Shastra and Shastrakaras

Words of Wisdom - Shastra & Shastrakaras speak

For Books and shastra downloads see Main Index, under Books:
Om Namo Bhagavate Vasudevaya

The Complete Works of Srila Prabhupada
All the books, the letters and conversations at your fingertips

All Srila Prabhupada's books and more on one disk
http://www.vedabase.com

Srila Prabhupada's Audio lectures to listen to on-line:
http://www.hare-krishna.org/srila-prabhupada-lectures.htm

Listen to Srila A.C. Bhaktivedanta Swami Prabhupada on-line - all 900 of his lectures are available HERE:
http://www.prabhupadavani.org/

Srimad Bhagavatam - the entire lecture series listen and read along on-line - Narrated by Amala Bhakta dasa:
http://www.prabhupadavani.org/SB_index.html

The new enhanced Prabhupada MP3 series
http://www.prabhupada.com/store/store.php?page=product.php&id=MP3AUDIOLIB

Visit "Prabhupada Connect" for all manner of Prabhupad Nectar:
http://www.prabhupadaconnect.com/Index.html

Srila Prabhupada's Final Lesson Video - Downloadable and viewing on-line
http://users.iskconludhiana.com/images/thumbnails.php?album=21

All Srila Prabhupada's original books
available for sale here.

Download all the Hare Krsna teachings which includes all Vaisnava and
Vedic concepts by visiting one of the sites listed at the following address.
http://www.geocities.com/suci123/bookdownloadsites1.html

The Bhaktivedanta Book Trust Srila Prabhupad Memorial Library
http://www.krishna.com/main.php?id=33

33 Books Online Including Srimad Bhagavatam!
http://www.geocities.com/freeprabhupadabooks

The compressed "self extracting" file mentioned is now currently available for download
http://www.krsnaconsciousness.org/Gauranga/Folio/BhaktivedantaVedabase_DOS.exe

Download or Listen to Prabhupad Bhajans HERE:
http://www.prabhupadavani.org/web/text/Bhajans.html

On-line 1972 McMillan edition - Bhagavad Gita As It Is:
http://www.asitis.com/

Bhagavad Gita AS IT IS on-line through the Tirupathi Balaji site:
http://www.bhagavad-gita.us/

Bhagavad Gita Study guide on-line book:
http://chantandbehappy.com/gita/studyguide/StudyGuide-main.htm

Bhagavad Gita Study guides by numerous Iskcon devotees - FREE downloads:
http://www.veda.harekrsna.cz/library/#3

All the Scriptures you'd ever need 4 FREE
http://www.hknet.org.nz/index-books.htm
http://www.hknet.org.nz/DDB.htm
http://www.hknet.org.nz/DDB2.html

last updated 4th August 2003

Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 6 - Dhyana-yoga
TEXT 18
                          yada viniyatam cittam
                          atmany evavatisthate
                         nisprhah sarva-kamebhyo
                          yukta ity ucyate tada
WORD FOR WORD
   yada--when; viniyatam--particularly disciplined; cittam--the mind and its activities; atmani--in the transcendence; eva--certainly; avatisthate--becomes situated; nisprhah--devoid of desire; sarva--for all kinds of; kamebhyah--material sense gratification; yuktah--well situated in yoga; iti--thus; ucyate--is said to be; tada--at that time.

TRANSLATION
   When the yogi, by practice of yoga, disciplines his mental activities and becomes situated in transcendence--devoid of all material desires--he is said to be well established in yoga.

PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupad:
   The activities of the yogi are distinguished from those of an ordinary person by his characteristic cessation from all kinds of material desires--of which sex is the chief. A perfect yogi is so well disciplined in the activities of the mind that he can no longer be disturbed by any kind of material desire. This perfectional stage can automatically be attained by persons in Krsna consciousness, as stated in the Srimad-Bhagavatam (9.4.18-20):
                    sa vai manah krsna-padaravindayor
                     vacamsi vaikuntha-gunanuvarnane
                     karau harer mandira-marjanadisu
                    srutim cakaracyuta-sat-kathodaye
                     mukunda-lingalaya-darsane drsau
                  tad-bhrtya-gatra-sparse 'nga-sangamam
                   ghranam ca tat-pada-saroja-saurabhe
                   srimnat-tulasya rasanam tad-arpite
                    padau hareh ksetra-padanusarpane
                      siro hrsikesa-padabhivandane
                    kamam ca dasye na tu kama-kamyaya
                    yathottama-sloka-janasraya ratih
   "King Ambarisa first of all engaged his mind on the lotus feet of Lord Krsna; then, one after another, he engaged his words in describing the transcendental qualities of the Lord, his hands in mopping the temple of the Lord, his ears in hearing of the activities of the Lord, his eyes in seeing the transcendental forms of the Lord, his body in touching the bodies of the devotees, his sense of smell in smelling the scents of the lotus flowers offered to the Lord, his tongue in tasting the tulasi leaf offered at the lotus feet of the Lord, his legs in going to places of pilgrimage and the temple of the Lord, his head in offering obeisances unto the Lord, and his desires in executing the mission of the Lord. All these transcendental activities are quite befitting a pure devotee."
   This transcendental stage may be inexpressible subjectively by the followers of the impersonalist path, but it becomes very easy and practical for a person in Krsna consciousness, as is apparent in the above description of the engagements of Maharaja Ambarisa. Unless the mind is fixed on the lotus feet of the Lord by constant remembrance, such transcendental engagements are not practical. In the devotional service of the Lord, therefore, these prescribed activities are called arcana, or engaging all the senses in the service of the Lord. The senses and the mind require engagements. Simple abnegation is not practical. Therefore, for people in general--especially those who are not in the renounced order of life--transcendental engagement of the senses and the mind as described above is the perfect process for transcendental achievement, which is called yukta in the Bhagavad-gita.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

Bhagavad Gita As It Is - http://www.asitis.com/
Bhaktivedanta Vedabase - Bhagavad Gita on-line http://bhagavadgitaasitis.com/
Bhaktivedanta VedaBase: Bhagavad-gita As It Is http://vedabase.net/bg/en
Bhagavad Gita Multi Media Web-version http://chantandbehappy.com/gita/
Listen to Bhagavad Gita on line - http://www.Gitamrta.org
View our Bhagavad Gita Overview:
http://www.hknet.org.nz/BG.html
Archive: http://www.cs.rice.edu/~vivek/btg/archive/
Home Page: http://www.cs.rice.edu/~vivek/btg/
Join Bhagavad Gita eGroups HERE
mailto:bhagavad_gita-owner@egroups.com

Prabhupada Uvacha:
(here's some nectar, sometimes it comes in the form of Srutakirti prabhu's diary, other times from Govinda dasi's diary, Hari Sauri prabhu's Transcendental Diary, Bhurijan prabhu's book, or sometimes from a letter, or other related source, but still nectar...)

kunjara-saucavat

When Srila Prabhupada gives class he doesn't give the full verse translation. He simply reads the Sanskrit verse, has the devotees repeat it, and then launches directly into his explanation. He focused this morning on the phrase kunjara-saucavat, which means to bathe like an elephant. Prabhupada explained that an elephant takes a very elaborate bath but then, on returning to the shore, covers itself with dust again. Similarly, a criminal is repentant in jail and vows not to commit any more sinful acts. But as soon as he gets out, he associates with other criminals and again becomes implicated.

