna's lotus feet in full
selfsurrender - these are the six limbs of surrender . 

     Devotional service is possible only while alive. Hence one 
must accept that which keeps the body and soul together, and not
more.  Life must be molded to facilitate devotional service.
Therefore one should develop a taste for objects that are
connected to Lord Krsna.  Simultaneously, a natural distaste for
deterrents to devotional service will also arise within the
heart.  Lord Krsna becomes the only protector and maintainer,
because no one is as dependable as He is.  Knowing this, one
should think, 'As His eternal slave, I am somehow also an
insignificant member of Lord Krsna's family. My only aspiration
is to act according to His will.' 

     One must then drop all false designations like brahmana,
sudra, father, husband, king, subject, master, donor, maintainer;
and attachments to money, body, sons, wife etc.  Instead, one
should enter the mood of the paraphernalia of Lord Krsna,
thinking: 'He is the real Master and Lord, and His will is
imperative.  I am ready to act only to fulfil Lord Krsna's desireÜz______Ü
and will not even think about my own wishes.  I will adjust my
household affairs for the Lord's satisfaction. By His wish I will
cross the material ocean. Only by His desire will I feel genuine
compassion for the suffering souls.  In times of both joy and
sorrow I remain eternally Lord Krsna's servitor. My moments of
material enjoyment and my moods of renunciation are experienced
only due to the Lord's will.'  When these feelings arise spontaneously, one achieves the stage of atmanivedana (surrender of
the soul). 
 
Ã__ÃThe consequences of not surrenderingœ 
 
     One unable to accept the six limbs of surrender is a
prisoner of false ego who always thinks in terms of 'me' and
'mine'.  He proudly declares, 'I am the master here.  This 
household and family belong to me.  The fruits of work are mine
by right of labor, and I am their enjoyer, whether they be bitter
or sweet.  I am my own protector and maintainer.  This women is
my wife, here is my brother, he is my son.  By the sweat of my
brow I earn my own living, and success is the reward of my endeavors.' 

	Intoxicated with such egoism, these materialistic persons
overestimate their own ability and intelligence.  Scientists
propagate their theories and develop technology to flaunt their
denial of God.  Among atheists, these are the worst demons.  They
take credit for the so-called advancement of scientific technology and for the material comfort it brings.  But factually, it
all happens by the Lord's will: this they completely fail to see.

     When the atheists hear the glories of the holy name they
disbelieve them.  Yet sometimes even they utter Krsna's holy name
due to the pressure of social custom.  But since this kind of
chanting is bereft of faith, they never experience bliss.  Such
are the stereotyped ways of cheaters who make a mere show of
religion.  By repeating Krsna's name, even though in neglect,
they earn a little piety, but they are deprived of the actual
result of chanting - pure love of Godhead.  

	The cause of their offensiveness is material engrossment. 
They are so captivated by the illusory potency that they are
blinded, and it is extremely difficult for them to get free of
their offensive condition.  Only one who acquires a taste for
pure devotional service becomes disgusted with material life;
leaving it, he takes full shelter of the holy Name. 
 
Ã__ÃHow to rid oneself of this offense œ
 
     Leaving aside all material attachments and accepting
voluntary poverty, one should humbly worship Lord Krsna's lotus
feet, taking full shelter of the chanting of the holy name.  He
should aspire for the association of devotees and serve them
without material desires.  Gradually his heart will become
impregnated with attraction for the holy name. The egoistic
mentality of 'me' and 'mine' will disappear and he will surmount
the ocean of material nescience.  

	By hearing the glories of the holy name, the last traces of
false ego will dissipate, and the symptoms of a pure devotee will
then blossom in his heart, and he will take to the six processes
of surrender.  He who finds complete shelter in the holy name isÜx______Ü
a great soul, for he becomes the recipient of the great treasure
of Krsnaprema. 
 
 Ã_
ÃThe symptoms of one who is free from the ten namaparadhas œ
 
	In being warned to avoid the ten offenses to the holy name
of the Lord, one is actually being ordered to positively implement the specific saintly qualities that render these aparadhas
impossible.  Therefore, one must: not criticize but serve the
saintly Vaisnavas; worship Krsna as the Absolute Supreme Lord;
give full respect to the spiritual master who initiates one into
the holy name; regard the scriptures that reveal the glories of
the holy name as preeminent; know within the heart that the holy
name is eternally situated in pure transcendence; root out and
destroy the desire to commit sins; preach the glories of the holy
name only to the faithful; give up ritualistic pious activities
entirely; chant with full attention and surrender fully to the
holy name. 
 
Ã__ÃBhava is attained quickly when the chanting
Ã_Ãis free from offenses œ
 
     When one is thus free from offenses, he becomes the most 
fortunate soul in the three worlds.  He acquires all good
qualities and is eligible to receive Lord Krsna's causeless
mercy.  Very quickly, his chanting awards him the divine fruit of
bhava, the first stage of prema.  Thus the offenseless chanter is
promoted from the sadhana or practice stage to bhava, or spontaneous pure devotional service.  From bhava comes prema, which,
according to the scriptures, is the mature fruit of pure devotion, the pinnaccle of all perfection.  Lord Caitanya personally
guarantees that if any devotee chants the holy name free from
offenses, he will quickly obtain Krsnaprema. 
 
Ã_-ÃPure bhakti is priceless;œ
Ã__Ãother attainments are imitationœ
  
     If one continues to chant with offenses, then in spite of
many endeavors, he will never attain pure devotion.  The fruitive
worker or karmi enjoys heavenly bliss through karma; the jnani
obtains liberation as a result of empirical knowledge; but pure
devotion to Krsna and Krsnaprema, which is very rarely attained,
is had only through the proper execution of sadhanabhakti.  

	The bliss of heaven and liberation is compared to motherofªpearl (the shining inner surface of a pearl oyster shell), and
pure bhakti to Krsna is the priceless gem pearl.  It is the
jiva's prerogative and the success of his human birth to acquire
pure devotion.  If one sincerely and expertly practices sadhanaªbhakti, he very soon receives the seed of pure devotion or prema. 
The meaning of expert practice is that one avoids the ten
namaparadhas. 
 
Ã__ÃOne must be greedy for pure bhakti
 Ã__Ãto avoid offending the holy name
œ
	If one is sufficiently greedy for obtaining pure devotion,
then he will chant free from the ten offenses.  He must diligently avoid each of the offenses with feelings of deep repentance
for having ever commited them.  He should pray sincerely to the
lotus feet of the holy name and chant with determination.  Only
then will he be blessed with the mercy of the holy name, whichÜz______Ü
will destroy all of his offenses.  No other activity or penance
can possibly exculpate his offenses.  

Ã_-ÃHow to stop namaparadha œ
 
	Offenses to the holy name of the Lord are dissolved only
through constant chanting. When they are so destroyed, they can
never reappear.  Constant chanting means, apart from a minimal
time for rest and other bare physical necessities, that one
should chant throughout all hours of the day with intense
contrition.  No other penance or ritual is as effective as this. 
When the offenses are destroyed, the pure holy name blossoms
within the heart.  The pure name of Krsna delivers bhava and
finally prema. 

     Srila Haridasa Thakura concluded, "O Lord Caitanya, I humbly
pray at Your lotus feet that the ten offenses in chanting the
holy name of the Lord never find a place in my heart.  Please
kindly grant that I may remain submerged in the nectar of the
pure name."  

     Bhaktivinoda, the servant of the devotees, is able to recite
Harinama Cintamani in great delight only on the strength of Srila
Haridasa Thakura's causeless mercy. 
 
Ã_Ã

œ

Ã_"ÃCHAPTER FOURTEEN
 
Ã__ÃOFFENSES IN DEVOTIONAL SERVICE (SEVAPARADHA) 
œ 

     All glories to Sri Gadadhara Pandit and Lord Sri Gauranga;
all glories to Lord Nityananda, the life and soul of Srimati
Jahnavadevi; all glories to Mother Sita and Sri Advaita Acarya; 
all glories to Srila Srivasa Pandit and all the devotees of Lord
Caitanya. 
 
Ã__ÃSrila Haridas Thakura is Namacaryaœ
 
     Lord Caitanya said, "My dear devotee Haridasa, the conditioned souls of Kaliyuga will greatly benefit from this elaborate explanation of the offenses against the holy name that you
have given.  You are indeed a great spiritual master and acharya."  

	Srila Haridas Thakura is Namacharya, or the foremost
spiritual authority on the chanting of the holy name of Krsna. 
He practiced everything he preached.  He taught the jivas about
suddhanama, namabhasa, and the glories of Krsna's name; he also
instructed how one may stop comitting namaparadha  all this by
his own example. 

     Lord Caitanya continued, "I much relished your dissertation
on the holy name.  As an acarya, you are exemplary and as a
preacher, you are profound.  You are always ornamented by the
priceless gem of the Lord's pure holy name.  Ramananda Raya
taught me the sublime science of transcendental mellows, and now
you have revealed the glories of the holy name.  Kindly tell me
something about the different kinds of offenses made in the
execution of devotional service to the Deity." 

     Srila Haridasa Thakura replied, "You are asking about a
subject that is known to a servant of the Deity.  All my time is
taken up in serving the holy name. I don't know how to reply, yet
I cannot disregard Your instruction.  I will speak whatever you
make me say." 

Ã_-ÃVarieties of sevaparadha œ
 
     Offenses in devotional service (sevaparadha) are numerous. 
In some scriptures, thirtytwo such offenses are listed, and in
others, fifty.  By definition, sevaparadha is always related to
Deity worship.  Learned devotees identify four classifications of
sevaparadha, which are: those pertaining to persons engaged in
Deity worship; those pertaining to the installation of Deities;
those pertaining to persons taking darsana of the Deity in the
temple; and those that generally apply in all cases.   
 
