Hari-nāma Cintāmaṇi

Hari-nāma Cintāmaṇi (Bhaktivinoda Thakura) 

Quotes taken from edition

• https://shyamdasbaba.com/wp-content/uploads/2020/02/Bhaktivinoda_Thakura_Hari_Nama_Cintamani.pdf
• https://occultnthings.com/products/sri-harinama-cintamani-nav049

...which is

• written by Bhaktivinoda Thakura
• translated by Kusakratha Dasa
• edited by Sita Rani Devi Dasi (too bad: with too many editorial errors)
• compiled & published by Sarvasaksi Dasa

Chapter One

Footnotes by Srila Bhaktivinoda Thakura

(8) The earthly planets are made of the five material elements.
The gross material bodies of the conditioned souls are also made of the five material elements. These are all made of gross matter. The conditioned soul's mind, intelligence and false ego are his subtle material body. It is also made of matter.
The individual soul, which is a spiritual spark, is by nature situated in pure goodness. In his original form he has a mind, intelligence, and ego that are made of pure goodness. These are spiritual. They are different from the subtle material body.
(15)
Because

• when one follows the path of philosophical speculation to understand the truth one may sometimes meet sincere devotees, and because
• by following the path of karma one may sometimes act selflessly and also offer the results of His work to the Supreme Lord,

jnana and karma - the two indirect paths of devotional service - lead one to the temple of Bhakti-devi (the goddess of devotion).
However, in Kali-yuga these paths of indirect devotional service have become corrupted.

• Instead of sincere devotees, hypocrites who wrap themselves in the flag of religion are now prominent.
• Instead of activities to purify the heart, activities that make one yearn for sense pleasures are now prominent.

Therefore, by following the path of indirect direct devotional service one does not now attain auspiciousness.
In Dvapara-yuga Deity worship was the primary spiritual path. By various kinds of wickedness even that Deity worship is now also often corrupted.

Chapter Two: nama-grahana-bicara - Chanting the Holy Name

35. "In this world of birth and death the individual souls and Lord Krsna's holy name alone are spiritual. All else is made of matter.

...with footnote (6): Everything in the material world is made of maya. It is dull and inert. 

1. By Lord Krsna's will some individual souls are imprisoned in the material world. They are the only spiritual entities in the material world. 
2. Assuming the form of His holy name, Lord Krsna has descended into the material world. The holy name is thus the second spiritual entity in the material world. 

Thus in the material world two kinds of spiritual entities are present: 

1. the individual spirit souls and 
2. Lord Krsna's holy name. 

The demigods headed by Brahma are all vibhinnamsa potencies of the Lord. Thus they are counted among the individual souls.

61. "Considerations of the proper time or place, of impurity, of rules and regulations, or of anything else have no bearing on chanting the holy name, for the holy name is very powerful.

Chapter Three: namabhasa-bicara

12. "Lord Krsna and the individual souls are master and servants, and the world of maya is dull, lifeless, and worthless. When a soul does not know these truths, the shadow of ignorance falls on his head. (2)

13. "The anarthas are: 

• thirst for worthless material things, 
• weakness of heart, and 
• offenses. 

Like clouds, these anarthas block the sun of the holy name. (3)

14. "When these clouds block the light emanating from the sun of the holy name, namabhasa is present. However, the self-perfect holy name of Lord Krsna is always uncovered.

15. "As long as he does not understand his relationship with Lord Krsna, the individual soul will take shelter of namabhasa.

16. "However, if an individual soul takes shelter of a bonda fide spiritual master and becomes expert in devotional service, the clouds of anarthas flee from him.

Sambandha (Relationship), Abhidheya (Activities of Devotional Service), and Prayojana (Pure Love for Lord Krsna)

17. "When these clouds and fog are gone, then the sun of the holy name shines brightly. To the devotee the holy name then gives the gift of pure love (prema) for Lord Krsna.

18. "The bona fide spiritual master then gives knowledge of the soul's relationship with Lord Krsna. Then the spiritual master gives the devotional service of chanting the holy name, service. That is called abhidheya.

19. "Soon shining very brightly, the sun of the holy name chases away the clouds of anarthas.

20. "When the holy name gives a great treasure of spiritual love (prema), that is called prayojana. Then the soul is filled with love as he chants the holy name.

23. "Forgetting that that are Lord Krsna's eternal servants, and therefore seeking happiness away from Lord Krsna, some souls are thrown into the world of maya.

24. "Maya's world is a prison house for these souls, a prison house where punishment is given to correct the criminal souls who have rebelled against Lord Krsna. (0)

25-26. "However, if one of those souls, by a saintly Vaisnava's mercy, understands his relationship with Lord Krsna (5) and chants Lord Krsna's holy name, then he attains a great treasure of spiritual love, a treasure that is the essence of all religious activities. Such a soul feels only horror and contempt at the

prospect of impersonal liberation.

...with footnote (5): This is true knowledge of the individual soul's relationship with Lord Krsna:

• "I, an infinitesimal conscious being, am Lord Krsna's eternal servant. 
• Lord Krsna, the all-powerful conscious being, is my only master. 
• This dull and inert material world is a prison house meant to reform me." 

27. "However, as long as he has no certain knowledge of his relationship with Lord Krsna, a soul will naturally take shelter of namabhasa. (6)

The Results of Namabhasa Chanting

28. Namabhasa  chanting brings many auspicious benefits. By it the individual soul attains great piety. That is inevitable. (7)

29. By namabhasa sins are destroyed. By namabhasa liberation is attained.

30. "By namabhasa one becomes purified of the mud of materialism. By namabhasa all diseases are cured.

31. "All fears flee from namabhasa. A person who chants namabhasa is safe from all calamities.

32. "Yaksas, raksasas, bhutas (ghosts), pretas (goblins), evil planets, and anarthas all flee from namabhasa.

33. "By namabhasa the souls fallen into hell are delivered. From namabhasa all past karma flees.

34. Namabhasa  is better than all the Vedas and all holy places. Namabhasa is the best of all auspicious deeds.

Attaining Vaikuntha by Namabhasa 

35. "Namabhasa brings the four goals that are 

1. piety, 
2. economic development, 
3. sense gratification, and 
4. liberation. 

All-powerful namabhasa delivers the conditioned souls.

36. "Namabhasa  fills the world with bliss. It is the only shelter for the shelterless. It places one in the best possible position.

37. "By namabhasa one attains Vaikuntha and the other spiritual realms. In the Kali-yuga all scriptures especially recommend namabhasa.

Sanketa (Hint), Parihasa (Joking), Stobha (Mocking), and Hela (Inattention and Contempt) Are the Four Kinds of Namabhasa 

38. "I know four kinds of namabhasa. They are 

1. sanketa (hint), 
2. parihasa (joking), 
3. stobha (mocking), and 
4. hela (inattention and contempt). (8)

Two Kinds of Namabhasa  in Sanketa (a Hint of the Holy Name)

39. "One kind of sanketa namabhasa is when the chanter, although aware that he speaks the name of Lord Visnu intends that it refer to someone else, to something material. The other kind is when the chanter is not aware of the name of Lord Visnu, but speaks it anyway.

90. "In this way there are two kinds of sanketa namabhasa. The scriptures give Ajamila as an example of the first kind.

91. "When they say 'harama harama', the Muslims easily become delivered. This is an example of the second kind of sanketa namabhasa

92. "Even though in sanketa namabhasa the chanter refers to someone or something other than the Lord, the power of the holy name is not lost.

Parihasa (Joking) Namabhasa 

03. "When one says the holy name as a joke that is parihasa namabhasa. By speaking this kind of namabhasa persons like Jarasandha become delivered from the world of birth and death.

Stobha (Mocking) Namabhasa 

99. "By chanting namabhasa to mock the holy name, persons like Sisupala cut the noose of birth and death.

Hela (Inattention and Contempt) Namabhasa 

95. "When one chants the holy names of Krsna and Rama inattentively or with contempt, that is hela namabhasa. 

96. "By chanting these kinds of namabhasa, the molecchas (outcastes) become delivered. The materialists and spiritually lazy people follow this path.

Sraddha (With Faith) and Hela (With Contempt) are Two Divisions of Namabhasa 

97. "If one chants with faith but also with anarthas, his chanting is called sraddha namabhasa.

98. "The kinds of namabhasa that 

• begin with sanketa and 
• end with hela 

are chanting without faith, chanting with contempt.

99. "By chanting namabhasa with contempt one destroys sins and attains liberation. (9)

Namabhasa Chanting of the Holy Name Destroys Anarthas and Gives Prema (Pure Love for Lord Krsna)

50. "By namabhasa chanting one can obtain everything except pure love (prema). By namabhasa one comes to the stage of pure chanting (suddha-nama).

51. "When the anarthas have fled, pure chanting becomes manifest. Then pure love for Lord Krsna (krsna-prema) becomes manifest.

52. "Namabhasa has no power to give pure love (prema) directly. Only proper chanting, following the rules of chanting, gives pure love.

How Namabhasa  and Offensive Chanting Are Different

53. "I offer my respectful obeisances to anyone who, avoiding offenses to the holy name, performs namabhasa chanting of the holy name.

54."0 Supreme Lord, I declare that namabhasa chanting is endlessly better than karma or jnana.

55. "If by namabhasa chanting one attains faith, the faith that is the root of attraction to Lord Krsna, then the chanter will become purified. Pure chanting of the holy name will be manifest before him.

Pratibimba Namabhasa ( the Reflection of the Holy Name)

58-59. "A person who sees how other souls have pure faith may attain sraddhabhasa (dim faith) in his heart, but them may also 

• yearn after sense pleasure or impersonal liberation and 
• work day and night to attain it .

60. "This kind of faith is only the outward symptom of faith. It is not true faith itself. The scriptures call this kind of faith pratibimba-sraddhabhasa (the reflection of faith).

61. "When a person who possesses pratibimba-sraddhabhasa chants the holy name, his chanting is always pratibimba-namabhasa (the reflection of the holy name).

From Pratibimba-namabhasa the Mayavada Fallacy Appears

62. "This kind of namabhasa leads to the mayavada fallacy.