He said Pariksit Maharaja compared the process of atonement to such bathing. Therefore he said that Pariksit Maharaja very intelligently passed the test set by his spiritual master. "So as the student is intelligent, the spiritual master is also gradually giving him more intelligence. First of all, for an ordinary man, the atonement, punishment, he proposed. But when the intelligent student, Maharaja Pariksit said, 'It is useless,' then next proposal is [given]."

He quoted the next verse and explained, "If somebody is kept into darkness then there is no need of this punishment or prayascitta. So he proposes that the man in darkness should be educated. Vimarsanam. Means cultivation of knowledge, culture. So where is that culture? There is no culture. We propose that the beginning of culture is no illicit sex."

To establish his proposal he pointed out that there is no marriage in dog society; in human society there is. But, Prabhupada observed, nowadays marriage is being avoided, just as it was predicted to happen five thousand years ago in the Bhagavatam. Although people now think themselves to be very advanced in knowledge, he said they are actually "fool number one."

"Ask any so-called scholar that 'What is the aim of life?' He cannot say. The aim of life is the same like the dog-eat, drink, be merry and enjoy, and die. That's all, so where is there education? If one has no sense to understand Krsna consciousness, or God consciousness, he is no better than the dog or cat. No credit. According to Vedic civilization anyone who is thinking 'I am this body,' and doing accordingly -- for the bodily pleasure he is working so hard-so that is not knowledge. Here it is suggested that prayascittam vimarsanam. If you want to be saved from the tribulation offered by the material nature, then you have to be very thoughtful thinking what is the actual position. That is the beginning of Vedanta-sutra, that 'You inquire about Brahman, the Absolute Truth.'

"This human form of life, don't spoil it like cats and dogs -- eating, sleeping, mating and dancing. No. So same dancing, same eating can be utilized when it is in Krsna consciousness. Simply by dancing and chanting and taking prasadam you'll be learned scholar."

- From the "A Transcendental Diary Vol 2" by HG Hari Sauri dasa

To receive little snippets of nectar like this on a daily basis subscribe HERE: or If you want to introduce anyone else in reading Srila Prabhupada Nectars, please send their eMail addresses to mailto:krpamaya_gauranga@hotmail.com

Please Chant:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

...................and be Happy

Listen to Srila Prabhupad on-line
....a different lecture, morning walk, conversation or class daily.

"The Supreme Abode - Attainable Only by the Completely Pure"

66/11/19 New York, Bhagavad-gita 8.21-22

Listen to the entire lecture on-line:
http://prabhupadaradio.com/M3U/Gita/m3u/GT247.m3u

Prabhupada:

avyakto 'ksara ity uktas
tam ahuh paramam gatim
yam prapya na nivartante
tad dhama paramam mama
[Bg. 8.21]

This verse we have been discussing last day, that avyaktah aksarah. Avyakta means which is not manifested. This material world is manifested, but the spiritual world is not manifested before us. But, although not manifested, that part of this creation is eternal. Aksara. Aksara means "which has no annihilation." In the material world everything is born, it stays for some time, it develops, it gives some by-products, then it dwindles and then vanishes. These six forms of changes of the material form -- sad-vikara. This is called in Sanskrit word sad-vikara, six kinds of changes. But the spiritual world, avyakta, which is not manifested at the present moment before us, that is aksara. Aksara means it is eternal. It does not annihilate.

Now, this spiritual vision at the present moment, because we are covered by the material dress, or material senses, therefore the spiritual world or anything spiritual is not conceivable due to our material senses. But we can feel that there is something spiritual. That is possible. Although we are fully in ignorance of the spiritual matter, still, we can feel. If you analyze yourself silently, "What I am? I am this finger? I am this body? I am this hair?" you'll deny, "No I am not this." So beyond this body, what is, that is spiritual. That we can feel. Similarly, as we cannot find our self within this matter, although I'm here, that we can distinguish, the distinction between dead body and living body, something minus. That something is spirit. That something is spirit. Although we have no eyes to see, but the spirit is there. That is the beginning of Bhagavad-gita. Avinasi tu tad viddhi yena sarvam idam tatam. That spiritual existence is eternal, whereas this body is not eternal.

Now, here it is said that avyaktah aksarah: "That nonmanifested, spiritual atmosphere is nonmanifested." But how it can be manifested? We have little feeling of it, but how it can be manifested? Yes. It can be manifested. And that is Krsna consciousness, which we are preaching. In the Vedic literature it is said that atah sri-krsna-namadi na bhaved grahyam indriyaih [BRS. 1.2.234]. Indriya means the senses. We perceive or we get knowledge through the instruments of different senses -- eyes, ear, or smelling, tongue, touch. These are our five sense for gathering knowledge. And there are five senses for working. So we have got ten senses. And the ten senses are being conducted by the mind. So atah sri-krsna-namadi na bhaved grahyam indriyaih [BRS. 1.2.234].

Now, because Krsna, Krsna is complete spirit and He's absolute, therefore His name is also spirit; His name, His form, His quality, His, I mean to say, opulence, His paraphernalia -- everything is spiritual. But at the present moment, due to our material bondage or condition, we cannot understand what is spiritual. But this ignorance can be moved by this process, chanting Hare Krsna. How it is? I'll give you example. Just like a man is sleeping. A man is sleeping. How you can awake him? By vibration of sound. "Mr. such-and-such, just get up. Get up! The time is up." Although he is now practically unconscious, he cannot see, he cannot, er, still, that hearing process is so prominent that a sleeping man can be awakened by vibration of sound. Similarly, the spirit soul, although it is now overpowered by this material bondage or material conditions, that spiritual consciousness can be revived by this transcendental vibration, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. And for practical example, we are experiencing, and some of you...

Now, this is Sanskrit word. Some of you do not know what is the meaning of this Hare Krsna. This meaning of Hare Krsna is... It is just addressing the Supreme Lord and His energy, Hara. Hara is the energy, and Krsna is the Supreme Lord. So we are addressing, Hare Krsna, Hare Krsna: "O the energy of the Lord, O the Lord, please accept me." That's all. "Please accept me." We have no other prayer. "Please accept me." Lord Caitanya taught that we should simply cry, and we shall simply pray for accepting us. That's all. So this vibration is simply a cry for addressing the Supreme Lord, requesting Him, "Please accept me. Please accept me."

ayi nanda-tanuja kinkaram
patitam mam visame bhavambudhau
krpaya tava pada-pankaja-
sthita-dhuli-sadrsam vicintaya

This prayer was offered by Lord Caitanya. He's praying, "O my dear Krsna, the son of Nanda..." Krsna appeared as a foster son of Nanda Maharaja. And Krsna is very delighted when He is connected with some of His devotees' names. So Lord Caitanya addresses Him, "O the son of Nanda, somehow or other, I have now fallen in this ocean of nescience, ignorance. Please pick me up and fix me as one of the atoms of Your lotus feet." That's all. Just like a man fallen in the ocean, the only survival is... If somebody goes and picks him just one inch above the water, he feels immediately relieved. Immediately. So as soon as we are fixed up in Krsna consciousness, the immediate relief. Immediately. There is no question about it. It is such a nice thing.

continued.......................