Ã_-ÃThirty-two sevaparadhas œ
 Ün______ÜŒ	The list of thirtytwo offenses in Deity worship is as
follows: 1) entering the temple with shoes on; 2) alighting from
a vehicle before the Deity; 3) not observing the festival days;
4) forgetting to offer obeisances and prayers to the Deity; 5)
offering worship to the Deity in an unclean or contaminated
state; 6) offering obeisances on one hand; 7) circumambulating
before the Deity; 8) extending the feet towards the Deity or
sitting on one's haunches before the Deity; 9) sleeping or
reclining in the presence of the Deity; 10) eating before the
Deity; 11) speaking lies before the Deity; 12) speaking out
loudly before the Deity; 13) talking with others before the
Deity; 14) using abusive language before the Deity; 15) giving
charity or giving thanks to others before the Deity; 16) quarrelling before the Deity; 17) Crying, howling or shedding false
tears before the Deity; 18) criticizing someone before the Deity;
19) covering oneself with a blanket or quilt before the Deity;
20) praising someone before the Deity; 21) using obscene language
before the Deity; 22) belching or passing air before the Deity;
23) offering substandard paraphernalia in the service of the
Deity in spite of having better; 24) eating or drinking unoffered
food; 25) not offering seasonal fruits and vegetables; 26)
offering the Deity  contaminated food, or food first eaten by
someone else; 27) sitting with one's back to the Deity; 28)
acting immodestly before the Deity, as by sitting directly in
front of the Deity; 29) respecting or worshiping someone else
before the Deity; 30) not glorifying and offering obeisances to
one's spiritual master before the Deity; 31) glorifying oneself
before the the Deity; 32) slandering the demigods before the
Deity.  

Ã__ÃMore offenses listed in other scriptures œ
 
     Other scriptural sources have listed additional offenses:   

     It is offensive to eat the food of materialists; to touch
the Deity of Hari in darkness; to touch the Deity without proper
rituals; to open the altar doors without an accompanying performance of music and song for the pleasure of the Lord; to offer
food to the Lord that has been seen by a dog; to speak during
Deity worship; to leave the altar during Deity worship; to offer
arati without putting a flower garland on the Deities; to worship
Lord Krsna with unattractive or nonfragrant flowers; to offer
worship to Lord Krsna without first cleansing the face and mouth;
to offer worship to the Deity after sexual relations; to touch a
woman during her menstrual period; to touch fire during Deity
worship; to pass air before the Deity; to offer worship wearing
dirty or contaminated clothes; to offer worship while angry; to
offer worship directly after having been at a cremation grounds,
or having touched a dead body or seen a dead body's face; to
offer worship while suffering from indigestion or dysentery; to
eat garlic and onions; to chew betel and tobacco; to touch the
Deity after having had a massage with oil; to offer flowers from
an unclean pot; to worship at an inauspicious time; to worship
while sitting on the bare floor; to touch the Lord with the left
hand while bathing the Deity; to offer old or already offered
fruits or flowers; to boast during worshiping; to spit habitualÜn______Ü®ly; to worship the Deity after having applied smudged or horizontal (i.e. threelined) tilaka; to enter temple without washing
the feet; to offer the Deity food cooked by a non-Vaisnava; to do
puja in front of a non-Vaisnava; to not worship Visvaksena (in
place of Ganesa) before the puja; to see or speak to a Siva or
Durga worshipper; to bathe the Deity with water touched by the
fingernails; to use water for worship into which sweat has
fallen; to make oaths before the Deity; to step over the Deity's
prasada.  
 
Ã__ÃSevaparadha is to be avoided those serving the Deity; œ
 Ã__Ãnamaparadha is to be avoided by all devoteesœ

     One who is engaged in Deity worship must carefully avoid the
sevaparadhas, and all Vaisnavas must strictly abstain from the
namaparadhas and relish the taste of pure devotional service to
Lord Krsna.  The devotee himself is the best judge of which
offenses in seva to be vigilant about, according to the service
he is engaged in.  But the responsibility of avoiding namaparadha
is applicable to every Vaisnava at all times. 

Ã__ÃOn the path of bhava-seva, or spontaneous  
Ã__Ãdevotional service, namaparadha must be nonexistentœ 

     Especially, that devotee who worships the Lord in a secluded
place in the ecstacy of separation from the Deity must be free of
the ten offenses against the holy Name.  In bhavaseva, service
is performed in the mind; there is not even opportunity for sevaaparadha.  Only when the devotee on this path is completely free
of namaparadha can he attain bhava, spontaneous loving devotional
service to Krsna. 

	Constant meditation upon the holy name of the Lord is the
sadhana practice in bhava-seva, the offenseless stage of devotional service.  By the grace of the Lord, each of the nine limbs
of sadhanabhakti finally culminates in the prema of the pure
holy name.  One who has ascended to this stage of realization may
then fully submerge himself in the nectar of chanting the holy
name, leaving aside other services. 

	[Editor's footnote:] Lord Caitanya instructed Srila Raghunatha das Goswami on the worship of Sri GovardhanSila thusly (as
recorded in Caitanya Caritamrita, Antya 6.294-304): 

     '"This stone is the transcendental form of Lord Krsna.
Worship the stone with great eagerness. Worship this stone in the
mode of goodness like a perfect brahmana, for by such worship you
will surely attain ecstatic love of Krsna without delay.  For
such worship, one needs a jug of water and a few flowers from a
Tulasi tree.  This is worship in complete goodness when performed
in complete purity.  With faith and love, you should offer eight
soft Tulasi flowers, each with two Tulasi leaves, one on each
side of each flower."  

	'After thus advising him how to worship, Lord Caitanya
Mahaprabhu personally offered Raghunatha das the Govardhana-SilaÜn______Ü
with His transcendental hand.  As advised by the Lord, Raghunatha
das worshiped the Sila in great transcendental jubilation. 
Svarupa Damodara gave Raghunatha das two cloths, each about six
inches long, a wooden platform and a jug in which to keep water. 
	'Thus Raghunatha das began worshiping the stone from Govardhana, and as he worshiped he saw the Supreme Personality of
Godhead, Krsna, the son of Nanda Maharaja, directly in the stone. 
Thinking of how he had received the Govardhana-Sila directly from
the hands of Sri Caitanya Mahaprabhu, Raghunatha das was always
overflooded with ecstatic love.  The amount of transcendental
bliss that Raghunatha das enjoyed simply by offering water and
Tulasi is impossible to achieve even if one worships the Deity
with sixteen kinds of paraphernalia.  

	'After Raghunatha das had thus worshiped the Govardhana-Sila
for sometime, Svarupa Damodara spoke to him as follows: "Offer
the Govardhan stone eight kaudis worth of the first-class
sweetmeats known as khaja and sandesh.  If you offer them with
faith and love, they will be just like nectar."' [End of editor's
footnote]
  
     It is on the strength of Srila Haridas Thakura's instruc
tions that a lowly person without means can recite the Harinam 
Cintamani. 

Ã_Ã

 
Ã_ÃCHAPTER FIFTEEN
 
Ã__ÃTHE BHAJANA OF CONFIDENTIAL WORSHIP 
Ã_"ÃOF THE HOLY NAME
Ã_"Ã(BHAJANA PRANALI)
œ 

      All glories to Sri Gadadhara Pandita and Lord Gauranga; all
glories to Lord Nityananda,; all glories to Sri Advaita Acarya,
the Lord of Mother Sita; all glories to all the devotees of Lord
Caitanya.  One who rejects all other processes of elevation and
simply immerses himself in the chanting of the holy name is truly
a magnanimous soul and is glorious in all respects. 
 
     Lord Caitanya said, "My dear Haridasa, simply on the
strength of your wonderful devotion, you are conversant with all
knowledge.  All the Vedic philosophical conclusions about the
Absolute Godhead, the jiva, maya, the pure name of the Lord,
namabhasa and namaparadha are revealed in your speech. It is
therefore rightly said that the Vedas gleefully dance upon your
tongue."   The Lord, fully satisfied with His devotee, now
desired to hear the precepts of namarasa, the rare spiritual
science of the sweet mellows of the holy name, from the mouth of
Srila Haridasa.

     Lord Caitanya continued, "Now please instruct Me about 
namarasa.  How can a jiva become eligible to receive it?"  Srila 
Haridasa Thakur then prayed at the Lord's lotus feet, submitting
with intense prema that whatever he would speak on this subject
would be inspired by the Lord Himself. 

Ã_ÃThe true Rasa œ
 
     In the Vedas the Supreme Personality of Godhead is called
Rasa.  This rasa or the nectar of transcendental love permeates
the spiritual Kingdom of God.  Worldy poets dabble in a rasa that
is totally mundane. Factually, theirs is not rasa but a perversion of it.  

	The rasa that is transcendental and ever situated in pure
goodness, beyond the jurisdiction of the twentyfour elements of
material nature, is in truth the real rasa.  It is unknown even
to the atmaramas, the self-satisfied mystics who have surpassed
material nature but are yet unable to perceive transcendental
variegatedness.  Rasa is eternal, full of cognizance and everªblissful, eversheltered at Lord Krsna's lotus feet.  

	The Supreme Absolute Truth exists as saktiman or the
Energetic and sakti or the Energy.  Qualitatively, saktiman and
sakti are the same, though differences between the two are to be
appreciated.  Saktiman is always the Supreme Controller, willful
and independent; sakti always displays His full and supreme
potency.  His sakti or potency manifests in three ways: the cit
potency or the spiritual nature, the jiva, and maya or the
material nature. 
 
     The cit potency reveals the Supreme Truth, His name, abode,
pastimes and beauty.  Lord Krsna is that Supreme Truth.  His
exquisite dark complexion, syama, is His beauty.  Goloka is His
abode and the place of His pastimes.  His name, abode, form,Üz______Ü
qualities and pastimes are everexistent features of the nondual
spiritual substance, and the display of these transcendental
varieties is the function of His cit potency.  

	Lord Krsna is the original form of all transcendental
qualities.  His eternal divine nature is His spiritual potency. 
There is no inherent difference between the form of Krsna and His
divine nature. Yet spiritual variety (rasa) creates an impression
of difference, which is exhibited in the spiritual world. 
 
Ã__ÃMayasakti is the external potency  œ
 
     The reflection of the spiritual potency is called mayasakti
or material nature.  She is also known as the external potency. 
She has produced this material world or Devidhama as ordered by
Lord Krsna. 
 
Ã__ÃThere are two types of jivasakti œ
 
     The marginal region (tatastha) of the spiritual potency
manifests the jiva-sakti.  The jiva is eternal and inconceivably
one with and yet simultaneously different from the Supreme Lord.
He is Lord Krsna's spiritual energy and is therefore meant to be
part of the transcendental paraphernalia of the Lord's service. 