Cheating Pratibimba-namabhasa Is an Offense to the Holy Name

63. "A person who thinks the holy name is only the means (sadhana) to a higher eternal goal (sadhya), sullies the glory of the holy name. Because of that offense he perishes.

How Chaya-namabhasa and Pratibimba-namabhasa Are Different

69. "Chaya-namabhasa (the shadow of the holy name) comes only from 

• ignorance, and 
• weakness of heart.

65. "The holy name cleans away those two defects. However, the holy name increases the defects that cause pratibimba-namabhasa.

71. "The mayavadis  approach the holy name and pray for sense pleasures or impersonal liberation, but the holy name cheats them and gives them only sufferings.

By Namabhasa Chanting the Mayavadis Attain Sayujya-mukti ( Impersonal Liberation), Which Is Mukty-abhasa (the Dim Light of Liberation)

78. Being like a kalpa-vrksa tree, namabhasa chanting gives to the mayavadis the impersonal liberation they desire.

79. "When it is reflected as pratimbimba-namabhasa, the all-powerful holy name gives mukty-abhasa (the dim light of liberation).

80. "Among the five kinds of liberation the liberation called sayujya-mukti (impersonal liberation) is mukty-abhasa (the dim light of l iberation). Its only benefit is that it destroys all sufferings. However, at the end it ruins everything.

The Mayavadis Do Not Attain Eternal Happiness

81. "Bewildered by maya, ordinary people think they will find happiness in maya. When he attains sayujya-mukti ( impersonal liberation), the soul attains only sukhabhasa (the dim light of happiness).

82. "The highest pleasure is service to the eternal, blissful, and all-knowing Supreme Personality of Godhead. However, when the soul attains sayujya-mukti, his memory of Lord Krsna is erased.

Chapter Four (about the 1st offence against pure chanting): Sadhu-ninda - Blasphemy of the Great Saintly Persons

The Qualities of a Grhastha Devotee

26. "0 Lord, You taught Raghunatha dasa how to be a householder devotee. (0)

27. "You said to him: Be peaceful. Go home. Don't be a madman. Gradually you will cross to the farther shore of the ocean ofbirth and death.

28. " Turn away from monkey-renunciation. (5) Without attachment, accept what material pleasures are appropriate.

29. " In your heart keep spiritual faith. Externally act like an ordinary person. Lord Krsna will soon deliver you.'

The Qualities of a Devotee Who Has Renounced Grhastha Life

30. "Seeing that Raghunatha dasa had renounced grhastha life, You gave him these instructions wonderful to hear:

31. " Don't hear gossip. Don't speak gossip. Don't eat opulent foods. Don't wear opulent clothing.

32. "Don't desire that others will honor you. You give all honor to others. Always chant Lord Krsna s holy name. In your heart serve Sri Sri Radha-Krsna in Vraja.'

To Find Fault With a Vaisnava is Blasphemy of a Vaisnava — Criticizing a Vaisnava's Birth, His Previous Faults, the Almost Comepletely Destroyed Remnant of His Previous Faults, and His Momentary Lapses

58-59. "A person who criticizes a Vaisnava's 

• birth, 
• previous faults, 
• the almost completely destroyed remnant of his previous faults, or 
• his momentary lapses 

is a fool who will be punished by Yamaraja. (11)

60. "Lord Krsna will not forgive anyone who criticizes a true Vaisnava, a Vaisnava in whose mouth the glories of the holy name stay.

61. "Anyone who, 

• turning away from 
• dharma, 
• yoga, 
• yajna, and the 
• jnana-kanda part of the Vedas, 
• instead worships Lord Krsna's holy name 

is the best of persons.

Bad Association is of Two Kinds. Of the Two: Improper Association with Women

70. "A Vaisnava should always avoid the association of ordinary people. By associating with nondevotees one comes to criticize saintly devotees.

71. "Bad association is of two kinds. This all the scriptures say. (13) Of these two improper association with women is one kind of bad association.

72. "Associating with a man who is too attached to women is also considered bad association. (10) A spirit soul who avoids associating with such persons becomes fortunate.

Improper Association with Women

73. "A husband and wife may stay together in Krsna-conscious family life. The scriptures do not call that bad association.

79. "However, a person who is attached to women in ways that break the rules of religion is wicked. That is the scriptures opinion.

The Second Kind of Bad Association (Association with Persons Who Are Not Devotees of Lord Krsna) Is of Three Kinds

75. "Wicked persons who are not devotees of Lord Krsna are of three kinds: 

1. mayavadis, 
2. hypocrites who wrap themselves in the flag of religion, and 
3. atheists.

One Should Avoid Persons Who Criticize Saintly Devotees

76. "One should avoid the association of persons who criticize saintly devotees.

77. "Anyone who avoids these persons, chants Lord Krsna's holy name, and takes shelter of Lord Krsna and no one else, attains a great treasure of pure love for Lord Krsna (krsna-prema).

Chapter Five (about the 2nd offence against pure chanting): Devantare Svatantraparadha - To Consider the Names of the Demigods Like Lord Siva or Lord Brahma To Be Equal to or Independent of the Name of Lord Visnu

What a Grhastha Vaisnava Should Do

38. "Turning away from the idea that his true duty is material in nature, the grhastha should act in a spirit of devotional service.

Earning His Livelihood by Working Within the Institution of Four Varnas, A Resident of the World of Birth and Death Can Walk on the Path of Devotional Service

46. "If one follows the four varnas but does not worship Lord Krsna, he will be thrown into hell.

47. "Outside of the rules of the varnas a grhastha should do nothing. All grhastha's duties are within the varnas.

48. "In this world one should follow the duties of the varnas and also worship Lord Krsna.

49. "Following the varna's rules, one should worship Lord Krsna.

50. "This is called bhakti-yoga (the yoga of devotional service). By practicing bhakti-yoga at the end one finds ecstatic love (bhava) for Lord Krsna arise within him. That is the conclusion of all the scriptures.

51. "When ecstatic love for Lord Krsna arises, there is no need to follow the many rules and regulations. When this ecstatic love arises, the soul s journey taken in the vehicle of the material body is successful. (10)

...with note (10): As long as he is in the stage where he must follow rules and regulations, the conditioned soul should follow varnasrama. However, as he worships and worships the Lord, the soul eventually finds that ecstatic love (bhava) for the Lord rises within him. When love rises within him, the soul becomes beautiful in nature. Then he may send the rules and regulations away, for he has risen above them. The people in general cannot understand this stage. Pure ecstatic love (suddha-bhava) appears by its own wish.

52. "In this way a grhastha Vaisnava attains the Supreme, who is not different from His name. He meets Lord Visnu, who is not different from His holy name.

The Relationship Between Visnu and Brahman

62. "Lord Visnu is the Supreme Truth. He has a qualityless feature and a feature with qualities. Still He remains one.

63. "Breaking apart all obstacles, Lord Visnu's inconceivable potencies easily reveal the Lord's sublime handsomeness. (12)

60. "The individual souls, however, have very small intell igence. They do not have inconceivable potencies.

65. "If they try with their l imi ted intel l igence to understand the Supreme Controller, they will attain only a very limited understanding of Him. They do not have much power to understand Him.

66. "If they turn from Lord Visnu and worship the demigods (13) or the impersonal Brahman, they will be in a position where they do not know what is good for them and what is not.

The Devotees and Mayavadis Act Differently

71. "A saintly devotee takes shelter of the holy name alone. He worships Lord Krsna as the only Supreme Lord. He turns from other Deities.

72. "However, he does not blaspheme the demigods or other scriptures. Saying, They are servants of Lord Krsna', he worships and honors the demigods. (15)

73. "Every day a grhastha devotee places offerings before Lord Krsna. With these offerings he places the demigods, pitas, and people in general.

79. "Whenever he sees the Deities of the demigods, he says, He is a servant of Lord Krsna', and then he bows down to offer respect.

Chapter Six (about the 3rd offence against pure chanting): Gurv-avajna - To Disobey the Orders of the Spiritual Master

A Person Who Has Renounced Grhastha Life Should Take Shelter of a Spiritual Master Who Is Not a Grhastha

17. "A person who, for whatever reason, renounces grhastha life and accepts another asrama, and who at the end has not found direction in spiritual life should seek out a saintly spiritual master.

24. "The diksa-guru gives the mantra of Lord Krsna's holy names. (7) The siksa-guru teaches the truth about Lord Krsna. Every Vaisnava is qualified to be a siksa-guru. Every Vaisnava thus becoems the father of others' good fortune.

By Accepting a Krsna-mantra From a Mayavadt One Does Not Attain the Greatest Treasure

29. "By accepting a Krsna-mantra from a mayavadi one does not attain the greatest treasure.

One Should Not Accept A Spiritual Master Who Is Not a Pure Devotee (Suddha­ bhakta)

30. "A person who teaches a philosophy opposed to the truth, and a person who accepts that untrue philosophy both go to hell. They are not delivered.

31. "A person who rejects pure devotional service (suddha-bhakti) and teaches something else spends his life in debate, speaking arguments and counter­ arguments.

32. "How can such a person be a spiritual master? How will he deliver the conditioned souls? If he himself has not attained perfection, how can he give auspiciousness to others?

33. "How can a person who is not a pure devotee (suddha-bhakta) be qualified as a spiritual master? This all the scriptures say.

The Situation Where One Should Reject His Spiritual Master

42. "By bad association a person's qualification to be a spiritual master may be destroyed if events like the following occur.

43. "First he may be the foremost of bona fide spiritual masters (sad-guru­ pradhana). But then, by committing offenses to the holy name, he may become a person whose knowledge is destroyed.

44. "Becoming an enemy of the Vaisnavas, he loses the taste for the nectar of the holy name. Gradually he becomes a slave of money and women.

45. "Rejecting that spiritual master, and by Lord Krsna's mercy again obtaining a true spiritual master, the devotee purely chants the holy name.

61-62. "If by associating with wicked people or taking shelter of the philosophy of wicked books one disobeys his nama-guru (13), one should throw that association or those books far away, grasp his spiritual master's feet and confess his misdeeds.