Listen to the entire lecture on-line:
http://prabhupadaradio.com/M3U/Gita/m3u/GT247.m3u
or receive in mailbox and Subscribe HERE:
mailto:lectures-subscribe@prabhupadavani.org
Sravanam kirtanam at: http://www.PrabhupadaVani.org

SRILA PRABHUPADA'S QUOTE OF THE DAY

"The capacity for talking can be perfected only by describing the transcendental qualities of the Lord. The capacity for working with one's hands can be successful only when one engages himself in the service of the Lord with those hands. Similarly, one's mind can be pacified only when he simply thinks of Krsna in full Krsna consciousness. This does not mean that one has to be very thoughtful, but one simply has to understand that Krsna, the Absolute Truth, is all-pervasive by His localized aspect as Paramatma. If only one can think that Krsna, as Paramatma, is everywhere, even within the atom, then one can perfect the thinking, feeling and willing function of his mind. The perfect devotee does not see the material world as it appears to material eyes, but he sees everywhere the presence of his worshipable Lord in His Paramatma feature."

From the 80th Chapter of Krsna Book, "The Meeting of Lord Krsna with
Sudama Brahmana."

Sign-up to receive these quote HERE:
mailto:haribol@pacific.net.sg

Bhaktivedanta Vedabase Network ...
http://vedabase.net/

The Scientific - Mathematical Proof for God's existence:
http://geocities.com/sector114

http://robot-hosting.com/php/login_nicholas.html
user name = guest
password = guest

(Collection of philosophical and mathematical proofs for existence of God can be found in this site.)

Scientifically Philosophical Books for the layman
.........
Click on any of these books to read more about them and where to get a copy

or contact your local temple for purchases

sample of Life comes from Life HERE.pdf

Lotus Imprints - Preserving Prabhupada's Legacy - The Publishing House of Hari Sauri dasa
http://www.lotusimprints.com/

Quotes from Shastra - scriptures
View using Balaram font

"Lord Caitanya has instructed us that in the holy name of the Lord, as sound representation of the Lord, all the potencies of the Lord are invested. Thus one can immediately enjoy the association of the Lord by the pure vibration of the sound representation of His holy name, and the concept of the Lord is immediately manifested before the pure devotee. A pure devotee, therefore, is not aloof from the Lord even for a moment."

(Srimad-Bhagavatam, 2.5.25, Purport)

Courtesy of http://www.vedabase.com/ used with permission

INTRODUCTION TO THE BOOK 'SREE KRISHNA CHAITANYA'

His Divine Grace Sri Srimad Bhaktisiddhanta Saraswati Goswami Maharaja Srila Prabhupada

MEN of culture are often found to devote themselves in acquiring knowledge of various subjects which could prove efficacious to them in their needs; so we may not confuse to accept all readers in the same line of thought. The best scrutinisers of knowledge in their cultural extension should possess all skill and dexterity to get their most covetable end having had a care for Eternity and uninterrupted Blissful unalloyed Knowledge. This incarnate of the acme of knowledge-seekers will be the best reader of this book when they can have the privilege of comparing the merits of different views of pure theists. Mental speculationists have diverse objects of investigation and their diversity of seeking Knowledge would simply disturb the peaceful mentality having been tempted by the duping features of external manifestations, quite suitable and dove-tailing the present purposes of enjoyment by their imperfect senses.

The writer has got the prime object of furnishing a comparative study in which the position of a reader has the highest place. This is his only ambition, of healing the depraved mentality of the so-called culturists of True Knowledge. But the readers have different motives of utilising the product of their enterprise of perusing the book. One class of readers are found to criticise the merits and demerits of the writer in order to establish their superiority, with a view to puff up their vanity. Another class is observed to muse over the subject by spending their time for the gratification of their senses. The third section of readers mean to profit by reading the book in order to regulate their Fife for a better purpose. The under-estimation of a desirable element for some utilisation through temporal gratification of senses, would not equipoise the third position of the reader who will surely mark the distinctive situation by comparing other things and agree with the author in spending his valuable time for true amelioration.

The body of the book will appear before readers as a historical account of the Journey of life of a Hero. But the Hero is not an ordinary mundane hero for a hallucinative ambition with a spiritual tinge. The account will no doubt show that the targeted Object of the manifestive spiritual world is Eternal and identical with the Hero of the speaker. Hasty conclusions will be pouring forth to oppose this by welcoming anthropomorphic and apotheotic thoughts. The delineations will prove that the Object pointed to is beyond the comprehension of crippled senses. And the Absolute Eternity made up of Pure Knowledge and Incessant bliss is never to be had within the compass of our senses. All objects of the phenomena which are comprehended by senses have temporal situation and deformed entity void of different 'qualities' that are always submissive to senses.

Sree Krishna-Chaitanya's inculcations of the Personality of Godhead cannot be restricted to or accused as Idolatry. Idols are constructed of mundane materials and are subject to the inspection of senses. The Eternal Absolute does not exactly submit to these senses, as He does not put Himself as a shareholder of phenomenal things. Whichever comes under senses has equal value with one of Nature's products and forms to be a subject of the jurisdiction of senses. The Eternal Absolute is inconceivable by limited senses. The partially eclipsed views of the Absolute are shaky, non-absolute, liable to transformation and under the clutch of the span of Time. The physical limitations are all accommodated in Space, Time and particular entities. The naming of the Transcendental Absolute through the lips of a mundane agent will surely seek after a size, a colour, etc., and must undergo the ocular examination. The Transcendental Absolute should in no case submit to our dermal perceptions, neither to our nasal or lingual activities as well.

......for the full article Click HERE

.

Where is the scriptural evidence for Sri Chaitanya being
Sri Sri Radha-and-Krishna combined?

namo maha-vadanyaya
krishna-prema-pradaya te
krishnaya krishna-caitanya-
namne gaura-tvishe namah

"I offer my respectful obeisances unto Sri Chaitanya, who is the most merciful incarnation. He has appeared in a golden color for the purpose of freely distributing pure love of Krishna."

In the Atharva Veda (Purusha-bodini Upanishad) it is said:

saptame gaura-varna-vishnor ity anena sva-shaktya caikyam etya prante pratar avatirya saha svaih sva-manum shikshayati

"In the seventh manvantara, the Supreme Lord will, accompanied by His own associates, descend in a golden form. He will teach the chanting of His own holy names."

It is further stated in the Atharva Veda:

ito 'ham krita-sannyaso 'vatarishyami sa-guno nirvedo nishkamo bhu-girbanas tira-stho 'lakanandayah kalau catuh-sahasrabdhopari panca-sahasrabhyantare gaura-varno dirghangah sarva-lakshana-yukta ishvara-prarthito nija-rasasvado bhakta-rupo mishrakhyo vidita-yogah syam

"The Supreme Lord Himself says: When between four thousand and five thousand years of Kali-yuga have passed, I will descend to the earth in a place by the Ganges' shore. I will be a tall, saintly brahmana devotee of the Lord, and have a golden complexion. I will be renounced and free from all desire. I will accept the order of renunciation (sannyasa). I will be a devotee advanced in bhakti-yoga. I will chant the holy names of the Lord. I will taste the sweet mellows of My own devotional service. Only the great devotees will understand Me."

In the Sama Veda the Lord states:

tathaham krita-sannyaso bhu-girbano 'vatarisye tire 'lakanandayah punah punar ishvara-prarthitah sa-parivaro niralambo nirdhuteh kali-kalmasha-kavalita-janavalambanaya

"To deliver the people devoured by the sins of Kali-yuga, I will, accompanied by My associates, descend to the earth in a place by the Ganges shore. I will be a brahmana avadhuta sannyasi. Again and again I will chant the holy names of the Lord."