     There are two categories of jivas: nitybaddha and nityamukta, or eternally conditioned and eternally liberated souls.  The 
eternally liberated jiva is entitled to render eternal devotional
service.  The eternally conditioned jiva is engrossed in material
activities. He can also be said to be of two types: extroverted
and introspective.  

	The introspective nityabaddha jivas are searching for the
Absolute Truth.  The extroverted jivas are totally absorbed in
the external features of gross matter and thus are far removed
from Krsna. They simply want to exploit things meant for Lord
Krsna's service for their own enjoyment.  The more fortunate and
pious jivas amongst the introspective ones come into contact with
devotees and in their association take to the chanting the Lord's
holy name, which transports them through the portals of the
spiritual world.  The less fortunate introspective jivas are attracted to the paths of karma and jnana by which they worship
various demigods or finally merge into the impersonal Brahman. 
 
Ã_ ÃThe flowering of rasaœ
 
     The holy name of Lord Krsna is the bud of the flower of 
rasa, which is the essence of pure transcendence. By the grace of
Krsna, rasa is propagated in the material world in the form of
His holy name. 

     With the first opening of the bud of the holy name comes the
realization of the enchanting Syamasunder form of Krsna in Goloka
Vrindavan.  The Lord's sixty-four transcendental qualities are
like the irresistible fragrance from the partially blossomed
flower. 

     When this flower comes into full bloom, it manifests the 
eternal and confidential pastimes of Lord Krsna known as the 
asta-kaliya-lila, or the eightfold loving affairs of Sri Sri
RadhaKrsna.  And although this manifestation is transcendental,
it still appears in the material world.  Üz______ÜŒ 
Ã_"ÃThe bhaktisaktiœ
 
     Latent within the jiva are the miniscule spiritual potencies
of ahlada (bliss) and samvit (knowledge).  With the flowering of
rasa, the svarupasakti (the internal potency of the Lord
Himself) descends to contact and revive these tiny spiritual
potencies of the jiva; all this is effected by the causeless
mercy of the holy name.  The svarupasakti descends as Bhaktiªdevi, who embodies the full mixture of the hladini and samvit
potencies.  This mixture is called the bhaktisvarupamsakti, the
potency of the form of pure devotion.  When his latent bliss and
knowledge are infused with this bhaktisvarupamsakti, the
spontaneous loving attitude required for entering the astaªkaliyalila appears in the heart of the chanter of the holy name.
 
Ã_ ÃThe churning of rasa œ
 
     Thus one reaches a state of perfection known as sthayibhava,
or permanent emotion, which is also known as rati.  Four bhavas
combine to transform rati to rasa.  The four bhavas 
are: vibhava, anubhava, sattvika, and vyabhicari (or sancari). 

	Vibhava, the element that excites loving sentiment, has two
subdivisions: alambana and uddipana.  Alambana or the root is
again of two parts: the visaya (subject) and the asraya (recipient).  The devotee of Lord Krsna is the asraya, and Lord Krsna
Himself is the visaya.  Lord Krsna's transcendental beauty and
qualities are known as uddipana or the impetus.  Thus where there
is alambana (the root relationship of the devotee and Krsna) and
uddipana (the impetus of the realization of Krsna's form and qualities), lila and rasa can occur.  

	Anubhava (the external symptoms of the internal permanent
emotion) is what results from vibhava, or the effect of alambana
and uddipana.  When these emotions become more intense, they are
transformed into sattvikabhava (loving emotions that cannot be
checked).  At this same time sancaribhava (emotions that set
into motion the progress of rasa) come into play.  

	Rasa is like a machine.  Rati, or permanent emotion, is the
axle of this machine.  Once the machine starts moving by the
combined energy of the four bhavas, the permanent emotion
(sthayi-bhava) is then converted into rasa.  The devotee, who is
the asraya (like a shelter or container), becomes the relisher of
that rasa.  And that rasa is the Vraja-rasa or the spiritual
mellow of Vrindavan.  That rasa is the essence of everything, and
is for the jiva the highest goal.  The Vedas expound four goals -
dharma, artha, kama, moksha; but in fact the pinnacle of all
these perfections is rasa.  The fully realized and perfected
beings are entitled to taste that rasa. 

Ã__ÃElevation via the Hare Krsna mahamantraÄ.AAÄ„œ

     Amongst the introspective jivas, he who is attracted to 
pure devotional service is the most evolved.  The jiva can take
up the path of bhakti only after he has accrued sufficient
sukriti or piety from previous births.  When such a jiva develops
strong faith or sraddha, he comes into contact with a pure
devotee spiritual master. By the grace of the spiritual master,
he is initiated into the chanting of the Hare Krsna mahamantra ªthe holy names of the Divine Couple. Üz______ÜŒ
     Though this jiva is blessed with sraddha, his desire for
material gain poses an obstacle on his path of progress.  The
spiritual master graces the jiva with a disciplinary process
suitable for overcoming this obstacle. Thus he gains spiritual
strength from chanting.  Chanting on Tulasi beads and meditating
on a fixed number of holy names every day is the best form of
worship, and will surely lead to success. Therefore, in the
beginning, a little time should daily be spent in seclusion for
full concentration upon the holy name.  In degrees, as chanting
increases, a more profound relationship with the holy name is
developed, and the material impediments fall away.  

	The path of bhakti features two important engagements, one
of which is Deity worship, the other chanting and meditating upon
the holy name.  Although both engagements are expedient, chanting
and meditating on the holy name is preferred by the more deeply
serious devotees.  

	Many elevated pure devotees at times chant aloud the holy
names on their beads, and then at other times meditate upon
Krsna's pastimes on the beads.  The advantage of performing
kirtan, or audibly chanting the maha-mantra on the beads, is that
three kinds of devotional service  hearing, chanting and
remembering  are accomplished simultaneously.  Of course, all
the nine limbs of devotional service reside in the holy name; of
them, hearing, chanting and remembering are the best. 
 
     Chanting automatically manifests the other limbs of 
devotional service, like pada-sevanam, dasyam, sakhyam, atma-
nivedanam, and so on.  Thus the process of Deity worship is
automatically accomplished by the devotee surrendered to the holy
name. But the devotee attracted to Deity worship will have to
acquire attraction for hearing and chanting in order to attain
complete perfection in Krsna consciousness.  

Ã__ÃWho is eligible to chant the holy name?œ

     Three kinds of jivas are captivated by external material
phenomena: the gross materialists, the karmis and the jnanis. 
They are therefore extroverts all, chasing after false hopes for
happiness in the realm of fleeting appearances.  The gross
materialist endeavors for sensual delights. The karmi aspires for
ephemeral heavenly bliss in the hereafter. The jnani is wholly
concerned with how to mitigate his existential suffering.  After
surpassing these stages, the jiva becomes truly introspective,
seeking entrance into the realm of the internal spiritual energy. 
The introspective jivas are divided into three categories: kanistha, madhyama, and uttama (neophyte, intermediate, and advanced). 

	The neophyte devotee rejects demigod worship and worships
only Krsna, but with certain material motivations due to lack of
sambandhajnana.  Simple and naive, he is not offensive; he is
just selfpreoccupied.  Therefore, although such neophytes are
not considered to be pure Vaisnavas, they are certainly to be
accepted as Vaisnava-praya or resembling Vaisnavas. 

	The intermediate or madhyama devotee is pure and is very
firmly situated in faith.  The uttama or advanced devotee is
completely indifferent to material things and is fully surrendered to Krsna.  The pure name avails Himself to those who
have exclusive faith in Krsna.Üz______ÜŒ
Ã__ÃStepbystep advancement in  
Ã__Ãhearing, chanting, and rememberingœ

     The order of discipline (sadhanakrama) for realizing the
identity of the holy name with the Lord is as follows.  The 
devotee must in the beginning discard the ten offenses and simply
absorb himself in the holy name by chanting constantly.  He
should distinctly pronounce the holy name and meditate upon the
transcendental sound vibration.  When his chanting is steady,
clear and blissful, he will be able to meditate upon the Syamasundara form of the Lord.  With chanting beads in hand, he should
thus seek out the transcendental form of the holy name, which
will appear when his vision is pure. 

	Another method he may employ to see this form is to sit in
front of the Deities, drink the beautiful sight of the Lord with
his eyes and meditate upon the holy name.  After reaching the
stage where the holy name and the form of the Lord become one, he
must then absorb the transcendental qualities of Lord Krsna into
his meditation.  Thus the holy name and the qualities of Krsna
merge to become one through constant chanting. 

     Next, he goes on to practice the remembrance of particular
pastimes of the Lord. This remembrance, called mantradhyana mayi
upasana, facilitates further absorbtion into the holy name.  This
lila-smarana or pastime meditation also gradually become one with
the holy name, form, and qualities.  

	At this point, the first rays of namarasa, or the transcendental mellow of the holy name, dawn on the horizon of perception.  Chanting the name in great delight, the devotee sees Krsna
surrounded by cowherd boys and girls under a desire tree at the
Yoga Pitha.  Progressively, the devotee's practice of lila-smarana intensifies to the point where he begins to meditate on the
most confidential pastimes of the Lord known as the asta-kaliya- 
lila, or the eightfold pastimes of RadhaKrsna. When he reaches
maturity in this meditation, rasa rises in full glory. 
 
Ã__ÃThe svarasiki process of worship œ
 
     Asta-kaliya-lila smarana is also known as svarasiki worship.
In this stage of bhajana, one is awarded the opportunity to
accordingly serve Krsna in the times and places of his pastimes. 
Now the devotee realizes the full grace of his spiritual master,
who, in his eternal spiritual form (siddha-svarupa), guides the
disciple to a sakhi (confidential gopi) who in turn introduces
him into the pastimes of the Lord.  Of all the gopis, Srimati
Radharani, the daughter of King Vrisabhanu, is the most excellent.  She embodys the highest spiritual sentiment, mahabhava.
Serving Krsna under Her leadership is the supreme spiritual
experience. 