Chapter Seven (about the 4th offence against pure chanting): Sruti-sastra-ninda - To Blaspheme the Vedic Literature or Literature in Pursuance of the Vedic Version

The Vedic Scriptures Are the Only Evidence for the Truth

3. "The Sruti-sastra, Vedas, Upanisads, and Puranas are manifested from Lord Krsna's breathing. In every situation they are the best evidence for the truth.

6. "Human knowledge is plagued by four defects: imperfect senses (karanapatava), mistakes (bhrama), the tendency to cheat (vipralipsa), and illusions (pramada).

7. "The four Vedas are free from these defects. Without the Vedas one cannot walk on the path to the highest spiritual goal of life.

11. "The words of the Vedas are the best evidence. This evidence reveals nine truths. The teachings of the Vedas may also be described as 

• sambandha (the relationship between the individual souls and the Supreme Lord), 
• abhidheya (the activities of that relationship, or devotional service), and 
• prayojana (the soul's true need, which is to love the Supreme Lord).

The Individual Spirit Souls Are Inconceivably Simultaneously One and Different From the Lord (Acintya-bhedabheda)

21. Whether in the material world or the spiritual world, the individual spirit souls are all simultaneously, inconceivably one and different from the Supreme Lord.

22. "The individual spirit souls and the lifeless and inert material energy, indeed everything that exists, are all Lord Krsna s potencies. This the Vedic sciptures say.

23. "Understanding this truth, the individual spirit soul thinks, I am Lord Krsna s servant. Lord Krsna is my master eternally. He is glorious like a spiritual sun.'

24. "The Vedas speak the doctrine of sakti-parinama (that the material world is manifest by Lord Krsna's potencies). The doctrine of vivarta (that the Supreme transforms Himself to become the material world) is false, a trick propounded by wicked-minded blasphemers of the Vedas. (5)

...with footnote (5): The Vedas teach that the world is manifested by the Supreme Lord's inconceivable potencies. The idea that the Supreme transforms Himself into the world is an idea very opposed to the Vedas.

Abhidheya — the Nine Kinds of Activities in Devotional Service

27. The nine kinds of activities in devotional service are 

1. hearing (sravana),
2. chanting (kirtana), 
3. remembering (smrti), 
4. worshiping the Deity in the temple (pujana), 
5. serving (paricarya) 
6. carrying out orders (dasya), 
7. praying (vandana),
8. serving Krsna as a friend (sakhya), and 
9. sacrificing everything for Him (atma­ nivedana).

28. "Of these activities of devotional service the activity of chanting the holy name is the best. Therefore the Vedas preached the glories of chanting the sacred syllable om.

Prayojana — Pure Love (Prema) for Lord Krsna

29. "When he takes shelter of pure devotional service, a human being eventually attains, by the power of Lord Krsna's mercy, a great wealth of pure love for Lord Krsna. (6)

The Mayavadts Accept a Very Wicked Philosophy, a Philosophy That Opposes the Vedas

40. "In addition to these wicked philosophies, the mayavada philosophy also opposes pure devotional service (suddha-bhakti).

41. "The mayavada philosophy is opposed to the true scriptures. It is hidden Buddhism. It is a perversion of the Veda s teachings. It is widely accepted in the age of Kali.

43-44. "As Jaimini gave a perverted explanation of the Vedas to the world, so did the original teacher of the mayavadis. Concealing the descriptions of devotional service that are the actual heart of the Vedas' words, he taught a philosophy identical with Buddhism. (7)

...with footnote (7): Astavakra, Pseudo-Dattatreya, Govinda Muni, Gaurapada, Sankara, the followers of Sankara, and the ~ara-mimamsakas are examples of mayavadi-gurus. 

The attainment of nirvana is the primary teaching of Buddhism. Although they do not believe in the existence of Brahman, the Buddhists teach that the highest spiritual attainment is merging into the void, a condition identical with the mayavadis merging into the qualityless Brahman. These philosophies are both very opposed to eternal devotional service.

53. "All the Vedas declare, Chant the holy name of Lord Krsna. By chanting you will attain spiritual love and bliss that have no end.

54. "Again they say, The great liberates souls in the spiritual world always chant the holy name (nama-sankirtana).'

The Tamasa-tantras (Scriptures of Darkness and Ignorance) Oppose the Vedas

55. "In Kali-yuga even famous influential persons reject the nectar of the spiritual Supreme Personality of Godhead Krsna's holy name and instead worship the goddess Maya-sakti.

56. "Following the Tamasa-tantras, they criticize the Vedas. Fond of wine and flesh, the perish because of their sins.

57. "They will not touch even a drop of Lord Krsna's holy name. They do not attain Lord Krsna's abode of Vrndavana.

Chapter Eight (about the 5th offence against pure chanting): Name Artha-vada Aparadha - To Consider the Glories of Chanting Hare Krsna To Be Imagination and To Give Some Interpretation on the Holy Name of the Lord

The Glory of the Holy Name

3. "The Vedic scriptures say: Kind Lord Krsna gives His mercy to anyone who with faith, or even with contempt, chants the holy name.'

5. "No meditation in the world is like the holy name. No philosophy brings a result like the holy name.

6. "No renunciation is greater than the holy name. Nothing will ever be equal to the holy name.

7. "No piety in this world is l ike the holy name. In my thoughts I do not see any goal greater than the holy name.

By Namabhasa (the Dim LIght of the Holy Name) One Attains All the Benefits Attained by Karma (Pious Deeds) and by Knowledge of Brahman

30. "By namabhasa one attains all the results of karma. By namabhasa one meets all the results attained by jnana.

31. "By namabhasa one attains a greater result. The holy name has the power to give a result greater than what karma and jnana can give. (6)

Chapter Nine (about the 6th offence against pure chanting): Nama-bale Papa-buddhih - To Commit Sinful Activities on the Strength of the Holy Name of the Lord

5. Sin is divided into 

1. papa (sin), 
2. papa-bija (the seed of sin) or papa vasana (the desire for sin), and 
3. avidya (ignorance), which is the root of sin.

These three bring suffering to the conditioned souls. (1)

15. "In the time between sinful and sinless life there is a time of some days where the scent of sin lingers. (0)

19. "They who follow the path of jnana struggle to control the senses. But because they do not take shelter of You, 0 Lord, they quickly fall down.

23-24. "If a he deliberately commits sin on the strength of the holy name, a mischiefmonger who takes shelter of trying to cheat the holy name attains, because of his offense to the holy name, grief, fear, and death.

27. "However, if a person commits sin on the strength of chanting, he is not eligible to perform atonement. His future is very inauspicious.

28. "Even after many punishments of Yamaraja he is not delivered from his offense.

29. "Even if he thinks of committing a sin in that way he will be punished. Who can measure his punishment if he acts?

A Cheater Who Trusts the Holy Name and then Sins Is Renounced Like the Monkeys (Markata-vairagya)

30. "In the scriptures it is heard that the holy name removes more sins than a great sinner can commit in many mil l ions of bir ths.

31. "The five kinds of sin, including even the greatest sins, flee from namabhasa chanting of the holy name. This the scriptures say again and again.

32. "A cheater who has faith in these truths may try to cheat the holy name.

33. "Renouncing troublesome grhastha life, he may accept the garments of sannyasi. Lusting after women and money, he may travel from place to place.

39. "0 Lord, You have called such a person a markata-vairagi (monkey­ sannyasi). Pretending to be a sannyasi, he likes to spend time chatting with women. (7) 

...with footnotes 

(6) Sinful acts are of two kinds: accidental and deliberate. When with a steady mind one carefully thinks, "I will do this one sin.", that is deliberate sin. The two kinds of sin are very different.

(7) In relation to Chota Haridasa, Lord Caitanya criticized such persons, calling them "markata-vairagi" (monkey-sannyasi). This is described in Sri Caitanya­ caritamrta. A sannyasi who talks with women is a markata-vairagi.

Persons Who Do Not Sincerely Take Shelter of the Holy Name Cannot Avoid This Offense

35. "A person who pretends to be a sannyasi but in truth lives like a grhastha is not fit to be spoken to. He pushes the whole world into danger.

36. "A person may live as a grhastha, or he may go to the forest and live as a sannyasi. Either way he is not at fault. He should live a sinless life, chant the holy name, and be happy. (8)

By Associating with Cheaters, a Person Whose Chanting in amabhasa Will Commit This Offense

37. "If they associate with bad people, persons whose chanting in namabhasa will inevitably commit this offense.

38. "When pure chanting of the holy name (suddha-nama) rises in the heart, the devotee will not commit this offense.

46. "One should throw far away the offense of committing sin on the strength of chanting. Day and night one's mouth should say, Hari! Hari! '

Chapter Ten (about the 7th offence against pure chanting): Sraddha-hina-jane Namopadesa - To Instruct a Faithless Person About the Glories of the Holy Name

5. "Noble birth, good family, learning, strength, and a wealth of knowledge do not make one qualified to hear about the holy name.

6. "Firm faith alone makes one qualified to hear the glories of the holy name. That is the opinion of the scriptures. That faith is described everywhere in the scriptures. (I)

To Give the Holy Name to Faithless Persons Is an Offense to the Holy Name

7. "A saintly devotee will not give the holy name to a person in whom faith in the holy name has not taken birth. That is the right behavior for a Vaisnava.

8. "If he gets the holy name of Lord Krsna, a faithless person will show disrespect. This all the scriptures say.

9. "If one gives a jewel to a pig, the pig will only trample it in the dust. If one gives fine garments to a monkey, the monkey will only rip them to shreds and throw them away.

10. "The faithless person will only perish from his offenses to the holy name, and the devotee who gives him the name will quickly become a nondevotee.

15. " 0 my brother, for as many days as you have no faith in the holy name, you are not qualified to accept the holy name.

16. " Therefore please renounce the desire for fame. Be humble and hear the glories of the holy name from the mouths of the scriptures and the saints.

17. " When you have faith in the holy name a saintly spiritual master will give the holy name to you, 0 my brother. the holy name is a great treasure.'