In the Krishna Upanishad it is stated:

sa eva bhagavan yuge turiye 'pi brahma-kule jayamanah sarva upanishadah uddidirshuh sarvani dharma-shastrani vistarayishnuh sarvan api janan santarayishnuh sarvan api vaishnavan dharman vijrimbhayan sarvan api pashandan nicakhana

"In the Kali-yuga, Lord Krishna will appear in a brahmana's family. He will teach the message of the Upanishads and the dharma-shastras. He will defeat the atheists and offenders and He will establish the truth of Vaishnava dharma."

In the eleventh canto of Srimad Bhagavatam the following verse is found:

krishna-varnam tvishakrishnam
sangopangastra-parshadam
yajnaih sankirtana-prayair
yajanti hi su-medhasah

"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead, who constantly sings the name of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons, and confidential companions."

In the seventh canto of Srimad Bhagavatam is the following verse describing the Lord's incarnations:

channah kalau yad abhava tri-yugo 'tha sa tvam

"Because in Kali-yuga You appear in a covered incarnation, you are therefore known as Tri-yuga (one who appears in only three yugas)."

The incarnation of Sri Chaitanya is a hidden incarnation because He appears in the guise of His devotee. This covered incarnation is confirmed in both the Adi Purana and the Narada Purana in the following verse:

aham eva dvija-shreshtho
nityam pracchanna-vigrahah
bhagavad-bhakta-rupena
lokam rakshami sarvada

"My true identity always concealed, I will assume the form of a brahmana devotee of the Lord. In this form I will deliver the worlds."

In the Kurma Purana the following statement is found:

kalina dahyamananam
uddharaya tanu-bhritam
janma prathama-sandhyayam
bhavishyati dvi jalaye

"To deliver the conditioned souls burning in the troubles of Kali-yuga, in the first sandhya of that age the Lord will take birth in a brahmana's home."

In the Garuda Purana the Lord Himself states:

kalina dahyamananam
paritranaya tanu-bhritam
janma prathama-sandhyayam
karishyami dvi jatishu

"To deliver the conditioned souls burning in the troubles of Kali-yuga, in the first sandhya of that age I will take birth among the brahmanas."

aham purno bhavishyami
yuga-sandhau visheshatah
mayapure navadvipe
bhavishyami shaci-sutah

"In My original spiritual form, perfect and complete, I will become the son of Shachi-devi in Navadvipa Mayapura at the begining of Kali-yuga.

Sri Chaitanya was born in Mayapura, a subsection of the holy town of Navadvipa, to Shachi-devi in 1486 AD, aproximately 4,500 years after the beginning of the Kali-yuga.

Elsewhere in the Garuda Purana it is said:

kaleh prathama-sandhyayam
lakshmi-kanto bhavishyati
daru-brahma-samipa-sthah
sannyasi gaura-vigrahah

"In the first sandhya of Kali-yuga, the Lord will assume a golden form. First He will be the husband of Lakshmi, and then He will be a sannyasi who stays near Lord Jagannatha at Puri."

Sri Chaitanya first married His eternal consort Sri Lakshmi-priya Devi before taking sannyasa at the age of twenty-four. After taking sannyasa He left Navadvipa in Bengal, and resided in the holy city of Puri in Orissa. Lord Jagannatha, the presiding deity of Puri is known in the Puranas by the name daru-brahma or "the Lord who is wood". This is because the Jagannatha deities in Puri are made from Neem wood.

Also in the Garuda Purana:

yo reme saha-ballavi ramayate vrindavane 'har-nisham
yah kamsam ni jaghana kaurava-rane yah pandavanam sakha
so 'yam vainava-danda-mandita-bhujah sannyasa-veshah svayam
nihsandeham upagatah kshiti-tale caitanya-rupah prabhuh

"The Supreme Lord who enjoyed pastimes with the gopis, who day and night filled the people of Vrindavana with happiness, who killed kamsa, and who in the war between the Kauravas made friendship with the Pandavas, will come again to the earth. Of this there is no doubt. His arm will be decorated with a bamboo danda (stick), He will be a sannyasi and His name will be Chaitanya."

The custom is that one begins carrying a bamboo rod (danda) after one takes sannyasa. Sri Chaitanya was an eka-danda sannyasi, thus He carried a single bamboo rod.

In the Devi Purana we find the following statement:

nama-siddhanta-sampatti
prakashana-parayanah
kvacit sri-krishna-chaitanya-
nama loke bhavishyati

"The Lord will again appear in this world. His name will be Sri Krishna Chaitanya and He will spread the chanting of the Lord's holy names.

Sri Chaitanya perfectly illuminated the glories of the nama-siddhanta as predicted in this verse.

In the Nrisimha Purana it is mentioned:

satye daitya-kuladhi-nasha-samaye simhordhva-martyakritis
tretayam dasa-kandharam paribhavan rameti namakritih
gopalan paripalayan vraja-pure bharam haran dvapare
gaurangah priya-kirtanah kali-yuge caitanya-nama prabhuh

"The Supreme Lord, who in the Satya-yuga appeared as a half-man half-lion to cure a terrible disease that had ravaged the daityas, and who in Treta-yuga appeared as Rama, a person who defeated the ten-headed Ravana , and who in Dvapara-yuga removed the earth's burden and protected the gopa people of Vraja-pura, will appear again in the Kali-yuga. His form will be golden, He will delight in chanting the Lord's holy names, and His name will be Chaitanya."

In the Padma Purana we find the following statement from the Lord:

kaleh prathama-sandhyayam
gaurango 'ham mahi-tale
bhagirathi-tate ramye
bhavishyami shaci-sutah

"In the first sandhya of Kali-yuga I will appear on the earth in a beautiful place by the Gange's shore. I will be the son of Shachi-devi and My complexion will be golden."

In the Narada Purana the Lord says:

aham eva kalau vipra
nityam pracchanna-vigrahah
bhagavad-bhakta-rupena
lokan rakshami sarvada

"O brahmana, in the age of Kali I will appear disguised as a devotee of the Lord and I will deliver all the worlds."

divija bhuvi jayadhvam
jayadhvam bhakta-rupinah
kalau sankirtanarambhe
bhavishyami shaci-sutah

"O demigods, in the Kali-yuga take birth as devotees on the earth. I will appear as the son of Shachi in Kali-yuga to start the sankirtana movement."

Nama-sankirtana, or the chanting of the Lord's names is the yuga dharma for the age of Kali. Establishing this was Sri Chaitanya's primary purpose for incarnating.

In the Bhavishya Purana we find:

anandashru-kala-roma-
harsha-purnam tapo-dhana
sarve mam eva drakshyanti
kalau sannyasa-rupinam

"O sage whose wealth is austerity, in the Kali-yuga everyone will see My form as a sannyasi, a form filled with tears of bliss and bodily hairs standing erect in ecstacy."

Sri Chaitanya would always display such symptoms of pure love of Krishna. When chanting the names of the Lord tears would flow from His eyes, and the hair on His body would stand erect. In his life Sri Chaitanya personally only composed eight verses known as Shikshashtakam. In the sixth verse He states:

nayanam galad-ashru-dharaya
vadanam gadgada-ruddhaya gira
pulakair nicitam vapuh kada
tava nama-grahane bhavishyati

"O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?"