     The five main rasas or spiritual mellows are: santa (neutrality), dasya (servitorship), sakhya (friendship), vatsalya
(parenthood), and sringara or madhurya (conjugal). Of these, 
sringara or conjugal is the highest.  Devotees eligible to enter
the conjugal rasa are the recipients of the special mercy of Sri
Krsna Caitanya.  

	In the conjugal rasa, Lord Krsna has many yutheswaris orÜx______Ü
female group leaders; but everyone prefers Srimati Radharani. 
She is the direct manifestation of Lord Krsna's svarupa-sakti or 
spiritual potency, and all the other vraja-gopis are Her expansions. She is the Absolute embodiment of all the rasas.  It is 
therefore the goal of devotional service to enroll in Her yutha
or group.  Service to Lord Krsna in Vraja is impossible without
first taking shelter of the vrajagopis.  One should furthermore
aspire to enter Srimati Radharani's camp and serve directly under
Lalitadevi. 

Ã__ÃWhen the material coverings are removed,
Ã__Ãthe spiritual goal is acheivedœ

 	As the devotee becomes disciplined in rasa, the gap between
sadhana (practice) and bhajanasiddhi (perfection of worship)
closes. Soon, the servitor's spiritual form begins to take shape. 
By the mercy of the yutheswari, he becomes easily overpowered by
attraction to Lord Krsna. This strong spiritual attraction
eradicates the gross and subtle material concepts of form that
captured him when he turned away from Krsna.  Thus the jiva gains
entrance into Vraja in his original spiritual form.  

	Up to this point, the jiva's progress in spiritual life can
be framed in words. Beyond it, there are even higher stages of
Krsna consciousness that are indescribable.  These will be
revealed by the grace of Krsna.  The cultivation of the conjugal
loving relationship with the Lord is the highest mode of service;
by this, everincreasing Krsnaprema will be experienced.  By
adopting the bhaumavrajarasa, or the vrajarasa revealed on
this material plane in Vrindavandhama, one becomes eligible to
enter such conjugal love. 

     Sri Ramananda Raya said, 'Therefore one should accept the
mood of the gopis in their service.  In such a transcendental
mood, one should always think  of the pastimes of Sri Radha and
Krsna.  After thinking of Sri Sri RadhaKrsna and Their pastimes
for a long time and after getting completely free from material
contamination, one is transferred to the spiritual world.  There
the devotees attain an opportunity to serve Sri Radha and Krsna
as one of the gopis. Unless one follows in the footsteps of the
gopis he can not attain the service of the lotus feet of Krsna,
the son of Nanda Maharaja.  If one is overcome by knowledge of
the Lord's opulence, he can not attain the Lord's lotus feet even
though he is engaged in devotional service." (Sri Caitanyaªcaritamrita, Madhya 8.228230)

	The devotee who is inclined to cultivate the conjugal rasa
must accept the form of a gopi under the guidance of a superior
vrajagopi.  One can become a gopi when eleven transcendental
sentiments adorn the heart.  They are: 1) sambandha (relationship), 2) vayasa (age), 3) nama (name), 4) rupa (form), 5)
yutha-pravesa (entrance into a group),  6) vesa (attire), 7) ajna
(instructions), 8) vasasthana (place of residence),  9) seva
(service),  10) parakastha (excellence),  11) palyadasi-bhava
(the mood of a kept maidservant).   
 
Ã__ÃFive stages of consciousness 
Ã__Ãare ascended in bhavasadhana œ
 
     The cultivation of these eleven gopi sentiments develops
through five stages.  They are: 1) sravana-dasa (the stage of
hearing), 2) varana-dasa (the stage of acceptance), 3) smarana-Üz______Ü
dasa (the stage of remembering), 4) apana-dasa (stage of application), and 5) sampati-dasa (stage of inheritance).  

	Srila Ramananda Raya says, 'One who is attracted by the
ecstatic love of the gopis does not care about the regulative
principles of Vedic life or popular opinion.  Rather, he completely surrenders unto Krsna and renders service unto Him.'  'In
this liberated stage the devotee is attracted by one of the five
humors (rasas) in the transcendental loving service of the Lord. 
As he continues to serve the Lord in that mood, he attains a
spiritual body to serve Krsna in Goloka Vrindavan.' (Sri Caitanyacaritamrita, Madhya 8.220, 8.222)  So saying, Srila Ramananda
Raya instructs us to first attain the form and mood of a vraja-
gopi in order to obtain service in the conjugal relationship. 

     When a sadhaka devotee, having heard about Lord Krsna's
pastimes, is attracted to the conjugal mellow, he should take
further instruction on rasa from a realized, saintly spiritual
master.  This is called the stage of hearing or sravana-dasa. 
When the sadhaka devotee anxiously and eagerly accepts the
conjugal mellow, varana-dasa commences.  Then, by pure remembrance of the sentiments of rasa, he desires to practice them:
thus he reaches the third stage, smarana-dasa.  When he is able
to perfectly invoke these sentiments of rasa, he attains apana-  
dasa or prapti-dasa.  Finally, when he can separate himself from
all his temporary material designations and is steadily fixed in
that original spiritual identity for which he yearns, he has
reached sampati-dasa: the inheritance of his spiritual identity. 

Ã_ÃÃ__ÃBhajan from the stage of sravanadasa to smaranadasaÄ.FFÄ„œ

	If, after having tested the disciple, the spiritual master
determines that he is eligible to perform bhajan and serve in the
sringara rasa, he then confidentially informs the disciple about
his eternal spiritual form as a manjari in Srimati Radharani's
camp, under the supervision of Sri Lalitadevi.  The spiritual
master teaches the disciple how to develop the eleven sentiments
of the gopis, how to meditate on the asta-kaliya-lila, and how to
properly be established in both.  

	So that he may fully understand them, the sadhaka is shown
his siddhadeha or spiritual identity, viz. his spiritual name,
form, qualities, service and so on.  The spiritual master also
discloses who the parents of the sadhaka's manjariidentity are,
at which house she was born, who her husband is, and so on. At
this point, the disciple must spurn all Vedic religious pursuits
and simply be a fully surrendered maidservant of Srimati Radharani, the camp leader; thereafter, the guru will reveal in
detail the disciple's eternal service to Srimati Radharani in the
asta-kaliya-lila.  The sadhika (now a female sadhaki) embraces
these revelations in varanadasa. He enters into smaranadasa
when he actually remembers them for himself. In this way, the
sadhaka prepares himself for spiritual birth as a gopi in Vraja. 

Ã__ÃA digression on the subject of ruciœ

     But in the beginning the spiritual master and disciple must
together sort out the disciple's natural inclination (ruci) for
rasa.  If the disciple finds his natural taste coincides with the
identity indicated by the spiritual master, he should so inform
his guru and embrace that identity as his life and soul.  But if
the disciple does not have a natural taste for the selectedÜz______Ü
identity, he must frankly reveal this to his spiritual master,
who will give him another identity.  If the disciple has a taste
for the new identity, he should accept it.  His inherent nature
will then manifest itself.  

	Ruci or taste is the natural devotional propensity born out
of bhaktisukriti, or previous devotional service. It may
therefore be long standing or only recently developed.  But in
either case ruci is natural to the soul.  When this inclination
is determined by the spiritual master, it must be confirmed by
the disciple. If the inclination is not fixed, the spiritual
master's instructions on rasa will not take effect.    

	Those who are not attracted to the sringararasa, preferring
dasya, sakhya or vatsalya, must likewise receive instructions
from the spiritual master on these relationships in order to get
the fruit of their devotion, or else return to a life of anarthas. 
 
	The great devotee Syamananda at first was not aware of his
own siddharuci or permanent devotional propensity; he was made
to embrace the sakhyarasa or the mood of friendship.  Later, by
the grace of Srila Jiva Goswami, he attained his real position.  œ

      If an inappropriate ruci is falsely attached to the
sadhaka, it is compared to the gopiidentity's acceptance of a
husband.  But by the grace of his spiritual master, the sadhaka
at last attains Krsna's service in the parakiyarasa or paramour
relationship.  Rasa comes to a full bloom only in the parakiya
mood.  The summit of Lord Caitanya's teachings is that the
parakiya attitude is the permanent feature of the pastimes of the
Lord, both in their appearance [when Krsna descends to Vrajabhumi] and their disappearance [into the invisible Vraja of the
transcendental world].  

Ã__ÃThe conjugal rasa is completely transcendentalœ

	Sringararasa is totally devoid of even an iota of materialism.  The transcendental jiva, in order to enjoy and exchange
pure rasa, becomes a transcendental gopi and renders devotional
service to the transcendental personalities of Sri Radha and Sri
Krsna in the transcendental realm of Vrindavana.  There is not
the slightest tinge of the mundane man-woman relationship in
Vrndavana. Only the purest essence of conjugal love is manifested
in the perfected identity of the soul.  And realization of this
is available only from a pure devotee spiritual master.  Other
than by his grace, this inconceivable truth can never be understood.  It is beyond the realm of speculation and pedantic
scrutiny. Its realization is extremely rare. 

Ã__ÃThe transition from smaranadasa to Ä.AAÄ„
Ã_ Ãapanadasa is crucialœ

     Perfection eludes the disciple if he does not elevate
himself from the stage of smarana-dasa to apana-dasa.  The
confidential process of apanadasa is most exalted, devoid of the
false posturing of karma, jnana or yoga.  Externally, the devotee
engages himself fully in the chanting the holy name, leading a 
renounced and simple life.  Internally, he keeps the splendorous 

Editor's note: refer to C.c. Adi 4.50, purport, for further
elaboration on this topic. Üz______ÜŒflames of rasa burning with pure intensity all the time.  

	Those sadhakas who are prone to a pompous external display
of devotion or who fail to steady and properly direct their
internal spiritual aspirations are unable to elevate themselves
from the platform of smarana to apana-dasa.  Thus the sadhaka may
linger, unaccomplished, through many lifetimes of devotional
practice.  

	This path of worship or bhajana is the simplest, but if the
purity of the bhajana is in any way disfigured by a tinge of the
contaminated desires for recognition, distinction or preference,
then the sadhaka is thrown off the path of vraja-sadhana or
bhajana in the mood of Vraja.  One must approach the spiritual 
master with simple humility and learn this pure process properly.