18. "If, out of greed for money, someone gives the holy name to a faithless person, by that offense the giver goes to hell. (3)

...with footnote (2): "The holy name removes all sins. Therefore, when I commit sins, I no longer need fear anything. I will always chant the holy name of Lord Krsna, everyone will call me a Vaisnava and offer dandavat obeisances to me. I will be free from having to work to maintain myself. By chanting the holy name I will destroy all my sins. The result of my chanting the holy name is that I will be very happy in this world of birth and death." A person who thinks in this way about his acceptance of the holy name has dishonorable intentions. He is a cheater.

22. "Then the Lord gave an order to preach the glories of the holy name."

23. The Lord said, "To faithful persons you should teach the glories of the holy name. Fill every country with the glories of the holy name.

29. "Louldy perform sankirtana. Faithfull preach. When they become faithful, the people will approach a bona fide spiritual master.

25. "From the bona fide spiritual master the people will accept the holy name. Then they will easily attain the great treasure of pure love for Lord Krsna (krsna­ prema-dhana).

26. "Make the thieves, swindlers, prostitutes, and others attached to sin give up even the thought of sin. Give them a great treasure of faith.

27. "When they become very faithful, then teach them about the holy name. In this way give the holy name to every country.

The Result of This Offense

28. "If one does not follow this way of distributing the great treasure of spiritual love, and if one commits this offense, then he will fall into hell .

29. "If he gives the holy name to a faithless disicple, the spiritual master commits this offense. The spiritual paster s ability to taste the nectar of devotional service is then blocked.

3Q. "Because of this offense the spiritual master and the disciple both go to hell. This offense is very serious."

First One Should Instill Faith, Then One May Teach About the Holy Name

Chapter Eleven (about the 8th offence against pure chanting): Anya-subha-karmer Sahita namake Tulya-jnana - To Consider the Chanting of Hare Krsna One of the Auspicious Ritualistic Activities Offered in the Vedas as Fruitive Activities (Karma-kanda)

The Nature of the Holy Name

5. "(O Lord, ) Your primary names are not in any way different from You. Your holy name is not material.

6. "Descending from the world of Goloka, Your holy name enters Your devotees mouths.

7. "Your holy name enters the spirit soul, fills the material body, and dances on the tongue and in other parts of the body also.

Auspicious Pious Deeds As the Way to Attain the Goal of Life

18. Material things and material situations have no spiritual bliss. Still, they may be auspicious for the conditioned soul, for they may gradually lead him to perfection. (4)

...with as footnote (4): The conditioned souls have no power to renounce ordinary material activities. All their thoughts and deeds are mixed with material things. A person who uses material pious activities (karma) to find pure devotional service, which is beyond the touch of matter, is expert.

19. "Therefore auspicious pious deeds may be a means to attain the final perfection that is pure love (prema) for Lord Krsna.

That Means Brings a Delay in Attaining Perfection

20. "When pious deeds are employed, the attainment of perfection is delayed. That is because of the distance that stands between the means and the goal. (5)

Why Is the Holy Name the True Means When One Strives For Perfection?

21. "0 Lord, You mercifully gave to the world the holy name of Lord Krsna. Intelligent souls will chant the holy name to attain perfection.

22. "The holy name is the primary way to attain perfection. That is the scriptures' conclusion. Other  pious deeds are counted as secondary ways to attain perfection.

The Holy Name Is Both the Means and the Goal

27. "Lord Krsna's holy name is perfect and blissful Lord Krsna Himself. Therefore the holy name is itself the goal. Attaining the glory of the holy name is the attainment of perfection.

28. "Manifest on the surface of the earth, the holy name is also the means to attain perfection. It is both the means and the goal. This all the scriptures say.

29. "According to their qualification, different souls understand the holy name differently. For some the holy name is the means to attain perfection. For others the holy name is the beautiful, wonderful goal. (7)

...with as footnote (7): Here "different qualification" means that as long as the soul is not attracted to spiritual life the soul will consider the chanting of the holy names as a means to an end. Thus he engages in blissful spiritual activities as the means to attain a[nother!] goal.

Material Pious Deeds Are the Secondary Way to Attain Perfection. The Holy Name Is The Primary Way

30. "The glorious ways to attain perfection are of two kinds. 

• Material pious deeds are the secondary way, and 
• the holy name is the primary way. (8)

...with as footnote (8): 

• The chanting of the holy name is the primary spiritual means and 
• the performance of material pious deeds is the secondary means. 

They who know the truth say that chanting the holy name is better than performing material pious deeds.

The Holy Name Is Beyond the Touch of the Material Senses

31. "In the scriptures it is said that material pious deeds are not equal to the holy name. That truth is at the heart of all the scriptures.

32. "Anyone who with a sincere heart chants the holy name of Lord Krsna finds spiritual happiness ;  happiness beyond the touch of the material senses dances within his heart.

33. "That spiritual happiness is part of the holy name's nature. Nothing is more wonderful than the holy name's pastimes and bliss.

That Happiness of Impersonal Liberation Is A Shadow of That Happiness

34."The happiness of impersonal liberation is only a shadow of the happiness of chanting the holy name.

35. "I know that the happiness of impersonal liberation is very small and trifling, but the bliss of chanting Lord Krsna s holy name is very great and glorious.

Chanting the Holy Name Is Different From Material Pious Deeds

36. "At the time of performing sadhana, the holy name is the means to attain perfection. At the time when one attains perfection, the holy name is the beautiful and wonderful goal.

37. "The holy name is both the means and the final goal. Material pious deeds are not the final goal.

38. "Ordinary pious deeds all take shelter of matter. The holy name is spiritual. It is eternal and self-perfect.

39. "At the time of performing sadhana, the holy name is always pure and free of any defect, even though the aspiring devotee (sadhaka) may have 

• many anarthas, 
• many unwanted defects and 
• impurities.

40. "By chanting the holy name and associating with devotees, the aspirant chases away his material misconceptions. When his anarthas are no more, the pure chanting of the holy name comes to him.

41. "Abandoning material pious deeds, at the end he takes shelter of ecstatic love for Lord Krsna.

42. "However, a person who takes shelter of the holy name never abandons the holy name. When he attains perfection he attains pure chanting of the holy name.

43. "In this way the chanting of the holy name is different from material pious deeds. The holy name has wonderful transcendental qualities.

44. "By the spiritual master's mercy, even at the time of sadhana one may understand the wonderful glory of the holy name. This the Vedas confirm. (9)

...with as footnote (9): 

• From faith comes association with devotees.
• From association with devotees come the activities of devotional service. 
• Again and again performing the activities of devotional service, one becomes free from anarthas.
• When anartahs are gone one attains pure chanting of the holy name. 

This is the sequence of events 

• beginning with faith and 
• concluding in spiritual bliss. 

When engaged in devotional service by the spiritual master's mercy, one should have faith. 

One who does not have faith commits an offense to the holy name. His anarthas increase.

45. "If at the time of sadhana one does not understand the holy name's glory, one is a great fool, an offender.

Haridasa Thakura's Faith in the Holy Name

59. "0 Lord, please be merciful to me. Assuming the form of the holy name, please always dance on my tongue. I grasp Your feet.

55. "Keep me here, or take me there. Wherever You place me, please give me the nectar of Lord Krsna's holy name. (12)

...with as footnote (12): "Here" is the material world. "There" is the spiritual world.

56. "To give the holy name to the people of this world You have descended to this place. Please accept me as one of those people.

57. "I am the most fallen. But You are the deliverer of the most fallen. 0 purifier of the fallen, that is our relationship.

58. "Our relationship can never be broken. Now this fallen person begs from You the nectar of the holy name.

...with final footnote (13): The chanting of the holy name is always the best spiritual activity in every yuga. However, in the Kali-yuga the people have no faith to properly execute material pious activities. Becoming the yuga-dharma (religion of the age), the holy name descended to the material world and rescued the people of the world from their sufferings.

Chapter Twelve (about the 9th offence against pure chanting): Pramada -  To Be Inattentive While Chanting the Holy Name

Footnote (1): Lord Caitanya said to Sanatana Gosvami (Sri Caitanya-caritamrta, Madhya 22.134):

eka anga sadhe keha sadhe bahu anga

nistha hoile upaj aya premera taranga

"When one is firmly fixed in devotional service, whether he executes one or many processes of devotional service, the waves of love of Godhead will awaken."*

First one should abandon pramada, or inattention. Then faith in the practice (sadhana) of devotional service will take birth within one.

Inattention Is Called "Pramada"

6. "The root meaning of pramada' is inattention'. 0 Lord, from inattention all anarthas come.

Three Kinds of Inattention

7. "The wise say 

• indifference, 
• inertia, and 
• distraction 

are the three kinds of inattention. (2)

Footnote (2): 

• Indifference to devotional service means a lack of faith, 
• inertia means laziness, and 
• distraction means the mind dwelling on other things.

As Long as One Has Not Yet Attained Anuraga (Attraction) One Must Chant the Holy Name Very Carefully

8. "If a certain spirit soul by some good fortune chants Lord Krsna's holy name, that soul should carefully chant a prescribed number of holy names. Then attraction for the holy name will arise within him. (3)

9. "As long as that attraction has not yet arisen, he should always chant the holy name very carefully.

The Aspiring Devotee Should Carefully Make His Mind Steady

10. "Everyone is naturally attracted to material sense objects. When one remembers them, one becomes attracted to sense objects. (4)

11. "Attracted to other things, one may become indifferent to the holy name. Chanting japa every day, one will still not make his thoughts become plunged in the holy name.

12. "His thoughts will be in one direction, and the holy name will be in another direction. How can that person attain the auspiciousness that is the abode of all that is good?

13. "Even though he chants a lakh (100,000, or 69 rounds) of holy names on his beads, not a single drop of the holy name's nectar or a sing jewel of the many jewels of the holy name s glories will fall into his heart.

14. 0 Lord, in this kind of inattention it is very difficult to stop the heart from being attracted to material sense objects.

One Must Be Careful

15. "By associating with devotees one quickly becomes free of material desires. The fault of material desire destroyed, one then may chant the holy name in a secluded place. (5)

Footnote (5): At first one may act in this way for a half hour, beginning his chanting of the holy name in a secluded place in the association of devotees. Seeing the devotees' saintly nature, one gradually acts as they do. In this way one abandons his indifference and desires to engage in devotional service.