Then in the seventh verse He says:

yugayitam nimeshena
cakshusha pravrishayitam
shunyayitam jagat sarvam
govinda-virahena me

"O Govinda! Feeling Your separation, I am considering a moment to be like many years. Tears are flowing from my eyes like torents of rain, and I am feeling all vacant in the world in your absence."

These emotional symptoms of devotion were constantly being displayed by Sri Chaitanya.

In the Matsya Purana the following statement is made by the Lord:

mundo gaurah su-dirghangas
tri-srotas-tira-sambhavah
dayaluh kirtana-grahi
bhavishyami kalau yuge

"In the Kali-yuga I will take birth in a place where three rivers meet. I will be golden color and tall. I will have a shaven head. I will be very merciful, and I will eagerly chant the holy names."

The place where three rivers meet is Navadvipa. It is the custom that eka-danda sannyasis completely shave their head when they take sannyasa, and Sri Chaitanya followed this principle.

This same verse is also found in the Vayu Purana with just two words appearing differently. The Vayu Purana verse mentions the Ganges river instead of 'three rivers'.

In the Vamana Purana the Lord says:

kali-ghora-tamas-channat
sarvan acara-var jitan
shaci-garbhe ca sambhuya
tarayishyami narada

"O Narada, taking birth in Shachi-devi's womb, I will deliver the sinful people from the terrible darkness of Kali-yuga."

In the Vayu Purana the Lord states:

paurnamasyam phalgunasya
phalguni-riksha-yogatah
bhavishye gaura-rupena
shaci-garbhe purandarat

"In the month of Phalguna, when the star phalguni is conjoined with the full moon, I will appear in a golden form begotten by Purandara in Shachi-devi's womb."

Sri Chaitanya's father was known by the names Purandara Mishra and Jagannatha Mishra. Sri Chaitanya was born on the full moon day of the month of Phalguna.

svarnadi-tiram asthaya
navadvipe janashraye
tatra dvi ja-kulam prapto
bhavishyami janalaye

"I will take birth in a brahmana family in the city of Navadvipa, by the Ganges shore."

bhakti-yoga-pradanaya
lokasyanugrahaya ca
sannyasa-rupam asthaya
krishna-chaitanya-nama-dhrik

"In order to show mercy to the people and engage them in devotional service, I will accept sannyasa. Then My name will be Sri Krishna Chaitanya."

In the Ananta Samhita we find:

svarnadi-tiram ashritya
navadvipe dvijalaye
sampradatum bhakti-yogam
laksyanugrahaya ca

"To show mercy to the people and give them devotional service, the Supreme Personality of Godhead will appear in a brahmana's home in Navadvipa by the Gange's shore."

Then the Lord states:

avatirno bhavishyami
kalau nija-ganaih saha
shaci-garbhe navadvipe
svardhuni-parivarite

"In Kali-yuga I will descend to the earth with My associates. In Navadvipa, which is surrounded by the Ganges, I will take birth in Shachi-devi's womb."

In the Urdhvamnaya Tantra it is mentioned:

kalau purandarat shacyam
gaura-rupo vibhu smritah

"In kali-yuga I will appear in a golden form as the son of Purandara and Shachi-devi."

In the Krishna-yamala it is stated:

aham purno bhavishyami
yuga-sandhau visheshatah
mayapure navadvipe
varam ekam shaci-sutah

"During the first sandhya of Kali-yuga I will descend, with all My powers and glories, to Mayapura in Navadvipa and become the son of Shachi-devi."

In the Brahma-yamala:

athavaham dhara-dhamni
bhutva mad-bhakta-rupa-dhrik
mayayam ca bhavishyami
kalau sankirtanagame

"I will appear on the earth in the garb of My devotee. In the Kali-yuga I will appear in Mayapura to start the sankirtana movement."

kalau prathama-sandhyayam
hari-nama-pradayakah
bhavishyati navadvipe
shaci-garbhe janardanah

"In the first sandhya of kali-yuga, Lord Krishna will appear in Navadvipa, in Shachi-devi's womb. In that incarnation He will teach the chanting of Lord Hari's holy names."

In the Ananta Samhita we find:

gauri shri-radhika devi
harih krishna prakirtitah
ekatvac ca tayoh sakshad
iti gaura-harim viduh

"The golden Goddess Radha is known by the name Gauri and the dark Lord Krishna is known by the name Hari. Aware that both of them have combined, the wise call Him as Gaurahari."

navadvipe tu tah sakhyo
bhakta-rupa-dharah priye
ekangam shri-gaura-harim
sevante satatam muda

"O beloved, assuming the forms of devotees the gopis will also take birth in Navadvipa. With great happiness they will again and again serve Lord Gaurahari, who is Radha and krishna combined in a single form."

In the Krishna-yamala we further find:

iti matva kripa-sindhur
amshena kripaya harih
prasanno bhakta-rupena
kalav avatarishyati

"Thinking in this way, Lord Krishna, who is an ocean of mercy, mercifully decided to appear as a devotee in Kali-yuga."

gaurango nada-gambhirah
sva-namamrita-lalasah
dayaluh kirtana-grahi
bhavishyati shaci-sutah

"His limbs will be golden and His voice deep. He will be very merciful. He will yearn to taste the nectar of His own holy name. He will be attached to chanting His own holy name. He will be the son of Shachi-devi."

In the Jaimini-bharata it is said:

anyavatara bahavah
sarve sadharana matah
kalau krishnavataras tu
gudhah sannyasa-vesha-dhrik

"Lord Krishna descends to the world in many different forms. However in Kali-yuga, His incarnation is hidden. At that time He appears disguised as a sannyasi."

In the Yoga-vashishtha we find:

kaleh prathama-sandhyayam
gaurango 'sau mahi-tale
bhagirathi-tate ramye
bhavishyati sanatanah

"In the first sandhya of Kali-yuga, on the earth, by the beautiful shore of the Ganges, the Lord will appear in His eternal golden form."

In the Skanda Purana:

antah krishna bahir gaurah
sangopangastra-parshadah
shaci-garbhe samapnuyam
maya-manusha-karma-krit

"Outwardly of golden complexion, but inwardly Krishna, I will take My birth in the womb of Shachi-devi. Accompanied by My associates, servants, weapons, and confidential companions, I will assume the role of a human being."

In the Kapila Tantra we find the following statements:

kvacit sapi krishnam aha
shrinu mad-vacanam priya
bhavata ca sahaikatmyam
icchami bhavitum prabho

mama bhavanvitam rupam
hridayahlada-karanam
parasparanga-madhya-stham
krida-kautuka-mangalam

paraspara-svabhavadhyam
rupam ekam pradarshaya
shrutva tu preyasi-vakyam
parama-priti-suchakam

svecchayasid yatha purvam
utsahena jagad-guruh
premalingana-yogena
hy acintya-shakti-yogatah

radha-bhava-kanti-yuktam
murtim ekam prakasayan
svapne tu darshayam asa
radhikayai svayam prabhuh

"Then Sri Radha said to Lord Krishna: O beloved, please hear My words. I yearn to become one with you. Please show a form where You and I embrace and Our two bodies become one, a form filled with the love I bear for You, a form filled with auspicious and blissful pastimes, a form that brings bliss to the heart, a form that unites Our two natures.'