     By always remembering that he is pure spirit soul, part and
parcel of the Absolute Whole, that he has a transcendental
original form that is allperfect, that He has forgotten his
perfect spiritual state and come under the clutches of maya, that
he is offensive to Lord Krsna, being inebriated with the false
designations of his gross body, but by the mercy of his spiritual
master he can regain knowledge of his real self  the method for
the reawakening of the disciple's original identity can be
quickly accomplished.  

Ã_-ÃTwo methods of sadhana: 
Ã_!Ãvaidhi and raganugaœ

	There are two methods of sadhanabhakti: one is vaidhi
(rules and regulations) and the other is raganuga (spontaneous). 
In the beginning, these two methods appear to be contradictory,
but upon comprehension of their real purpose, the differences
between them are dissolved.  The vaidhi method of sadhana arises
from respect for the regulations of scripture. Raganugasadhana
is born out of an intense attraction for the activities of the
residents of Vraja.  The first is the usual method, whereas the
second is extremely rare and confidential. 

Ã__ÃTo the stage of apanadasa via vaidhisadhanaœ

	The vaidhibhakta crosschecks all his activities of service
to Krsna with scriptural injunction.  Thus his beginning faith
(sraddha) for the process of devotional service leads him step by
step to nistha (firm faith), then to ruci (taste or attraction),
then asakti (attachment).  When he reaches the first stage of
spontaneity and slight bhava, he discards his dependence upon
scriptural directives as an impediment to his progress.  After
this, he is elevated to the stage of apana-dasa, where the
difference between devotees following vaidhi and raganuga
disappear.

Ã__ÃTo the stage of sampatidasa via raganugasadhana
Ã__Ã[continued from the section subtitled
Ã_
Ã"Bhajana from the stage of sravanadasa to smaranadasa"]œ

     In the smaranadasa stage of raganugasadhana, the eleven
sentiments of the gopis are first remembered by the sadhaka;
these sentiments must adorn his emotions before he can remember
the astakaliyalila.  
Üx______ÜŒ	There are five levels of remembrance in smaranadasa. 
Initially, his remembrance will not be steady; this level is
called smarana.  Sometimes he remembers the sentiments, his
position and his service, and at other times he forgets.  But by
steady practice of smarana, gradually he reaches permanency of
remembrance, or dharana.  As one meditates on every aspect of the
subject of remembrance, part by part, minutely, dharana develops
into fixed meditation  - this is dhyana.  When dhyana becomes
continual, is is called anusmriti. Following anusmriti is the
fifth level of remembrance, samadhi, when the devotee has no
interest in anything other than perfect absorption in the
pastimes of Lord Krsna.  

	From the samadhi level of smarana-dasa, the crucial ascension to apana-dasa or the stage of application takes place. For
one who is not adept, elevation through the five stages of
smarana-dasa to apana-dasa may require many yugas of effort; for
a dexterous sadhaka, reaching apana-dasa is accomplished quickly.

	In the apana-dasa stage, identification with the psychophysical body is reduced to insignificance. His spiritual
identity (svarupa) becomes more and more predominant.  Intermittently, it manifests and he experiences sublime ecstasy in
rendering devotional service to Sri Sri RadhaKrsna in Vraja. 
These experiences develop until he spends long periods of time in
Vraja interacting with the residents in his vraja-svarupa, seeing
the dhama and the transcendental pastimes within. 

     The devotee's constant namabhajana inevitably brings about
a face to face meeting with Lord Syamasundera.  By the Lord's
merciful will, all trace of the devotee's subtle body of mind,
intelligence and false ego are extinguished with the demise of
the gross body of five elements.  Thus he enters the sampatiªdasa stage.

	This is when the devotee's pure spiritual form fully
manifests, free of material coverings. In the mood of pure bhava,
he takes up his eternal service to Sri Sri RadhaKrsna in the
transcedental dhama.  He thus becomes a sadhana-siddha or a
perfected soul now reinstated in his svarupa through practice of
sadhana and bhajana. He now serves the Lord in the company of the
nityasiddhas, the eternal associates of the Lord who were never
conditioned. 

Ã_'ÃSummaryœ

     The holy name is the greatest and yet the easiest obtainable
spiritual treasure.  This treasure is obtained by the jiva who
chants with faith and devotion, not caring for  karma, jnana and
yoga.  That jiva quickly and easily ascends to the highest
perfection by following the method of namabhajana described
above.  

	This method is the best of methods, better even than other
methods of bhakti.  The basic requirement for successful accomplishment of namabhajana is that the sadhaka must totally
shun bad association and engage in the practice of devotional
service in the company of saintly devotees of the Lord.  Pure
love of Krsna is the expression of unalloyed devotional service. 
Only a pure devotee's heart has the inclination and capability of
receiving prema; the non-devotee's heart denies it.  Prema
refuses to enter the heart of one who does not keep the companyÜz______Ü
of pure devotees.  The jiva's decision to accept either good or
bad association has a powerful and lasting influence on his
destiny. 

     There are three essential traits that must be cultivated to
obtain success in chanting the holy name of the Lord: saintly
association, isolation from the disturbances of mundane life, and
determined, confident enthusiasm.

	After saying this, Srila Haridasa Thakura declared himself
to be very low and materially engrossed, bereft of good association and always engaged in selfdeception.  Although Srila
Haridasa is himself a nityasiddha associate of the Lord, he
expressed himself in this humble way.  Humility is the ornament
of prema. 

Ã__ÃThe Lord's special favor upon Srila Haridasa Thakurœ

     Srila Haridasa continued, "O Lord, kindly shower upon me 
Your causeless mercy (ahaitukikripa).  I pray that You grant me
entry into the realm of bhakti-rasa."  Saying this, Srila
Haridasa fell unconscious in loving ecstasy, fully selfsurrendered at the Lord's lotus feet. 

     Ahaitukikripa means 'causeless mercy'.  By saying this,
Srila Haridasa implied that he was spiritually unaccomplished and
therefore had no hope for the kind of mercy Lord Krsna bestows
upon His pure devotees. In his mood of utter helplessness he
simply prayed for Lord Caitanya's unconditional grace.

 	Srila Haridasa Thakur is famous for nama-bhajana and his
teachings on the glories of the holy name,  yet he is also the
recipient of Lord Caitanya's special mercy.  He is such an
authority on the philosophy of namarasa that once, when Lord
Caitanya was relishing the topics of RadhaKrsna lila with Sri
Ramananda Raya and Sarvabhauma Bhattacharya in the courtyard of
Srila Haridasa Thakur's bhajana-kutir, Srila Haridasa repeatedly
expounded at length on the glories of nama-rasa to the rapt
attention of the other exalted persons present.  

     Lord Caitanya was moved by divine loving emotions upon
hearing Srila Haridasa's Thakura's plea for mercy.  Lifting Srila
Haridasa up in His embrace, the Lord then spoke in confidence to
him.  "O Haridasa!  Listen attentively to what I have to say. 
The truth about the holy name will be hidden by mischievious
rascals who will create a dark shroud of ignorance over the
entire world.  At that time, these excellent and unrivalled
instructions of yours about chanting in the association of
saintly persons shall be understood only by a remaining handful
of devotees."

     What did Lord Caitanya mean by 'mischievous rascals'?  The
prime candidates for this appellation are the various upstart
sects like the sahajiyas, aulas, baulas and so on, who propagate 
bogus mundane doctrines disguised as Mahaprabhu's own teachings;
they indeed conceal from the world the pure philosophy of Krsna
consciousness expounded by the Lord Himself in His Siksastaka.

     The Lord continued, "The true path of the holy name will be
followed by saintly souls who are totally detached from material
life.  They will chant the holy name with bhava and will therefore be known be known as rasikabhaktas.  Their bhava will beÜz______Ü
that of separation; by their chanting they will relish the
pastimes of RadhaKrsna and the eight principal gopis. 

     "The jiva is blessed with pure bhakti only on the strength
of his sukriti, or piety and faith.  Not everyone is entitled to
have such devotion, but in order to instill such devotion in the
hearts of the faithful, I have descended to propagate the
chanting of the holy name as the religion for this age.  The
chanting of Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare
Rama Hare Rama Rama Rama Hare Hare is factually the jiva's
inherent and eternal religion.

     "My dear Haridasa, in the accomplishment of this mission I
depend upon your help, and thus I am hearing from you the glories
of the holy name." 
 
     The Harinama Cintamani, this touchstone of the Lord's holy
name, is an unfathomable mine of divine nectar.  Whoever tastes
it is truly fortunate and is blessed by Krsna; he is a great soul
and always blissfully serves Lord Krsna in spontaneous loving
devotion.  I am a fallen soul; I clasp his feet and humbly pray
that the remnants of this nectar should be distributed profusely,
thus spreading divine bliss to everyone. 
 
THUS ENDS SRI HARINAMA CINTAMANI 

 
Ã_ÃCHAPTER FIFTEEN
 
THE BHAJANA OF CONFIDENTIAL WORSHIP 
OF THE HOLY NAME
(BHAJANA PRANALI)

      All glories to Sri Gadadhara Pandita and Lord Gauranga; all
glories to Lord Nityananda,; all glories to Sri Advaita Acarya,
the Lord of Mother Sita; all glories to all the devotees of Lord
Caitanya.  One who rejects all other processes of elevation and
simply immerses himself in the chanting of the holy name is truly
a magnanimous soul and is glorious in all respects. 
 
     Lord Caitanya said, "My dear Haridasa, simply on the
strength of your wonderful devotion, you are conversant with all
knowledge.  All the Vedic philosophical conclusions about the
Absolute Godhead, the jiva, maya, the pure name of the Lord,
namabhasa and namaparadha are revealed in your speech. It is
therefore rightly said that the Vedas gleefully dance upon your
tongue."   The Lord, fully satisfied with His devotee, now
desired to hear the precepts of namarasa, the rare spiritual
science of the sweet mellows of the holy name, from the mouth of
Srila Haridasa.

     Lord Caitanya continued, "Now please instruct Me about 
namarasa.  How can a jiva become eligible to receive it?"  Srila 
Haridasa Thakur then prayed at the Lord's lotus feet, submitting
with intense prema that whatever he would speak on this subject
would be inspired by the Lord Himself. 