16. "Gradualy, gradually the mind become fixed on the holy name. Then one is always intoxicated by tasting the nectar of the holy name.

Footnote (6): "Following the example of great saints" means "the example of past saints rapt in the bliss of devotional service (bhajanananda)". 

• In the beginning one chants the holy name for half an hour. 
• Gradually the chanting is increased to an hour. 
• Then gradually the chanting is increased to two hours. 
• Then gradually the chanting is increased to 100,000 holy names (60 rounds), and then it is gradually increased to 300.000 holy names (192 rounds).

Another Way. In This Way There Is No Inattention Caused by Indifference

19. "Or, living in a secluded place, remembering the holy name, acting in a saintly way, and controlling the senses, one may fix his mind on the holy name. (7)

Footnote (7): "Controlling the senses" may mean living as an ascetic in a secluded cottage, or it may even mean covering the eyes, ears, and nose with a cloth.

20. "Quickly one attains 

• first faith and 
• then gradually attraction to the holy name. 

Gradually the fault of indifference is destroyed.

The Nature of Inattention Created by Inertia

21. "When the mind becomes lazy one may be inattentive because of inertia. Because of that one will not be attracted while chanting the holy name.

22. "At the time of remembering the holy name one will try to finish quickly. Because of this fault the nectar of the holy name will not be manifested.

23-24. "One who 

• does not waste time in useless activities, who 
• associates with saintly devotees, and 
• moment after moment remembers the holy name (8) 

will find himself plunged into nectar as he remembers the holy name. He will not desire anything else. In this way, in the association of devotees, this fault will go away.

The Nature of Inattention Caused by Distraction

31. "Inattention also comes from distraction. With a great struggle this offense is destroyed.

32. "Desires for 

• gold, 
• women, 
• victory, and 
• the defeat of others, the desire for 
• fame, 

and the tendency to cheat others all are the home where this offense resides. (10)

Footnote (10): These things are the home where inattention resides.

33. "When the attraction for all these arises in the heart, (11) one is naturally inattentive to the holy name.

Footnote (11): "Attraction" means "being drawn toward".

How To Become Free of Distractions

35. "First, on the the days sacred to Lord Krsna, one, renouncing even the thought of food (13), day and night worships the holy name in the association of saintly devotees.

Footnote (13) The "days sacred to Lord Krsna" are ekadasI, Janmastami, and other like days.

36. "Then one stays in a place sacred to Lord Krsna. One associates with Lord Krsna's servants and reads Lord Krsna's scriptures. (14) On holy days one becomes plunged in bliss without shyness.

Footnote (14) Places sacred to Lord Krsna are places like Sri Navadvipa, Vrndavana, Jagannatha Puri, and other like holy places. Lord Krsna's servants are the pure Vaisnavas who follow Srila Rupa Gosvami. Lord Krsna s scriptures are the Vedas, Bhagavad-gita, Srimad-Bhagavatam, and all books that follow the true Vaisnava philosophy.

37. "Gradually the mind spends more and more time rapt in devotional service. When there is talk about Lord Krsna, the mind dives into a festival of bliss.

38. "Gradually the sweetest nectar rises in the heart. Then one certainly renounces the inferior taste of material things.

Enthusiasm

42. "One should not lack enthusiasm to chant his prescribed number of holy names. Again and again one should fix his gaze on the holy name. (15)

Footnote (15) A person who is inattentive will want to very quickly finish his prescribed number of holy names. One should not be unenthusiastic in this way. Again and again one must make a great effort to fix one's gaze on the holy name.

43. "One should very carefully perfom one's chanting of the holy name. Turning away from inattention, one should worship the holy name.

44. "Turning away from the desire to artifically increase the number of holy names chanted, (16) with single-pointed mind one should regularly chant, by Your mercy, Your holy names, 0 Lord.

Footnote (16) "I will increase the number of holy names I chant". First 

• one should strive to chant the syllables of the holy name clearly and 
• one should strive to chant the holy name with love. 

Effort in that direction is appropriate.

45. "0 Lord, please give Your mercy, so that inattention will be an obstacle for me and my heart may always taste the nectar of Your holy name.

The Way

46. "For a few moments in a secluded place the devotees practice remembering the holy name with a single mind.

47. "Soon the heart becomes attached to the holy name. Then one chants always. 0 Lord, before Your feet I pray that I may become attached in that way.

48. "Even with the greatest struggle no one can escape this world of birth and death without Your mercy, 0 Lord. (17)

Footnote (17) Even if he is completely free of inattention in his chanting of the holy name, the individual soul cannot attain anything merely by his own endeavor. "0 Lord, Your mercy makes everything easy. Therefore I approach You and with heartfelt words I beg for Your mercy. " In this way one must pray.

One Must Make a Great Effort. One Must Chant the Holy Name Sincerely, Without the Desire To Cheat. One Must Not Commit the Offenses

49. "One must make an effort and with an earnest heart one should beg for mercy. 0 merciful Lord, then You will give Your mercy.

50. "0 Lord Caitanya, if I make no effort to attain Your mercy, I will only remain unfortunate." (18)

Footnote (18): By his own effort and with his own intelligence one cannot on his own engage in devotional service to the Lord. He has no power in this way to attain the true results brought by devotional service. Lord Krsna's mercy is the root from which all this comes. Therefore a person who does not strive to attain Lord Krsna's mercy is very unfortunate.

The conclusion of this chapter is that one should chant the holy name with single-pointed concentration of the mind. Lord Caitanya taught this in these words (Sri Caitanya-bhagavata Madhya 23.75-78):

apane sabare prabhu kore upadesa

krsna nama -maha mantra -sunaha harise

"Lord Caitanya personally taught them: Please happily hear from Me the maha­ mantra of Lord Krsna's names. It is:

hare krsna hare krsna

krsna krsna hare hare

hare rama hare rama

rama rama hare hare

Hare Krsna Hare Krsna, Krsna Krsna Hare Hare. Hare Rama Hare Rama, Rama Rama Hare Hare.'

prabhu bole hari nama ei maha mantra­

iha japa giya sabe koriya nirbandha

"The Lord said: Regularly chant japa of this maha-mantra.

iha hoite sarba-siddhi hoibe sabar

sarba khana bolo ithe bidhi nahi ar

"In this way you will attain all perfections. Chant at any time and in any circumstance. There are no other rules for chanting.' "

The word "nirbandha" in this passage means that on a string of 108 tulasi beads one should chant japa of these sixteen holy names that total 32 syllables. Four times around this string of beads (four rounds) is called one grantha. One should 

• begin by chanting one grantha and 
• gradually increase until one chants 16 granthas (60 rounds), or 100,000 holy names. 
• Gradually one may increase to chant 300.000 holy names (192 rounds). 

In this way one will spend all his time chanting...

• The liberated souls, 
• the souls who yearn for liberation, and 
• the materialists 

are all eligible to chant the holy name. These are the three kinds of persons who meditate on the holy name. 

Viraha (separation) and sambhoga (enjoyment) are the two states relished while meditating on the holy name.

Chapter Thirteen (about the 10th offence against pure chanting): Aham-mama-bhavaparadha - The Offense of Thinking in Terms of "I" and "Mine"

3. Saintly Haridasa said, "Please hear, 0 Lord, of the lowest offense. When this offense is present, pure love for the holy name will not arise. (1)

The Ways of Surrender

6-7. "In brief, surrender to Your feet, 0 Lord, means 

• to accept everything favorable for devotional service, 
• to reject everything unfavorable for devotional service, (2) 
• to believe that Krsna will always give protection, 
• to identify oneself with Krsna's devotees, 
• always to feel inability without the help of Krsna, and 
• always to feel oneself inferior to Krsna, even though one may have full capacity to perform something on his own.*

8. "A surrendered soul will not live his life without engaging in devotional service to the Lord. He will accept sense gratification only as far as needed to maintain the material body.

9. "When it is favorable for devotional service he is happy to engage his senses with sense objects. In this way he lives his life. (3)

10. "When engagement of the senses is not favorable for devotional service, he does not like it. He avoids such engagement.

14-16. " Renouncing all thoughts of 

• I am the doer. 
• I am the giver. 
• I am the protector. 
• This is my body. 
• This is my house. 
• These are my children. 
• This is my wife. 
• I am a brahmana. 
• I am a sudra. 
• I am a father. 
• I am a husband. 
• I am a king. 
• I am a subject. 
• I am the protector of my children.', 

the surrendered soul rests his thoughts in Lord Krsna. Instead he thinks, Krsna is doer. Only by Krsna's wish does someone become powerful.

Taking Shelter of the Holy Name Without Surrender

22. "Anyone who does not surrender in these six ways is the lowest of persons. Making the mistake of thinking in terms of I ' and mine' , he is worthless like a pile of ashes.

23. "He thinks, 

• I am the doer. 
• This family is mine. 
• I experience happiness and suffering as a result of my own efforts.

24. " 

• I am the protector.
• I give shelter. 
• This is my wife. 
• This is my brother. 
• These are my daughters. 
• These are my sons.

25. " 

• I earn money. 
• Because of my efforts all I do turns out well. 
• In this way all becomes good.'

26. "Persons who have turned their faces from Lord Krsna, persons who think in terms of I' and mine' speak in this way. They are very proud of what they think they know.

27. "They may have elaborate knowledge of various skills or crafts, but because of their impious deeds they do not know that the Supreme Lord controls everything. (5)

28. "Hearing the glories of the holy name, they do not believe them. Still, in the course of their ordinary activities they may sometimes say the holy name of Lord 

29. "They are not attracted to the holy name of Lord Krsna. They are only hypocrites, cheaters who wrap themselves in the flag of religion.

30. "Still, even if they speak it without any respect, their utterance of the holy name brings them some pious credit.

The Opposite

47. "If a person chants the holy name without renouncing the offenses, then even after a thousand sadhanas he will not attain true devotion to the Lord.

48. "By following the path of jnana one easily attains impersonal liberation. By following the path of karma one easily attains sense gratification. This the jnanis and karmis know. But even with perfect sadhana it is very difficult to attain true devotion to Lord Krsna.

49. "Sense gratification and impersonal liberation are like the glittering on a oyster shell. It is devotional service that is like the pearl within. An individual soul becomes glorious when he attains pure devotion to Lord Krsna.