"Hearing His beloved's words, which were filled with joy and love, Lord krishna passionately embraced Her. Then by the touch of His inconceivable potency Their two forms joined and became one, a single form endowed with Sri Radha's divine love and glorious splendour. In a dream Lord Krishna showed all this to Sri Radha."

Other direct references are found in the Vishvasara Tantra, Kularnava Tantra, Brahma-rahasya, and Vishnu-yamala. Besides these there are complete chapters about Sri Chaitanya's incarnation in the Vayu Purana and Bhavishya Purana, which are too long to quote here. Also there is a text by the name Chaitanya Upanishad within the Atharva Veda, which explains the Lord's incarnation in Kali-yuga. I have not cited it here, as it was rediscovered in recent times, so most people will reject it's authenticity, or at least its value as evidence.

Sri Chaitanya's incarnation was a hidden incarnation, thus He burried references to His appearance deep within the ocean of vedic texts. His desire was that His disguise would not be betrayed, so He made sure these references would remain hidden until after His incarnation was complete. These text's were always present, but by the inconceivable yoga-maya of the Lord, He covered His true identity even from the Vedic scholars and panditas. Only the pure devotees understood His actual identity.

In the Ananta Samhita we find this very relevant statement regarding Sri Chaitanya's incarnation:

aprakashyam idam guhyam
na prakashyam bahir mukhe
bhaktavataram bhaktakhyam
bhaktam bhakti-pradam svayam

man-maya-mohitah kecin
na jnasyanti bahir-mukhah
jnasyanti mad-bhakti-yuktah
sadhavo nyasino 'malah

"Those who are bewildered by My illusory potency will not understand the great secret of My appearance in this world in My personal form, in My form as the incarnation of a devotee, in My form bearing the name of a devotee, in My form as a devotee, and in My form as the giver of devotional service. This secret is not to be revealed to them. Only the saintly, pure, renounced devotees, diligently engaged in My devotional service, will be able to understand Me in these forms."

(To view some of the texts on this newsletter you will need to have the Balaram font installed on your system. You can download it for free HERE and then go to Start, settings, control panel and Fonts and Install New Fonts)

Ekadasi Style Prasadam for Janmasthami and Gaura Purnima:

So we can understand from this there there are two separate instructions (i) for ekadasi (ii) for Gaura Purnima and Janmastami.

"you can offer ekadasi to Lord Caitanya who acts as a devotee, but not to Krsna."(Bhanu Swami. 5th March 1999. [Text 2136851 from COM] )

"So far the Advent Day of Lord Caitanya is concerned, I have written a full suggestion to Montreal, in which the main points are that we should all observe strict fasting up till moonrise, and at that time, an offering is made to Lord Caitanya of Ekadasi foods, fruits, peanuts, milk, and so forth. Then, on the next day, Friday the 15th, a full-scale feast is held to celebrate His Advent Day. On the 14th, chanting, reading of Srila Bhaktivinode's book, Life and Precepts and Caitanya Caritamrta, Introduction to Bhagavatam, may be held all the day in the Temple." (San Francisco, written 12th March 1968 letter to Balai)

"The injunction to fast on Ekädasi is especially meant for devotees; on Ekädasi there are no restrictions regarding food that may be offered to the Lord. Lord Sri Caitanya Mahäprabhu took the food of Lord Vishnu in His ecstasy as vishnu-tattva".(CC Adi-lila 10:71 purport.)

"Lord Caitanya's Appearance day falls on March 22 (1970), that is on a Sunday. The devotees should fast until evening, when there is a ceremony and offering of a small amount of Ekadasi preparations. The next day, the devotees should celebrate amongst themselves with a small scale feast. You may hold the celebration open to the public on the following Sunday. The preparation to be offered specially on this occasion is bhuni kichri: Fry equal parts dal and rice in ghee and massala. Add two times water as dal and rice, and add vegetables (if you use more ghee, use less water). Cook it until it is dried and the rice is soft."(Letter to Krishna dasa. 18th February 1970. Los Angeles.)

"P.S. No feasting in the evening of Caitanya's birthday. Fasting all day till evening moon rise. Then take Prasadam like Ekadasi. Next day you can have full swing feasting. On the birthday if can take a procession of Kirtana on the street it is very nice." (Post Script to Letter to Rayarama dasa. September. Unknown place unknown date Ref:91-05-14.)

There is an amusing discription of the first ISKCON janmastami "feast" as described by Hayagriva Prabhu in his biography "Hare Krishna Explosion pg 62" He writes:"as midnight approaches, we hungrily envision the great birthday feast of Lord Krishna, mountains of succulent prasadam: cake and kachoris, halava and puris, sabji, sweet rice, samosas and gulabjamuns. Just a few minutes before midnight, Swamiji finally descends from his kitchen with the Prasadam. But our faces drop. There is only a platter of cut fruit."

There is a discription of Gaura Purnima in Mayapur India 1976 from the biography "A Transcendental Diary" Vol1 Mar.16. by Hari Sauri Prabhu: pg.461. "GAURA PURNIMA. The Appearance day of Sri Caitanya Mahaprabhu. Everyone fasted until moon rise and then took an Ekadasi feast, although Prabhupada said this was not compulsory.

Pg.466: "Many Devotees sold copies of the Gitar-gana, and mass distribution of Halava prasadam went on throughout the day."

Pg.469 "At one point Prabhupada sent me out to see how many visitors had come , and he was very happy to hear of the large crowds. Typically, he wanted assurance that prasadam was being distributed to all."

"The Caitanya-bhägavata, Ädi-lilä, Chapter Six, fully describes the Lord’s accepting vishnu-prasäda on the Ekädasi day at the house of Jagadisha and Hiranya. Regular prasäda is offered to Lord Vishnu on Ekädasi because, while fasting is recommended for devotees on Ekädasi, it is not recommended for Lord Vishnu. Once on Ekädasi in the house of Jagadisha and Hiranya Pandita there were arrangements for preparing special prasäda for Lord Vishnu, and Lord Caitanya Mahäprabhu asked His father to go there to ask for the vishnu-prasäda because He was feeling sick. The house of Jagadisha and Hiranya Pandita was situated about two miles from the house of Jagannätha Mishra. Therefore when Jagannätha Mishra, on the request of Shri Caitanya Mahäprabhu, came to ask Jagadisha and Hiranya for the prasäda, they were a little astonished. How could the boy understand that special prasäda was being prepared for Lord Vishnu? They immediately concluded that the boy Nimäi must have supernatural mystic power. Otherwise how could He understand that they were preparing special prasäda? Therefore they immediately sent the food to Lord Caitanya Mahäprabhu through His father, Jagannätha Mishra. Nimäi was feeling sick, but immediately after eating the vishnu-prasäda He was cured, and He also distributed the prasäda among His playmates." (CC Adi-lila 14:39. purport)

The special Lila-vichitra pastimes of the Lord which are EXTRAORDINARY and not to be imitated.

If I may pose a question "If the Supreme Personality of Godhead came to you on ekadasi and gave you grains to eat what would you do???"