Ã_ÃThe true Rasa œ
 
     In the Vedas the Supreme Personality of Godhead is called
Rasa.  This rasa or the nectar of transcendental love permeates
the spiritual Kingdom of God.  Worldy poets dabble in a rasa that
is totally mundane. Factually, theirs is not rasa but a perversion of it.  

	The rasa that is transcendental and ever situated in pure
goodness, beyond the jurisdiction of the twentyfour elements of
material nature, is in truth the real rasa.  It is unknown even
to the atmaramas, the self-satisfied mystics who have surpassed
material nature but are yet unable to perceive transcendental
variegatedness.  Rasa is eternal, full of cognizance and everªblissful, eversheltered at Lord Krsna's lotus feet.  

	The Supreme Absolute Truth exists as saktiman or the
Energetic and sakti or the Energy.  Qualitatively, saktiman and
sakti are the same, though differences between the two are to be
appreciated.  Saktiman is always the Supreme Controller, willful
and independent; sakti always displays His full and supreme
potency.  His sakti or potency manifests in three ways: the citÜl______Ü
potency or the spiritual nature, the jiva, and maya or the
material nature. 
 
     The cit potency reveals the Supreme Truth, His name, abode,
pastimes and beauty.  Lord Krsna is that Supreme Truth.  His
exquisite dark complexion, syama, is His beauty.  Goloka is His
abode and the place of His pastimes.  His name, abode, form,
qualities and pastimes are everexistent features of the nondual
spiritual substance, and the display of these transcendental
varieties is the function of His cit potency.  

	Lord Krsna is the original form of all transcendental
qualities.  His eternal divine nature is His spiritual potency. 
There is no inherent difference between the form of Krsna and His
divine nature. Yet spiritual variety (rasa) creates an impression
of difference, which is exhibited in the spiritual world. 
 
Ã__ÃMayasakti is the external potency  œ
 
     The reflection of the spiritual potency is called mayasakti
or material nature.  She is also known as the external potency. 
She has produced this material world or Devidhama as ordered by
Lord Krsna. 
 
Ã__ÃThere are two types of jivasakti œ
 
     The marginal region (tatastha) of the spiritual potency
manifests the jiva-sakti.  The jiva is eternal and inconceivably
one with and yet simultaneously different from the Supreme Lord.
He is Lord Krsna's spiritual energy and is therefore meant to be
part of the transcendental paraphernalia of the Lord's service. 

     There are two categories of jivas: nitybaddha and nityamukta, or eternally conditioned and eternally liberated souls.  The 
eternally liberated jiva is entitled to render eternal devotional
service.  The eternally conditioned jiva is engrossed in material
activities. He can also be said to be of two types: extroverted
and introspective.  

	The introspective nityabaddha jivas are searching for the
Absolute Truth.  The extroverted jivas are totally absorbed in
the external features of gross matter and thus are far removed
from Krsna. They simply want to exploit things meant for Lord
Krsna's service for their own enjoyment.  The more fortunate and
pious jivas amongst the introspective ones come into contact with
devotees and in their association take to the chanting the Lord's
holy name, which transports them through the portals of the
spiritual world.  The less fortunate introspective jivas are attracted to the paths of karma and jnana by which they worship
various demigods or finally merge into the impersonal Brahman. 
 
Ã_ ÃThe flowering of rasaœ
 
     The holy name of Lord Krsna is the bud of the flower of 
rasa, which is the essence of pure transcendence. By the grace ofÜl______Ü
Krsna, rasa is propagated in the material world in the form of
His holy name. 

     With the first opening of the bud of the holy name comes the
realization of the enchanting Syamasunder form of Krsna in Goloka
Vrindavan.  The Lord's sixty-four transcendental qualities are
like the irresistible fragrance from the partially blossomed
flower. 

     When this flower comes into full bloom, it manifests the 
eternal and confidential pastimes of Lord Krsna known as the 
asta-kaliya-lila, or the eightfold loving affairs of Sri Sri
RadhaKrsna.  And although this manifestation is transcendental,
it still appears in the material world.  
 
Ã_"ÃThe bhaktisaktiœ
 
     Latent within the jiva are the miniscule spiritual potencies
of ahlada (bliss) and samvit (knowledge).  With the flowering of
rasa, the svarupasakti (the internal potency of the Lord
Himself) descends to contact and revive these tiny spiritual
potencies of the jiva; all this is effected by the causeless
mercy of the holy name.  The svarupasakti descends as Bhaktiªdevi, who embodies the full mixture of the hladini and samvit
potencies.  This mixture is called the bhaktisvarupamsakti, the
potency of the form of pure devotion.  When his latent bliss and
knowledge are infused with this bhaktisvarupamsakti, the
spontaneous loving attitude required for entering the astaªkaliyalila appears in the heart of the chanter of the holy name.
 
Ã_ ÃThe churning of rasa œ
 
     Thus one reaches a state of perfection known as sthayibhava,
or permanent emotion, which is also known as rati.  Four bhavas
combine to transform rati to rasa.  The four bhavas 
are: vibhava, anubhava, sattvika, and vyabhicari (or sancari). 

	Vibhava, the element that excites loving sentiment, has two
subdivisions: alambana and uddipana.  Alambana or the root is
again of two parts: the visaya (subject) and the asraya (recipient).  The devotee of Lord Krsna is the asraya, and Lord Krsna
Himself is the visaya.  Lord Krsna's transcendental beauty and
qualities are known as uddipana or the impetus.  Thus where there
is alambana (the root relationship of the devotee and Krsna) and
uddipana (the impetus of the realization of Krsna's form and qualities), lila and rasa can occur.  

	Anubhava (the external symptoms of the internal permanent
emotion) is what results from vibhava, or the effect of alambana
and uddipana.  When these emotions become more intense, they are
transformed into sattvikabhava (loving emotions that cannot be
checked).  At this same time sancaribhava (emotions that set
into motion the progress of rasa) come into play.  

	Rasa is like a machine.  Rati, or permanent emotion, is the
axle of this machine.  Once the machine starts moving by theÜn______Ü
combined energy of the four bhavas, the permanent emotion
(sthayi-bhava) is then converted into rasa.  The devotee, who is
the asraya (like a shelter or container), becomes the relisher of
that rasa.  And that rasa is the Vraja-rasa or the spiritual
mellow of Vrindavan.  That rasa is the essence of everything, and
is for the jiva the highest goal.  The Vedas expound four goals -
dharma, artha, kama, moksha; but in fact the pinnacle of all
these perfections is rasa.  The fully realized and perfected
beings are entitled to taste that rasa. 

Ã__ÃElevation via the Hare Krsna mahamantraÄ.AAÄ„œ

     Amongst the introspective jivas, he who is attracted to 
pure devotional service is the most evolved.  The jiva can take
up the path of bhakti only after he has accrued sufficient
sukriti or piety from previous births.  When such a jiva develops
strong faith or sraddha, he comes into contact with a pure
devotee spiritual master. By the grace of the spiritual master,
he is initiated into the chanting of the Hare Krsna mahamantra ªthe holy names of the Divine Couple. 

     [Footnote 1 by Bhaktivinoda] Though this jiva is blessed
with sraddha, his desire for material gain poses an obstacle on
his path of progress.  The spiritual master graces the jiva with
a disciplinary process suitable for overcoming this obstacle.
Thus he gains spiritual strength from chanting.  Chanting on
Tulasi beads and meditating on a fixed number of holy names every
day is the best form of worship, and will surely lead to success.
Therefore, in the beginning, a little time should daily be spent
in seclusion for full concentration upon the holy name.  In
degrees, as chanting increases, a more profound relationship with
the holy name is developed, and the material impediments fall
away.  

	The path of bhakti features two important engagements, one
of which is Deity worship, the other chanting and meditating upon
the holy name.  Although both engagements are expedient, chanting
and meditating on the holy name is preferred by the more deeply
serious devotees.  

	Many elevated pure devotees at times chant aloud the holy
names on their beads, and then at other times meditate upon
Krsna's pastimes on the beads.  The advantage of performing
kirtan, or audibly chanting the maha-mantra on the beads, is that
three kinds of devotional service  hearing, chanting and
remembering  are accomplished simultaneously.  Of course, all
the nine limbs of devotional service reside in the holy name; of
them, hearing, chanting and remembering are the best. [End of
footnote 1]
 
     Chanting automatically manifests the other limbs of 
devotional service, like pada-sevanam, dasyam, sakhyam, atma-
nivedanam, and so on.  Thus the process of Deity worship is
automatically accomplished by the devotee surrendered to the holy
name. But the devotee attracted to Deity worship will have toÜl______Ü
acquire attraction for hearing and chanting in order to attain
complete perfection in Krsna consciousness.  

Ã__ÃStepbystep advancement in  
Ã__Ãhearing, chanting, and rememberingœ

     The order of discipline (sadhanakrama) for realizing the
identity of the holy name with the Lord is as follows.  The 
devotee must in the beginning discard the ten offenses and simply
absorb himself in the holy name by chanting constantly.  He
should distinctly pronounce the holy name and meditate upon the
transcendental sound vibration.  

[Footnote 2 by Bhaktivinoda:] Three kinds of jivas are captivated by external material phenomena: the gross materialists,
the karmis and the jnanis.  They are therefore extroverts all,
chasing after false hopes for happiness in the realm of fleeting
appearances.  The gross materialist endeavors for sensual
delights. The karmi aspires for ephemeral heavenly bliss in the
hereafter. The jnani is wholly concerned with how to mitigate his
existential suffering.  After surpassing these stages, the jiva
becomes truly introspective, seeking entrance into the realm of
the internal spiritual energy.  The introspective jivas are
divided into three categories: kanistha, madhyama, and uttama
(neophyte, intermediate, and advanced).  

	The neophyte devotee rejects demigod worship and worships
only Krsna, but with certain material motivations due to lack of
sambandhajnana.  Simple and naive, he is not offensive; he is
just selfpreoccupied.  Therefore, although such neophytes are
not considered to be pure Vaisnavas, they are certainly to be
accepted as Vaisnava-praya or resembling Vaisnavas. 