The Seriousness of Committing Offenses

52. "If a person is greedy to attain true devotional service, he should avoid the ten offenses and take shelter of the holy name.

53. "One by one he should carefully renounce the ten offenses. In his heart he should lament that ever he committed them.

54."He should earnestly surrender at the feet of the holy name. By the holy name's mercy his offenses will be destroyed.

55. "By this his offenses to the holy name will be destoyed. He need perform no other atonement (prayascitta).

...with footnote (8): When one performs a small amount of expert sadhana, the vine of devotional service gives him the fruit of pure love (prema) for Lord Krsna. This the devotee attains.

Footnote (9): When one performs material activities with the material body one must eventually become fatugued. Spiritual activities are different. By appealing to the holy name with heartfelt words one can destroy his offenses to the holy name. One cannot destroy these offenses merely by performing material pious deeds or by performing activities of atonement (prayascitta).

Addendum: The ten kinds of offenses to the holy name are described in these words of the Padma Purana - https://fanthespark.files.wordpress.com/2015/12/ten_offenses_to_the_holy_name.pdf

Chapter Fourteen: Sevaparadha - Offenses in Deity Worship Chapter Fifteen: Bhajana-pranah - The Path of Devotional Service

8. "The Supreme Personality of Godhead has limitless nectar (akhanda-rasa). He is the abode of limitless bliss. He is the most glorious.

9. "He is manifest as the potency (sakti) and the master of potencies (saktiman). These two are not different. They are at once different and the same.

10. "From the master of potencies many inconceivable potencies are manifested. Employing three kinds of potencies, that master creates the worlds.

What Is Manifested by the Spiritual Potency (Cit-sakti)

14. "Thus a great variety is manifested by Lord Krsna's spiritual potency. The spiritual potency is Lord Krsna s property eternally. He is its master.

15. "The property and its owner are not different. In this way a wonderful variety is manifested in the eternal world made of spirit and knowledge. (0)

The Material Potency (Maya-sakti)

16. "The shadow of that spiritual potency is called by tbe name Maya. By Lord Krsna's desire, that Maya potency creates the external material worlds. 

Footnote (5): (5) The maya potency is a shadow of the spiritual potency. Because it is a shadow, this potency is also called the bahiranga sakti (external potency). By Lord Krsna's wish, this potency creates the external (bahiranga) material world.

The Individual Spirit Souls (Jiva-sakti)

17. "The individual spirit souls, or jiva-sakti, are one and different from the Lord. They stay on the border of matter and spirit. They are meant to serve the Supreme Lord.

Footnote  (6) The individual spirit souls, or jiva-sakti, are one and different from the Lord. They stay on the border of the spiritual potency. As one of Lord Krsna's potencies, they are meant to serve Lord Krsna.

The Two States in Which the Individual Spirit Souls May Be Situated

18. "The spirit souls may be situated in two states of being. They may be 

• either eternally imprisoned by Maya, 
• or eternally free from Maya s prison. 

Footnote (7): Among the souls eternally imprisoned by maya, 

• some have turned their faces toward Lord Krsna. They work to please Lord Krsna. 
• The other souls in the material world, souls who have turned their faces away from Lord Krsna, are attracted to things other than Lord Krsna.

The souls eternally free from Maya's prison are qualified to serve Lord Krsna eternally.

19. "The souls bound in Maya's prison live in the world of birth and death. These souls may also be situated in two states. They may turn their faces away from Lord Krsna, or they may turn their faces toward Lord Krsna.

20. "The souls who turn their faces toward Lord Krsna stay in the association of saintly devotees and chant Lord Krsna's holy name. (8) By the power of Lord Krsna's holy name they go to Lord Krsna's spiritual abode.

Footnote (8): The souls who turn their faces toward Lord Krsna are very fortunate. They stay in the association of saintly devotees and chant Lord Krsna's holy name.

Persons not as fortunate as they hanker after the impersonal liberation brought by following the path of jnana or the benefits brought by worshiping the many demigods in the path of karma.

The Nature of Devotional Service

25. "When the holy name bestows mercy on a conditioned soul, before that soul is manifested devotional service personified, which is the combination of the Lord s hladini sakti (pleasure-potency) and samvit-sakti (potency of transcendental knowledge). (13)

Footnote (13): When the individual spirit soul attains the Lord s mercy, the hladinI sakti

and samvit sakti combine to become devotional service personified.

The Activities of Devotional Service

34."By the mercy of a pure-devotee spiritual master (suddha-guru), a soul eager for devotional service (19) attains the good fortune of chanting the spiritual names of the graceful divine couple.

Footnote (19): Of the souls who have turned their faces to Lord Krsna, those souls who are eager to engage in devotional service are the best. By the power of many, many past pious deeds these souls walk on the path of devotional service. When faith arises within them, they attain a saintly pure-devotee spiritual master (suddha­ sadhu-guru). By the spiritual master's mercy they become engaged in chanting the maha-mantra, which consists of the holy names of the divine couple.

35. "He chants a prescribed number of holy names on tulasi beads or he chants kirtana with great love and respect.

Footnote (20): When faith first arises materialism may be an obstacle. The spiritual master therefore gives the activities of sadhana-bhakti (devotional service in practice) so the disciple may overcome this obstacle and chant the holy name. 

• The disciple may chant a fixed number of holy names on tulasi beads, or he may worship the holy name in kirtana. This worship of the holy name is the root of attaining all that is good. 
• After a short time, with single-pointed concentration the disciple chants the holy name in a secluded place. 
• Gradually he increases the number of holy names he chants until he spends all his time chanting.
• Then the obstacle of materialism will wither away. That is inevitable. 

Bhakti-sadhana (devotional service in practice) is of two kinds: 

• the activities of Deity worship (arcana) and 
• the activities of chanting and meditation (smarana-kirtana). 

Both are good, but the activities of chanting and meditation are 

• more powerful and 
• more able to bring one to pure devotional service. 

Many great souls 

• meditated on a fixed number of holy names on japa beads and 
• also loudly chanted the holy name in kirtana a fixed number of times. When chanting in kirtana one simultaneously performs chanting, hearing, and meditation.

36. "He begins by chanting one grantha (four rounds) of holy names. Gradually he comes to chant 300.000 holy names (192 rounds). Then all the desires of his heart become fulfilled.

37. "One should chant the holy name a fixed number of times. Then the holy name blissfully dances on all one's senses.

38. "The holy name rests among the nine processes of devotional service. Still, chanting and remembering the holy name is the best of them all.

The Sequence of Hearing, Chanting, and Remembering the Holy Name

41. "Serving the Lord, offering obeisances to Him, carrying out His orders, and surrendering everything to Him naturally follow the chanting of the holy name.

42-43. "Full of faith that Lord Krsna is not different from His holy name, shunning the ten offenses, and residing in a secluded place, (21) the chanter of the holy name will find that after very few days Lord Krsna will become merciful (22) and appear in His handsome dark form before him.

Footnote (21): Hedonists (visayi), performers of pious deeds (karmi), and impersonalists (jnani) are the three kinds of people who have turned their faces away from Lord Krsna. And why not? Overcome with illusion, they struggle to attain what they falsely thing will be their own happiness. 

1. A person who works to please the senses of his material body is a hedonist. 
2. A person who tries to arrange that his material senses will be pleased at some future date is a performer of pious deeds. 

1. A person who tries to throw all his material sufferings far away is an impersonalist. 

Different from these three kinds of people are the people who have turned their faces toward Lord Krsna. Neophyte devotees (kanistha), intermediate devotees (madhyama), and advanced devotees (uttama) are the three kinds of persons who have turned their faces toward Lord Krsna. 

1. The neophytes who have turned their faces toward Lord Krsna have renounced the worship of the demigods and are engaged in the worship of Lord Krsna with the motive of fulfilling their own personal desires. However, these neophytes remain unaware of the true nature of themselves, Lord Krsna, and other devotees. Still, they are neither fools nor offenders. But they are interested in their own personal benefit. They are not not pure Vaisnavas (suddha­ vaisnava). Rather, they are almost-Vaisnavas (vaisnava-praya). 
2. The intermediate (madhayma) devotees have turned toward Lord Krsna, but it cannot be said that they are pure Vaisnavas (suddha-vaisnava), or very advanced and expert in devotional service. Still, the intermediate devotee is neutral and disinterested in material things, although he may not know much beyond the truth that Lord Krsna is not different from His holy name. A person who has turned his face toward Lord Krsna and who places all his faith in Lord Krsna is qualified to chant the holy name.

Footnote (22): The stages of advancement in devotional service are as follows. 

• First a saintly soul who has turned his face toward Lord Krsna avoids the ten offenses and always chants and meditates on the holy name. He clearly enunciates the syllables of the holy name and he also meditates on the holy name. 
• Chanting the holy name, he becomes steady and happy. Then he meditates on Lord Krsna's handsome dark form. With his hand on his beads, he counts the number of holy names, and with his mouth or in his mind he chants and chants Lord Krsna s holy name. 
• With spiritual eyes he sees the truth of the holy name. Or, Lord Krsna's graceful form standing before him, He gazes at Lord Krsna's form and  meditates on the holy name. 
• When Lord Krsna's name and form become one, the devotee meditates on Lord Krsna's transcendental qualities. 
• When Lord Krsna's name and form become one with His qualit ies, the devotee meditates on Lord Krsna s pastimes. 
• Then Lord Krsna's name, form, and qualities become one with Lord Krsna's pastimes. At that time the nectar of the holy name arises. Intently meditating in this way on the holy name, the devotee tastes nectar (svarasiki). Meditating and meditating on the pastimes Lord Krsna enjoys in the eight periods of the day, the devotee finds that full and perfect nectar arises before him. 

44. "When by this practice (sadhana) one sees that Lord Krsna's name and form are identical, at every moment Lord Krsna's form is visible in His name in one's heart.

45. "After some days Lord Krsna's transcendental qualities are visible in His form. Then by meditating on Lord Krsna s name one sees His qualities.

Lord Krsna's Name, form, and Qualities Are Identical

46. "After very few days one understands that Lord Krsna's name, form, and qualities are identical. From that time on these three are visible in Lord Krsna's holy name at every moment.