I for one would eat them right there on the spot, directly from the Lord's hand. Despite everything else, knowing who we are to take shelter of, just like His playmates did. (unfortunately it appears I will have to wait some time to test this case)

Adjusting the program for preaching (feasting):
"You can take quotations from the above mentioned books, and have discussions.
Fasting should be continued up to evening, then you may have food like on Ekadasi, fruits, milk, etc. On the next day you may observe festival. Janardana consulted me and said he thinks Sunday feasting would be best, so you may do that if you like. Or you may do both days, as you feel best."(Letter to Mahapurush. 7th March 1968. Regarding Gaura Purnima)

"We performed Lord Caitanya's Birthday ceremony, not very gorgeously, but amongst ourselves, and Govinda dasi cooked very nice Ekadasi foodstuffs. The next day I expected some big ceremony but it couldn't be performed. (Letter to Purusottam. 6th March 1969. Hawaii)

Fasting FOR EKADASI:
"From the very beginning of His childhood life Shri Caitanya Mahäprabhu introduced the system of observing a fast on the Ekädasi day. In the Bhakti-sandarbha, by Shrila Jiva Gosvämi, there is a quotation from the Skanda Puräna admonishing that a person who eats grains on Ekädasi becomes a murderer of his mother, father, brother and spiritual master, and even if he is elevated to a Vaikuntha planet, he falls down. On Ekädasi, everything is cooked for Vishnu, including regular grains and dahi, but it is enjoined that a Vaishnava should not even take vishnu-prasäda on Ekädasi. It is said that a Vaishnava does not accept anything eatable that is not offered to Lord Vishnu, but on Ekädasi a Vaishnava should not touch even mahä-prasäda offered to Vishnu, although such prasäda may be kept for being eaten the next day. It is strictly forbidden for one to accept any kind of grain on Ekädasi, even if it is offered to Lord Vishnu." ( CC Adi-lia 15:19. purport.)

"Mother Saci said, “You have spoken very nicely. I shall not eat grains on Ekädasi.” From that day, she began to observe fasting on Ekädasi."(CC Adi-lila 15:10 text.)
PURPORT
"It is a prejudice amongst smärta-brähmanas that a widow must observe fasting on Ekädasi but a woman who has her husband should not. It appears that before the request of Lord Caitanya Sacimätä was not observing Ekädasi because of her being sa-dhava, which means that her husband was living. Shri Caitanya Mahäprabhu, however, introduced the system that a woman, even if not a widow, must observe the Ekädasi day and must not touch any kind of grains, even those offered to the Deity of Vishnu".(CC Adi-lia 15:10 purport.)

"Shri Caitanya Mahäprabhu’s pastime of fainting after eating betel nuts is a solid instruction to all of us that one should not touch betel nuts, even those offered to Vishnu, just as one should not touch grains on the Ekädasi day. Of course, Lord Caitanya Mahäprabhu’s fainting had a particular purpose. As the Supreme Personality of Godhead, He can do whatever He likes and eat whatever He wants, but we should not imitate His pastimes." (CC Adi-lia 15:16 purport.)

"Devotee: On ekädasi, we can offer the Deity grains?
Prabhupäda: Oh yes. But not guru. Ekädasi observed by jiva-tattva, not by Vishnu-tattva. We are fasting for clearing our material disease, but Rädhä-Krishna, Caitanya Mahäprabhu... Caitanya Mahäprabhu also may not be offered grains because He is playing the part of a devotee. Only Rädhä-Krishna, Jagannätha can be offered grains. Otherwise, Guru-Gauränga, no. And the prasädam should not be taken by anyone. It should be kept for next day." (Room Conversation. 22nd April 1972. Japan)

Prabhupäda: They are strictly following Vaishnava principles. They... Whenever one comes to become my disciple, the first condition is that no illicit sex; no meat-eating, eggs, fish, nothing of the sort; no intoxication up to smoking cigarette, drinking tea and coffee; and no gambling. So they strictly follow these things. In our society, there is no tea-drinking even. We don’t drink tea. So... Intoxication, päna, chäi päna, päna... Päna is intoxication.
Guest: Tämbüla...
Prabhupäda: Tämbüla. Yatra päpas catur-vidhä.
Guest: (Sanskrit or Hindi: Krshna is offered tämbüla in the temple.)
Prabhupäda: No, Krishna can take.
Guest: Yes. And that prasäda of Bhagavän Shri Krishna...
Prabhupäda: Yes.
Guest: ...the devotees can take also...
Prabhupäda: No, prasädam, according to our principle... Just like on Ekädasi day, we do not accept even prasädam. Anna. We keep it. So prasädam... Just like on Ekädasi anna is prohibited, but not the Deity. Deity’s offered anna, but we cannot take the prasädam even. So following strictly the principle, even tämbüla is offered to Krishna, it is not for us. Yes. Strictly following the principle. The same example... Just like on Ekädasi day, anna is offered to Krishna, but we don’t take.
Guest: The devotees are not allowed.
Prabhupäda: Not allowed, yes.
Guest: Äcchä.
Prabhupäda: Äcchä.
Guest: I’m very grateful to have your darshana. Om namo näräyanäya.
Prabhupäda: Jaya. Hare Krishna. (end) (Room Conversation. 11th July 1973. London).

HIS DIVINE, EVER REVEALING, EVER LOVING GRACE SRILA PRABHUPAD KI JAYA!!!

Lord Chaitanya's Mission

Lord Caitanya Mahaprabhu instructed His disciples to write books on the science of Krsna, a task which His followers have continued to carry out down to the present day. The elaborations and expositions on the philosophy taught by Lord Caitanya are, in fact, the most voluminous, exacting, and consistent, due to the system of disciplic succession. Although Lord Caitanya was widely renowned as a scholar in His youth, He left only eight verses, called Siksastaka. These eight verses clearly reveal His mission and precepts. These supremely valuable prayers are translated herein.

1.
Glory to the Sri Krsna sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

2.
O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Krsna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.

3.
One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

4.
O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women nor do I want any number of followers. I only want Your causeless devotional service, birth after birth.

5.
O son of Maharaja Nanda [Krsna], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.

6.
O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

7.
O Govinda! Feeling Your separations I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

8.
I know no one but Krsna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally.
.
(Teachings of Lord Caitanya)

Pleasing the Lord thru Reminiscence
Posted by: "Vrndavan Parker" vrnparker@yahoo.com vrnparker
Date: Tue Jan 16, 2007 5:05 pm ((PST))

From Sri Chaitanya Charitamrita of Krishna dasa kaviraj Goswami, translation by Srila A.C. Bhaktivedanta Swami Prabhupad:

CC Madhya 9.285: Sri Caitanya Mahaprabhu received word that Sri Ranga Puri, one of the disciples of Sri Madhavendra Puri, was present in that village at the home of a brahmana.

CC Madhya 9.286: Hearing this news, Sri Caitanya Mahaprabhu immediately went to see Sri Ranga Puri at the brahmana's home. Upon entering, the Lord saw him sitting there.

CC Madhya 9.287: As soon as Sri Caitanya Mahaprabhu saw Sri Ranga Puri, He immediately offered him obeisances in ecstatic love, falling flat on the ground. The symptoms of transcendental transformation were visible -- namely, tears, jubilation, trembling and perspiration.

CC Madhya 9.288: Upon seeing Sri Caitanya Mahaprabhu in such an ecstatic mood, Sri Ranga Puri said, "Your Holiness, please get up.

CC Madhya 9.289: "Your Holiness is certainly related to Sri Madhavendra Puri, without whom there is no fragrance of ecstatic love."