	The intermediate or madhyama devotee is pure and is very
firmly situated in faith.  The uttama or advanced devotee is
completely indifferent to material things and is fully surrendered to Krsna.  The pure name avails Himself to those who
have exclusive faith in Krsna. [End of footnote 2]

	When his chanting is steady, clear and blissful, he will be
able to meditate upon the Syamasundara form of the Lord.  With
chanting beads in hand, he should thus seek out the transcendental form of the holy name, which will appear when his vision is
pure. 

	Another method he may employ to see this form is to sit in
front of the Deities, drink the beautiful sight of the Lord with
his eyes and meditate upon the holy name.  After reaching the
stage where the holy name and the form of the Lord become one, he
must then absorb the transcendental qualities of Lord Krsna into
his meditation.  Thus the holy name and the qualities of Krsna
merge to become one through constant chanting. 

     Next, he goes on to practice the remembrance of particular
pastimes of the Lord. This remembrance, called mantradhyana mayiÜn______Ü
upasana, facilitates further absorbtion into the holy name.  This
lila-smarana or pastime meditation also gradually become one with
the holy name, form, and qualities.  

	At this point, the first rays of namarasa, or the transcendental mellow of the holy name, dawn on the horizon of perception.  Chanting the name in great delight, the devotee sees Krsna
surrounded by cowherd boys and girls under a desire tree at the
Yoga Pitha.  Progressively, the devotee's practice of lila-smarana intensifies to the point where he begins to meditate on the
most confidential pastimes of the Lord known as the asta-kaliya- 
lila, or the eightfold pastimes of RadhaKrsna. When he reaches
maturity in this meditation, rasa rises in full glory. 
 
Ã__ÃThe svarasiki process of worship œ
 
     Asta-kaliya-lila smarana is also known as svarasiki worship.
In this stage of bhajana, one is awarded the opportunity to
accordingly serve Krsna in the times and places of his pastimes. 
Now the devotee realizes the full grace of his spiritual master,
who, in his eternal spiritual form (siddha-svarupa), guides the
disciple to a sakhi (confidential gopi) who in turn introduces
him into the pastimes of the Lord.  Of all the gopis, Srimati
Radharani, the daughter of King Vrisabhanu, is the most excellent.  She embodys the highest spiritual sentiment, mahabhava.
Serving Krsna under Her leadership is the supreme spiritual
experience. 

     [Footnote 3 by Bhaktivinoda:] The five main rasas or
spiritual mellows are: santa (neutrality), dasya (servitorship),
sakhya (friendship), vatsalya (parenthood), and sringara or
madhurya (conjugal). Of these, sringara or conjugal is the
highest.  Devotees eligible to enter the conjugal rasa are the
recipients of the special mercy of Sri Krsna Caitanya.  

	In the conjugal rasa, Lord Krsna has many yutheswaris or
female group leaders; but everyone prefers Srimati Radharani. 
She is the direct manifestation of Lord Krsna's svarupa-sakti or 
spiritual potency, and all the other vraja-gopis are Her expansions. She is the Absolute embodiment of all the rasas.  It is 
therefore the goal of devotional service to enroll in Her yutha
or group.  Service to Lord Krsna in Vraja is impossible without
first taking shelter of the vrajagopis.  One should furthermore
aspire to enter Srimati Radharani's camp and serve directly under
Lalitadevi. [End of footnote 3]

Ã__ÃWhen the material coverings are removed,
Ã__Ãthe spiritual goal is acheivedœ

 	As the devotee becomes disciplined in rasa, the gap between
sadhana (practice) and bhajanasiddhi (perfection of worship)
closes. Soon, the servitor's spiritual form begins to take shape. 
By the mercy of the yutheswari, he becomes easily overpowered by
attraction to Lord Krsna. This strong spiritual attraction
eradicates the gross and subtle material concepts of form thatÜl______Ü
captured him when he turned away from Krsna.  Thus the jiva gains
entrance into Vraja in his original spiritual form.  

	Up to this point, the jiva's progress in spiritual life can
be framed in words. Beyond it, there are even higher stages of
Krsna consciousness that are indescribable.  These will be
revealed by the grace of Krsna.  The cultivation of the conjugal
loving relationship with the Lord is the highest mode of service;
by this, everincreasing Krsnaprema will be experienced.  By
adopting the bhaumavrajarasa, or the vrajarasa revealed on
this material plane in Vrindavandhama, one becomes eligible to
enter such conjugal love. 

     [Editor's footnote:] Sri Ramananda Raya said, 'Therefore one
should accept the mood of the gopis in their service.  In such a
transcendental mood, one should always think  of the pastimes of
Sri Radha and Krsna.  After thinking of Sri Sri RadhaKrsna and
Their pastimes for a long time and after getting completely free
from material contamination, one is transferred to the spiritual
world.  There the devotees attain an opportunity to serve Sri
Radha and Krsna as one of the gopis. Unless one follows in the
footsteps of the gopis he can not attain the service of the lotus
feet of Krsna, the son of Nanda Maharaja.  If one is overcome by
knowledge of the Lord's opulence, he can not attain the Lord's
lotus feet even though he is engaged in devotional service." (Sri
Caitanyacaritamrita, Madhya 8.228230) [End of editor's footnote]

	The devotee who is inclined to cultivate the conjugal rasa
must accept the form of a gopi under the guidance of a superior
vrajagopi.  One can become a gopi when eleven transcendental
sentiments adorn the heart.  They are: 1) sambandha (relationship), 2) vayasa (age), 3) nama (name), 4) rupa (form), 5)
yutha-pravesa (entrance into a group),  6) vesa (attire), 7) ajna
(instructions), 8) vasasthana (place of residence),  9) seva
(service),  10) parakastha (excellence),  11) palyadasi-bhava
(the mood of a kept maidservant).   
 
ÃFive stages of consciousness 
are ascended in bhavasadhana œ
 
     The cultivation of these eleven gopi sentiments develops
through five stages.  They are: 1) sravana-dasa (the stage of
hearing), 2) varana-dasa (the stage of acceptance), 3) smarana-
dasa (the stage of remembering), 4) apana-dasa (stage of application), and 5) sampati-dasa (stage of inheritance).  

	[Editor's footnote:] Srila Ramananda Raya says, 'One who is
attracted by the ecstatic love of the gopis does not care about
the regulative principles of Vedic life or popular opinion. 
Rather, he completely surrenders unto Krsna and renders service
unto Him.'  'In this liberated stage the devotee is attracted by
one of the five humors (rasas) in the transcendental loving
service of the Lord.  As he continues to serve the Lord in that
mood, he attains a spiritual body to serve Krsna in Goloka
Vrindavan.' (Sri Caitanyacaritamrita, Madhya 8.220, 8.222)  SoÜn______Ü
saying, Srila Ramananda Raya instructs us to first attain the
form and mood of a vraja-gopi in order to obtain service in the
conjugal relationship. [End of editor's footnote]

     When a sadhaka devotee, having heard about Lord Krsna's
pastimes, is attracted to the conjugal mellow, he should take
further instruction on rasa from a realized, saintly spiritual
master.  This is called the stage of hearing or sravana-dasa. 
When the sadhaka devotee anxiously and eagerly accepts the
conjugal mellow, varana-dasa commences.  Then, by pure remembrance of the sentiments of rasa, he desires to practice them:
thus he reaches the third stage, smarana-dasa.  When he is able
to perfectly invoke these sentiments of rasa, he attains apana-  
dasa or prapti-dasa.  Finally, when he can separate himself from
all his temporary material designations and is steadily fixed in
that original spiritual identity for which he yearns, he has
reached sampati-dasa: the inheritance of his spiritual identity. 

	[Footnote 4 by Bhaktivinoda] If, after having tested the
disciple, the spiritual master determines that he is eligible to
perform bhajan and serve in the sringara rasa, he then confidentially informs the disciple about his eternal spiritual form as a
manjari in Srimati Radharani's camp, under the supervision of Sri
Lalitadevi.  The spiritual master teaches the disciple how to
develop the eleven sentiments of the gopis, how to meditate on
the asta-kaliya-lila, and how to properly be established in both. 

	So that he may fully understand them, the sadhaka is shown
his siddhadeha or spiritual identity, viz. his spiritual name,
form, qualities, service and so on.  The spiritual master also
discloses who the parents of the sadhaka's manjariidentity are,
at which house she was born, who her husband is, and so on. At
this point, the disciple must spurn all Vedic religious pursuits
and simply be a fully surrendered maidservant of Srimati Radharani, the camp leader; thereafter, the guru will reveal in
detail the disciple's eternal service to Srimati Radharani in the
asta-kaliya-lila.  The sadhika (now a female sadhaki) embraces
these revelations in varanadasa. He enters into smaranadasa
when he actually remembers them for himself. In this way, the
sadhaka prepares himself for spiritual birth as a gopi in Vraja.
[End of footnote 4]

	But in the beginning the spiritual master and disciple must
together sort out the disciple's natural inclination (ruci) for
rasa.  If the disciple finds his natural taste coincides with the
identity indicated by the spiritual master, he should so inform
his guru and embrace that identity as his life and soul.  But if
the disciple does not have a natural taste for the selected
identity, he must frankly reveal this to his spiritual master,
who will give him another identity.  If the disciple has a taste
for the new identity, he should accept it.  His inherent nature
will then manifest itself.  

	[Footnote 5 by Bhaktivinoda] Ruci or taste is the natural
devotional propensity born out of bhaktisukriti, or previous
devotional service. It may therefore be long standing or onlyÜn______Ü
recently developed.  But in either case ruci is natural to the
soul.  When this inclination is determined by the spiritual
master, it must be confirmed by the disciple. If the inclination
is not fixed, the spiritual master's instructions on rasa will
not take effect.    

	Those who are not attracted to the sringararasa, preferring
dasya, sakhya or vatsalya, must likewise receive instructions
from the spiritual master on these relationships in order to get
the fruit of their devotion, or else return to a life of anarthas. 
 
	The great devotee Syamananda at first was not aware of his
own siddharuci or permanent devotional propensity; he was made
to embrace the sakhyarasa or the mood of friendship.  Later, by
the grace of Srila Jiva Goswami, he attained his real position.  œ

      If an inappropriate ruci is falsely attached to the
sadhaka, it is compared to the gopiidentity's acceptance of a
husband.  But by the grace of his spiritual master, the sadhaka
at last attains Krsna's service in the parakiyarasa or paramour
relationship.  Rasa comes to a full bloom only in the parakiya
mood.  The summit of Lord Caitanya's teachings is that the
parakiya attitude is the permanent feature of the pastimes of the
Lord, both in their appearance [when Krsna descends to Vrajabhumi] and their disappearance [into the invisible Vraja of the
transcendental world].  