Worship Consisting of Meditation on the Maha-mantra

47. "In the beginning one worships the holy name by meditating on the maha­ mantra.

48. "Then, as one meditates in this way on the holy name one happily sees in his meditation Lord Krsna accompanied by His gopas and gopis under a kalpa­ vrksa tree in the spiritual world.

49. "Then all the ecstatic symptoms of sattvika-bhava become manifested on his body. Filled with the bliss of worshiping the Lord, the devotee finds that the hairs of his body stand erect.

50. "The flower of the holy name gradually blossoms and becomes very fragrant. Then Lord Krsna's pastimes in the eight periods of the day become visible.

Svarasiki Upasana (the Nectar Stage of Worship)

51. "Then one attains the stage of svarasiki upasana (the nectar stage of worship). Then one sees Lord Krsna enjoying specific pastimes in His spiritual world.

52. "By the spiritual master's mercy one gradually attains his original spiritual form (siddha-svarupa), enters the Lord's pastimes, and attains the association of the sakhis (Sri Radha's gopi frsends).

53. "Following the example of Sri Radha, who is ecstatic love personified (maha-bhava-svarupini), one engages in loving devotional service. (23)

59. "Following the commands of the sakhis, one serves the divine couple. In this way the rasika devotee becomes plunged in the nectar of great love.

The Subtle Material Body (Linga-deha) Is Broken and One Attains True Perfection

55. "By this practice one attains the perfection of devotional service. (24) Then, by Your mercy, 0 Lord, his subtle material body (linga-deha) is broken and he attains true spiritual perfection.

Footnote (24): By following this path one closely approaches the perfection of devotional service. After very few days one s original spiritual form arises. By the mercy of a yuthesvarI one yearns to attain Lord Krsna. Then the subtle material body (linga­ deha), which was first created because one had turned his face away from Lord Krsna, is easily destroyed. In this way the soul regains his original pure spiritual form and resides in Vraja.

There Is No Description of the State That Follows. It Is Known Only By Experiencing It.

Footnote (25): Up to this point the condition of the individual soul may be described with words. After this point words have no power to describe the soul's condition. 0 Lord, by Your mercy the soul must experience this condition to understand it.

57. "This is the way of advancement in ujjvala-rasa. In this way one attains a great treasure of love for Lord Krsna (krsna-prema-dhana). (26)

Footnote (26) Srngara-rasa (the rasa of conjugal love) is also called ujjvala-rasa (the glorious rasa). And why not> This rasa is supremely glorious in the spiritual world. By taking shelter of this rasa in the earthly land of Vraja one may eventually attain it.

The Eleven Items in the Course of Advancement in Ujjvala-rasa

58. "There are eleven items in the advancement of ujjvala-rasa. They are: one's 

1. relationship, 
2. age, 
3. name, 
4. form, 
5. group, 
6. garments, 
7. command, 
8. home, 
9. service, 
10. highest aspiration, and 
11. gopi patroness. 

All these are wonderful and beautiful.

Footnote (27): Ramananda Raya explains (Sri Caitanya-caritamrta Madhya 8.228-230):

• "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 
• "After thinking of Radha and Krsna and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Radha and Krsna as one of the gopis.*
• "Unless one follows in the footsteps of the gopis, he cannot 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 cannot attain the Lord's feet, even though he is engaged in devotional service."*

A devotee who aspires to attain the ujjvala-rasa must follow the gopis of Vraja. A soul who thinks of himself as male is not qualified to enter the srngara-rasa. The soul must first attain the form of a gopi in Vraja. Then the soul may worship Lord Krsna in the srngara-rasa. The soul must attain the nature of a vraja-gopi in relation to eleven items described here. There eleven items are: 1. one's relationship, 2. age, 3. name, 9. form, 5. group, 6. garments, 7. command, 8. home, 9. service, 10. highest aspiration, and 11. gopi patroness. The aspiring devotee cannot attain this form while he resides in the material world. Why not? In meditation considering himself a gopi according to these eleven items, he may worship Lord Krsna in his heart.

The Five States of Being in the Course of Advancement in Ujjvala-rasa

59. "In attaining these eleven items the aspiring devotee passes through five stages.

60. "These five stages are: 

1. sravana (hearing), 
2. varana (accepting), 
3. smarana (meditating), 
4. apana (attaining), and 
5. sampatti (good fortune).

Footnote (28): In striving to attain these eleven items the aspiring devotee passes through

five stages. These five stages are: sravana-dasa (the stage of hearing), varana-dasa

(the stage of accepting), smarana-dasa (the stage of meditating), apana-dasa (the

stage of attaining), and sampatti-dasa (the stage of good fortune). Ramananda Raya

explains (Sri Caitanya-caritamrta Madhya 8.220 and 222):

• "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 his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Krsna in Goloka Vrndavana." *

With these words Ramananda Raya teaches that the devotee who aspires to enter ujjvala-rasa must attain the body of a gopi. 

1. Hearing about Lord Krsna's pastimes, one becomes attracted to them. One then approaches his bona fide spiritual master and from him learns about the ecstasy (bhava) of love for Lord Krsna. Hearing this from the spiritual master's mouth is called sravana-dasa (the stage of hearing). 
2. Excited, the devotee then yearns to attain that ecstatic love Krsna.* (bhava). That stage is called varana-dasa (the stage of accepting). 
3. Then he engages in regularly meditating on the nectar of the Lord s pastimes. This is called smarana-dasa (the stage of meditating). 
4. When he finally attains ecstatic love, that state is called apana-dasa or prapti-dasa (the stage of attaining). 
5. When he becomes eternally situated in his desired spiritual form, a form different from the temporary body made of material elements, that is called sampatti-dasa (the stage of good fortune).

69. "Hearing of Sri Sri Radha-Krsna's pastimes in the eight periods of the day, one comes to the stage where he yearns to join the Lord in these pastimes.

65. "With this desire, he asks his spiritual master, 0 great soul, please say how I can attain these pastimes.

66. "Then the spiritual master describes the eleven items in the Lord's pastimes.

67. "Pleased, the spiritual master explains, With these items you may enter the Lord's pastimes.' (29)

Foonote (29): 

• First the spiritual master carefully examines the disciple's nature. If the disciple is qualified to enter srngara-rasa, then the spiritual master explains the disciple's perfect manjari form in Lalita's sub-group of Sri Radha's group of gopis.
• Then the spiritual master explains the eleven items that describe the disciple's spiritual identity.
• Then the spiritual master explains the relationship the spiritual master and disciple have in their original spiritual forms in the pastimes the Lord enjoys in the eight periods of the day (asta-kaliya-lila). In this way the spiritual master explains the name, form, qualities, a service of the disciple s perfect original spiritual body. 
• Finally the disciple takes birth as a gopi in a home in Vraja and is eventually married to a gopa. 

The spiritual master explains all this. 

Rejecting the conventional morality of the Vedas, the gopi 

• finds a gopI yuthesvarI (a gopi who leads a group of gopis) patroness and 
• eternally serves the divine couple in the pastimes They enjoy in the eight periods of the day. Accepting (varana) this gopI­ identity, the disciple enters the stage of smarana-dasa (meditating). In this way the aspiring devotee takes birth as a gopi in Vraja. 

These words of Srimad-Bhagavatam should be followed: yah srutva tat paro -bhavet "Hearing of the Lord's pastimes, one becomes attached to Him."

68. "Hearing of the soul's original spiritual form and original nature, in his heart he accepts (varana) his original spiritual identity.

To the Spiritual Master One Should Describe the Nature to Which One Is Attracted

69. "In this period of varana-dasa, one thinks about the nature to which he is attracted, and then one honestly explains his desire to his spiritual master.

70. "He says, 0 master, please be merciful and give me my true identity. That will make me very happy.

71. " Please give me the identity to which I feel attraction. On my head I wil l place Your command.'

If One Is Attracted in a Different Way, the Spiritual Master Will Give a Different Identity

72. "If one is attracted in a different way, then with a honest heart one should explain his desire to his spiritual master.

73. "Considering one's words, the spiritual master will then give a different identity. In this way he reveals the true identity to which the disciple is attracted.(30)

Footnote (30): If, when the spiritual master explains the disciple's original spiritual identity, the disciple feels attracted to that identity, then the spiritual master has genuinely helped his disciple. However, if the disciple does not feel attracted, then the spiritual master's explanations where not the pure truth. Because of past or recent pious deeds and purificatory rituals one feels attraction for spiritual things. That attraction is natural for the spirit soul. If the disciple is not attracted to srngara-rasa, the disciple may be suited for dasya-rasa or sakhya-rasa. Then the spiritual master will explain the disciple's identity in terms of one of those rasas. These rasas are not bad or unworthy. The great saint Syamananda at first could not understand why he was not attracted to the gopI spiritual identity that was explained to him. He was not attracted because his true identity was in sakhya­ rasa. Finally, by Srila Jiva Gosvami's mercy, he attained the kind of worship that truly attracted him. His story is famous. In the time after Lord Caitanya s descent to this world this kind of analysis of the devotee's spiritual identity is both appropriate and glorious.

79. "With a vow and with a determined heart one then meditates on his spiritual identity and its eleven items.

80. "Meditating in this way, one becomes glorious. However, one should always meditate appropriately.

81. "If one's meditations are not appropriate, one will not attain perfection even after many yugas.

Footnote (32) If one does not practice smarana-dasa properly, one will not gradually attain the perfection of apana-dasa. A proud and pompous display of one s karma, jnana, yoga, or anything else will not bring one to the perfection of devotional service, a perfection that cannot be described in words. 

• A person may externally put on a show of diligently chanting the holy name, but within his heart be always very proud. 
• Externally one may make a proud display of how he is diligently engaged in the activities of devotional service, but in his heart he may not even be very interested in devotional service. 

The smarana-dasa meditation of such a person will not lead to apana-dasa. After many births of sadhana devotional service that person will still not attain perfection. 

• Outwardly he may engage in devotional service, but 
• within he still identifies with the external material body and 
• he really strives for something other than devotional service. 
• He does not strive to attain the spiritual world of Vraja. 