	Sringararasa is totally devoid of even an iota of materialism.  The transcendental jiva, in order to enjoy and exchange
pure rasa, becomes a transcendental gopi and renders devotional
service to the transcendental personalities of Sri Radha and Sri
Krsna in the transcendental realm of Vrindavana.  There is not
the slightest tinge of the mundane man-woman relationship in
Vrndavana. Only the purest essence of conjugal love is manifested
in the perfected identity of the soul.  And realization of this
is available only from a pure devotee spiritual master.  Other
than by his grace, this inconceivable truth can never be understood.  It is beyond the realm of speculation and pedantic
scrutiny. Its realization is extremely rare. 

     Perfection eludes the disciple if he does not elevate
himself from the stage of smarana-dasa to apana-dasa.  The
confidential process of apanadasa is most exalted, devoid of the
false posturing of karma, jnana or yoga.  Externally, the devotee
engages himself fully in the chanting the holy name, leading a 
renounced and simple life.  Internally, he keeps the splendorous 
flames of rasa burning with pure intensity all the time.  

	Those sadhakas who are prone to a pompous external display
of devotion or who fail to steady and properly direct their
internal spiritual aspirations are unable to elevate themselves
from the platform of smarana to apana-dasa.  Thus the sadhaka may
linger, unaccomplished, through many lifetimes of devotional
practice.  
Ün______ÜŒ	This path of worship or bhajana is the simplest, but if the
purity of the bhajana is in any way disfigured by a tinge of the
contaminated desires for recognition, distinction or preference,
then the sadhaka is thrown off the path of vraja-sadhana or
bhajana in the mood of Vraja.  One must approach the spiritual 
master with simple humility and learn this pure process properly.

     By always remembering that he is pure spirit soul, part and
parcel of the Absolute Whole, that he has a transcendental
original form that is allperfect, that He has forgotten his
perfect spiritual state and come under the clutches of maya, that
he is offensive to Lord Krsna, being inebriated with the false
designations of his gross body, but by the mercy of his spiritual
master he can regain knowledge of his real self  the method for
the reawakening of the disciple's original identity can be
quickly accomplished.  

	There are two methods of sadhanabhakti: one is vaidhi
(rules and regulations) and the other is raganuga (spontaneous). 
In the beginning, these two methods appear to be contradictory,
but upon comprehension of their real purpose, the differences
between them are dissolved.  The vaidhi method of sadhana arises
from respect for the regulations of scripture. Raganugasadhana
is born out of an intense attraction for the activities of the
residents of Vraja.  The first is the usual method, whereas the
second is extremely rare and confidential. 

	The vaidhibhakta crosschecks all his activities of service
to Krsna with scriptural injunction.  Thus his beginning faith
(sraddha) for the process of devotional service leads him step by
step to nistha (firm faith), then to ruci (taste or attraction),
then asakti (attachment).  When he reaches the first stage of
spontaneity and slight bhava, he discards his dependence upon
scriptural directives as an impediment to his progress.  After
this, he is elevated to the stage of apana-dasa, where the
difference between devotees following vaidhi and raganuga
disappear. [End of footnote 5]

Ã__ÃTo the stage of sampatidasa via raganugasadhana
œ
     In the smaranadasa stage of raganugasadhana, the eleven
sentiments of the gopis are first remembered by the sadhaka;
these sentiments must adorn his emotions before he can remember
the astakaliyalila.  

	There are five levels of remembrance in smaranadasa. 
Initially, his remembrance will not be steady; this level is
called smarana.  Sometimes he remembers the sentiments, his
position and his service, and at other times he forgets.  But by
steady practice of smarana, gradually he reaches permanency of
remembrance, or dharana.  As one meditates on every aspect of the
subject of remembrance, part by part, minutely, dharana develops
into fixed meditation  - this is dhyana.  When dhyana becomes
continual, is is called anusmriti. Following anusmriti is the
fifth level of remembrance, samadhi, when the devotee has noÜl______Ü
interest in anything other than perfect absorption in the
pastimes of Lord Krsna.  

	From the samadhi level of smarana-dasa, the crucial ascension to apana-dasa or the stage of application takes place. For
one who is not adept, elevation through the five stages of
smarana-dasa to apana-dasa may require many yugas of effort; for
a dexterous sadhaka, reaching apana-dasa is accomplished quickly.
	In the apana-dasa stage, identification with the psychophysical body is reduced to insignificance. His spiritual
identity (svarupa) becomes more and more predominant.  Intermittently, it manifests and he experiences sublime ecstasy in
rendering devotional service to Sri Sri RadhaKrsna in Vraja. 
These experiences develop until he spends long periods of time in
Vraja interacting with the residents in his vraja-svarupa, seeing
the dhama and the transcendental pastimes within. 

     The devotee's constant namabhajana inevitably brings about
a face to face meeting with Lord Syamasundera.  By the Lord's
merciful will, all trace of the devotee's subtle body of mind,
intelligence and false ego are extinguished with the demise of
the gross body of five elements.  Thus he enters the sampatiªdasa stage.

	This is when the devotee's pure spiritual form fully
manifests, free of material coverings. In the mood of pure bhava,
he takes up his eternal service to Sri Sri RadhaKrsna in the
transcedental dhama.  He thus becomes a sadhana-siddha or a
perfected soul now reinstated in his svarupa through practice of
sadhana and bhajana. He now serves the Lord in the company of the
nityasiddhas, the eternal associates of the Lord who were never
conditioned. 

Ã_'ÃSummaryœ

     The holy name is the greatest and yet the easiest obtainable
spiritual treasure.  This treasure is obtained by the jiva who
chants with faith and devotion, not caring for  karma, jnana and
yoga.  That jiva quickly and easily ascends to the highest
perfection by following the method of namabhajana described
above.  

	This method is the best of methods, better even than other
methods of bhakti.  The basic requirement for successful accomplishment of namabhajana is that the sadhaka must totally
shun bad association and engage in the practice of devotional
service in the company of saintly devotees of the Lord.  Pure
love of Krsna is the expression of unalloyed devotional service. 
Only a pure devotee's heart has the inclination and capability of
receiving prema; the non-devotee's heart denies it.  Prema
refuses to enter the heart of one who does not keep the company
of pure devotees.  The jiva's decision to accept either good or
bad association has a powerful and lasting influence on his
destiny. 
Ün______ÜŒ     There are three essential traits that must be cultivated to
obtain success in chanting the holy name of the Lord: saintly
association, isolation from the disturbances of mundane life, and
determined, confident enthusiasm.

	After saying this, Srila Haridasa Thakura declared himself
to be very low and materially engrossed, bereft of good association and always engaged in selfdeception.  Although Srila
Haridasa is himself a nityasiddha associate of the Lord, he
expressed himself in this humble way.  Humility is the ornament
of prema. 

Ã__ÃThe Lord's special favor upon Srila Haridasa Thakurœ

     Srila Haridasa continued, "O Lord, kindly shower upon me 
Your causeless mercy (ahaitukikripa).  I pray that You grant me
entry into the realm of bhakti-rasa."  Saying this, Srila
Haridasa fell unconscious in loving ecstasy, fully selfsurrendered at the Lord's lotus feet. 

     [Editor's footnote] By saying this, Srila Haridasa implied
that he was spiritually unaccomplished and therefore had no hope
for the kind of mercy Lord Krsna bestows upon His pure devotees.
In his mood of utter helplessness he simply prayed for Lord
Caitanya's unconditional grace.  Though Srila Haridasa Thakur is
famous for nama-bhajana and his teachings on the glories of the
holy name,  he is also the recipient of Lord Caitanya's special
mercy.  [End of editor's footnote]

     Lord Caitanya was moved by divine loving emotions upon
hearing Srila Haridasa's Thakura's plea for mercy.  Lifting Srila
Haridasa up in His embrace, the Lord then spoke in confidence to
him.  "O Haridasa!  Listen attentively to what I have to say. 
The truth about the holy name will be hidden by mischievious
rascals who will create a dark shroud of ignorance over the
entire world.  At that time, these excellent and unrivalled
instructions of yours about chanting in the association of
saintly persons shall be understood only by a remaining handful
of devotees."

     [Editor's footnote] What did Lord Caitanya mean by 'mischievous rascals'?  The prime candidates for this appellation are
the various upstart sects like the sahajiyas, aulas, baulas and
so on, who propagate bogus mundane doctrines disguised as
Mahaprabhu's own teachings; they indeed conceal from the world
the pure philosophy of Krsna consciousness expounded by the Lord
Himself in His Siksastaka. [End of editor's footnote]

     The Lord continued, "The true path of the holy name will be
followed by saintly souls who are totally detached from material
life.  They will chant the holy name with bhava and will therefore be known be known as rasikabhaktas.  Their bhava will be
that of separation; by their chanting they will relish the
pastimes of RadhaKrsna and the eight principal gopis. 
Ül______ÜŒ     "The jiva is blessed with pure bhakti only on the strength
of his sukriti, or piety and faith.  Not everyone is entitled to
have such devotion, but in order to instill such devotion in the
hearts of the faithful, I have descended to propagate the
chanting of the holy name as the religion for this age.  

[Editor's footnote:] The chanting of Hare Krsna Hare Krsna Krsna
Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare is
factually the jiva's inherent and eternal religion. [End of
editor's footnote]

     "My dear Haridasa, in the accomplishment of this mission I
depend upon your help, and thus I am hearing from you the glories
of the holy name." 
 
     The Harinama Cintamani, this touchstone of the Lord's holy
name, is an unfathomable mine of divine nectar.  Whoever tastes
it is truly fortunate and is blessed by Krsna; he is a great soul
and always blissfully serves Lord Krsna in spontaneous loving
devotion.  I am a fallen soul; I clasp his feet and humbly pray
that the remnants of this nectar should be distributed profusely,
thus spreading divine bliss to everyone. 
 
THUS ENDS SRI HARINAMA CINTAMANI