Different from him is a sincere and honest person who approaches his spiritual master and purely worships the Lord in his heart. Aware of his true spiritual identity, he engages in devotional service.

The Stage of Attaining (Apana-dasa)

82. "By following this meditation with a vow, one soon comes to the very pure stage of apana (attainment).

83. "Always meditating on one's original pure spiritual identity, one soon leaves all material thoughts far behind.

The Conditioned Soul Gradually Regains His Original Identity

84. Forgetting his true spiritual identity, the soul imprisoned in the material world becomes bewildered and thinks his external material body is his true self.

Footnote (33) The way the individual soul attains perfection is here described. 

• The individual soul is a tiny particle of pure spirit. When he attains perfection, the soul manifests his original spiritual form. 
• Committing an offense to Lord Krsna, and then forgetting his true spiritual identity, a rebellious soul is thrust into maya's prison. 
• Pushed into a material body, the soul becomes mad and thinks that external body is his true self.
• By the mercy of a pure-devotee spiritual master (suddha-guru), the soul can understand his original spiritual identity. 

It is a very easy thing. In this passage the soul's gradual attainment of his original form is described. The souls imprisoned by maya may make gradual advancement in devotional service. 

• One way of advancement is vaidha-bhakti (devotional service in practice) ands 
• another is raganuga-bhakti (devotional service in spontaneous love). 

In the beginning one thinks that vaidha-bhakti and raganuga-bhakti are different, but when one attains bhava (ecstatic love for Lord Krsna), one understands that they are not really different. 

• By following the rules of the scriptures one makes gradual advancement in vaidha-bhakti. 
• Then, when one yearns to serve the Lord as His personal associates in Vraja serve Him, one makes gradual advancement by means of raganuga-bhakti. 

This means that 

• in the beginning one engages in devotional service in a general kind of way, and 
• at the end one engages in a rare and special kind of devotional service.

85. "However, if he hears about Lord Krsna's pastimes, the soul will hanker to regain the great treasure of his original spiritual identity.

86. At every moment meditating on his original spiritual identity, the soul gradually revives his true nature. His material illusion is then dispelled.

The Stage of Meditation (Smarana-dasa). The Divisions of Devotional Service by Following Rules and Regulations (Vaidha) and Devotional Service in Spontaneous Love (Raganuga). The Need for the Latter

87. "Meditation (smarana) is of two kinds: 

1. vaidha (following rules and regulations) and 
2. raganuga (following the path of spontaneous love). 

Following the descriptions in the appropriate scriptures, one may attain raganuga meditation.

88. "Attracted by the mellow of madhurya-rasa, and meditating in that way, one quickly attaind that state (apana-dasa).

How the Devotee following the Path of Vaidha-bhakti (Devotional Service Following the Rules and Regulations) Gradually Becomes Elevated

89. "Following the descriptions in appropriate scriptures, the devotee following the path of rules and rehulations (vaidha-bhakta) may always become rapt in constant meditation.

90. Then when he finally rgeains his original spiritual identity, the devotee turns away from the rules and regulations of scripture, knowing them to be only trouble at that stage.

91. "One after the other, the devotee attains interest, faith, attraction, and attachment. Then his original identity is attained. That attainment is apana-dasa. 

The Followers of Raganuga and Vaidha Devotional Service Do Not Attain Different Results (Apana-dasa)

92. "The followers of raganuga and vaidha devotional service do not attain different results. This the Vedas and Smrti-sastras say.

Five Kinds of Meditation

93. "Smarana, dharana, dhyana, anusmrti, and samadhi are the five kinds of meditation.

Footnote (35): 

• Smarana is the initial stage of meditation where one meditates on his spiritual identity with its possession of the eleven items and one also meditates on one's service to the divine couple as They enjoy pastimes in the eight periods of the day. In this stage meditation is neither perfect nor uninterrupted, for the meditator may be distracted in various ways. 
• Meditating and meditating, one becomes steady in meditation. This is called dharana. 
• When all one's limbs are rapt in meditation, the state is called dhyana. 
• When one meditates at every moment, the state is called anusmrti. 
• When the meditation is perfect and uninterrupted, and one thinks only of Lord Krsna's pastimes and nothing else, that state is called samadhi. By meditating in samadhi in this way one attains apana-dasa. People who are not expert may require many yugas to pass through these five stages of meditation, but an expert person may be able to pass through them in a few days and quickly attain apana-dasa.

The Time of Attainment (Apana-dasa)

90. "When meditation reaches the stage of samadhi, then the stage of attainment (apana-dasa) arises.

The State of Being at that Time

95. At that time one completely identifies with his original spiritual form. The idea of identifying with the dull and inert material body is completely vanquished.

Footnote (36): In apana-dasa one throws far away the idea that the external material body is the self. Then the soul s understanding of his original spiritual identity and spiritual form becomes very strong.

96. "Moment after moment one resides in Vraja. In that stage of attainemnt one sees his original spiritual form in the forest of Vraja.

Footnote (37): Situated in one's original spiritual form, one resides in Vraja moment after moment. Situated in one s original spiritual form, one feels great pleasure in serving Sri Sri Radha and Krsna. Situated in one s original spiritual identity, for many moments one gazes at the spiritual abode of Vraja. Then the spiritual pastimes of the divine couple become manifest.

In the Stage of Attainment One Regains His Original Spiritual Form and Identity, and His Subtle Material Body Is Broken

97. "In the stage of attainment a fortunate soul regains his original spiritual form and identity, and his subtle material body is broken. He attains great good fortune. 

Footnote (38): When one worships and worships in this way, Lord Krsna personally reveals Himself. That is inevitable. By one's own desire the gross and subtle material bodies become destroyed. The gross body made of five elements falls away and the subtle material body of material mind, intel l igence and false-ego also falls away. Then the soul s original pure spiritual form is manifested and the soul serves the divine couple in the spiritual world.

The Result Attained by Practicing Sadhana Devotional Service

98. "Souls who were once conditioned but attained perfection in devotional service (sadhana-siddha) are equal to souls who were always perfect (nitya­ siddha). Both serve Lord Krsna day after day. (39)

Attaining Perfection by Chanting the Holy Name

99. "His devotional service is never broken. He always meditates on the glorious ujjvala-rasa.

100. "He takes shelter of the holy name and considers it his great treasure. He attains perfection. He is situated in spiritual goodness (suddha-sattva).

A Summary of the Spiritual Path

101. "First one becomes eager to engage in devotional service, and then he associates with devotees, Gradually he comes to chant the holy name in a secluded place. He chants without stop.

102. "Gradually, gradually, in a short time he attains perfection. Shunning bad association, he associates only with devotees. In this way the final result arises before him.

Footnote (40) A person who renounces karma, jnana, yoga, and all other non-devotional paths and has faith only in devotional service may easily attain the great treasure that is devoted worship of the holy name. Progressing through the previously described stages, one worships the holy name. In this way one easily becomes engaged in all the various limbs of devotional service and in a short time one attains all his spiritual desires. Expert in devotional service, one 

• avoids non­ devotees, 
• stays in the association of devotees, and 
• engages in devotional service. 

Prema (pure love for Lord Krsna) is the final result of his spiritual activities. 

• He is inclined to stay with people who have saintly hearts. 
• He avoids people whose hearts are not saintly. 
• Like lightning he is attracted to the devotees and repulsed by the nondevotees. (Here lightning is given as a material example. Prema is spiritual in nature. Still, spiritual prema and a material lightning flash have one feature in common.)

(1) Association with Saintly Devotees, (2) Staying in a Secluded Place, and (3) Determination

103. "Association with saintly devotees, staying in a secluded place, and being determined are three things that make one glorious. This I say.

Footnote (41): One who desires to attain the result brought by chanting the holy name must do these three things. That is, he 

1. must associate with saintly devotees, 
2. stay in a secluded place, and 
3. be determined.

The Lord's Command

108. Lord Caitanya said, "Listen, 0 Haridasa. In the future wicked people will use these confidential pastimes to fill the world with the bl inding darkness of ignorance.

Footnote(44): Who are these wicked people? Trying to conceal the pure teachings Lord Caitanya gave about the holy name in His Siksastaka, the sahajiyas, baulas, and others preach various false and evil philosophies. Lord Caitanya refers to them with these words.

109. "But even at that time some saintly devotees will properly understand these final teachings you have spoken.

210. "Staying in a secluded place, taking shelter of the holy name, and Lord

Krsna their only wealth, they will worship Lord Krsna.

Footnote (46): A devotee who thinks his only wealth is Lord Krsna and who is expert at

tasting nectar will always taste the nectar of the holy names Hare Krsna with

ecstatic love. The holy names are described in the words given below, words that

are a song in the 183rd part of the Pada-kalpataru, a part entitled Ardha-bahya­

dasa-pralapam (Words spoken while halfway in external consciousness):

https://www.facebook.com/MahanidhiSwami/posts/meaning-of-the-maha-mantra-by-srila-visvanatha-cakravarti-thakurain-harinama-art/1411502695553185/

211. "By the power of their good fortune, some souls attain devotional service. Not everyone has the power to attain devotional service.

212. "To make pious persons become strong in devotional service, I have come to this Kali-yuga and taught the chanting of the holy name. 

Footnote (47): Here someone may say: "The individual souls attain devotional service only by the power of their past pious deeds. Why, then, should anyone preach to others~"

To this Lord Caitanya replies: "By the power of their past pious deeds the individual souls indeed have faith in the holy name of Lord Krsna. Still, to make their devotion strong, I preach that chanting the holy name is the yuga-dharma (the religion of the age)."

However, the truth is that the chanting of the holy name is the only eternal religion for all souls in every age.

Epilogue

214. By the power of Lord Krsna's mercy one attains the cintamani jewel of the holy name, a jewel that comes from the ocean of nectar. A person who finds that jewel becomes saintly. His every desire is fulfilled. His life is a success. He is always filled with bliss. With ecstatic love he worships Lord Krsna.

215. Grasping his feet, this person worthless like a pile of ashes weeps and again and again speaks prayers filled with emotion. This person says to him, "Please give me a drop of the nectar of the holy name and fill me with bliss."

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