CC Madhya 9.290: After saying this, Sri Ranga Puri lifted Sri Caitanya Mahaprabhu up and embraced Him. As they embraced shoulder to shoulder, they both began to cry in ecstasy.

CC Madhya 9.291: After some moments, they came to their senses and became patient. Sri Caitanya Mahaprabhu then informed Sri Ranga Puri about His relationship with Isvara Puri.

CC Madhya 9.292: They were both inundated by the wonderful ecstasy of love that was aroused in them. Finally they sat down and respectfully began to converse.

CC Madhya 9.293: In this way they discussed topics about Lord Krishna continually for five to seven days.

CC Madhya 9.294: Out of curiosity, Sri Ranga Puri asked Sri Caitanya Mahaprabhu about His birthplace, and the Lord informed him that it was Navadvipa-dhama.

CC Madhya 9.295: Sri Ranga Puri had formerly gone to Navadvipa with Sri Madhavendra Puri, and he therefore remembered the incidents that had taken place there.

CC Madhya 9.296: As soon as Sri Ranga Puri recalled Navadvipa, he also recalled accompanying Sri Madhavendra Puri to the house of Jagannatha Misra, where Ranga Puri had taken lunch. He even remembered the taste of an unprecedented curry made of banana flowers.

CC Madhya 9.297: Sri Ranga Puri also remembered the wife of Jagannatha Misra. She was very devoted and chaste. As for her affection, she was exactly like the mother of the universe.

CC Madhya 9.298: He also remembered how Sri Jagannatha Misra's wife, Sacimata, was expert in cooking. He recalled that she was very affectionate toward the sannyasis and fed them exactly like her own sons.

CC Madhya 9.299: Sri Ranga Puri also remembered that one of her deserving sons had accepted the renounced order at a very young age. His name was Sankararanya.

CC Madhya 9.300: Sri Ranga Puri informed Sri Caitanya Mahaprabhu that the sannyasi named Sankararanya had attained perfection in that holy place, Pandarapura.

CC Madhya 9.301: Sri Caitanya Mahaprabhu said, "In My previous asrama, Sankararanya was My brother and Jagannatha Misra was My father."

CC Madhya 9.302: After finishing his talks with Sri Caitanya Mahaprabhu, Sri Ranga Puri started for Dvaraka-dhama.

CC Madhya 9.303: After Sri Ranga Puri departed for Dvaraka, Sri Caitanya Mahaprabhu remained with the brahmana at Pandarapura for four more days. He took His bath in the Bhima River and visited the temple of Viththala.

http://www.vedabase.net/cc/madhya/9/en1

Courtesy of http://www.vedabase.com/ used with permission

The following Sections are from Sri Gaudiya Kantahara

NÄMA-TATTVA

The Supreme Lord is the Root of all Religion

17.1
dharma-mülaà hi bhagavän sarva-vedamayo hariù
småtaà ca tad-vidäà räjan yena cätmä prasédati

The Supreme Person is the root of all dharma, the essence of all the Vedas, and the meditation of all those great authorities who know the truth about the Supreme Lord, and whose opinions becomes scripture. This is evidence, O King, and by accepting this religious principle, everyone will attain the highest satisfaction of the soul, mind, and body. (Bhäg. 7.11.7)

Kåñëa is the Only Way

17.2
tapastu täpaiù prapatastu parvatä-daöantu térthani paöhastu cägamän
yajastu yägairvivadantu vädair harià vinä naiva måtià taranti

You may perform mountains of austerities, visit many holy places, study all the Vedas, and perform all kinds of Vedic sacrifices, but without devotion to Kåñëa, none of these things can save you from death. (Bhävärtha Dépikä 10.87.27)

Chanting the Holy Name is the Eternal
and Highest Dharma for all Souls

17.3
etävän eva loke 'smin puàsäà dharmaù paraù småtaù
bhakti-yogo bhagavati tan-näma-grahaëädibhiù

It is recognized that the highest religious principle in human society is devotional service to the Supreme Personality of Godhead, beginning with the chanting of the holy name of the Lord, näma-saäkértana. (Bhäg. 6.3.22)

The Holy Name is the Essence of the Çrutis

17.4
nikhila-çruti-mauli rama-mälä-dyuti néräjita-pädapaokajänta
ayi mukta-kulair upäsyamänaà paritas tväà harinäma saàçrayämi
O holy name, the tips of the toes of your lotus feet are eternally worshiped by the glowing effulgence of the Upaniñads, the crest jewels of the Vedas. You are eternally adored and chanted by great liberated souls like Närada and Çukadeva Gosvämé. O Harinäma, clearing myself of all offenses, I take complete shelter of You. (Çréla Rüpa Gosvämé, Kåñëa-nämäñöakam 1)

The Constitutional Nature of the Holy Name

17.5
näma cintämaëiù kåñëaç caitanya-rasa-vigrahaù
pürëah-çuddho nitya-mukto'bhinnatvän näma nämiëoù

The holy name of Kåñëa is a transcendental wish fulfilling gem it bestows all spiritual benedictions, for it is Kåñëa Himself. It is the personification of divine mellow, the fountainhead of all pleasure. The holy name of Kåñëa is eternally liberated and spiritual. This is because the name of Kåñëa and Kåñëa Himself are nondifferent. (Çré Bhakti-rasämåta-sindhu, Pürva-Vibhägaga 2.233)

17.6
ekam eva sac-cid-änanda-rasädi-rüpaà tattvaà dvidhä-virbhütam

The Supreme Absolute Truth is one reality whose form is eternal, fully cognizant, and ecstatic. That Absolute reality who is the origin of all rasa appears in two forms, as Kåñëa Himself and as the holy name of Kåñëa. These two forms are nondifferent manifestations of the same eternal reality Kåñëa. (Bhakti-rasämåta-sindhu, Pürva-Vibhäga 2.233, Jéva Gosvämé's Durgama-saågamané commentary)

The Vedas Sing the Glories of the Holy Name

17.7
oà äsya jänanto näma cid-viviktan mahante viñëo sumatià bhajämahe
oà tat sat

This mantra means, "O Lord Visnu, Your name is conscious (cit) and therefore self-effulgent (mahas) and so even one with partial knowledge of the eternal nature of Your name, and incomplete understanding of the glory of proper chanting, can attain knowledge of You merely by repeating the syllables, because You, who are known by Om, are self-existent (sat)." Thus it is seen that the name liberates a person from fear and envy even if alluded to. (Bhagavata-Sandarbha 47)

17.7a
he viïåo te tava näma cita cit-svarupam ata eva mahaü sva-prakäça-rupaà tasmät asya nämna ä éïadapi jänantaü ha tu samyak
uccàra-mahätmayädi puruskäreåa.
tathäpi vivaktan bruväåaü kevalaà tad-akñaräbhyäsa mätraà kurväåàü sumantiä tad-viïayäà vidyäà bhajämahe präpnuyaü.
Ata eva bhayadveïàdau çré mùrteü aphurter iva sànketyä-dàvapasya muktidatvaà çruyate.

O Viñëu! Your holy name is of the nature of divine consciousness it is transcendental reality par-excellence. It is a manifestation of Your own divine form, even if someone utters the holy name without knowing the names complete glories. To utter the name without being fully aware of its glories means nämäbhäsa, or uttering the syllables of the holy name which are only the outer reflection. Even in such a positon we shall attain divine knowledge of the Lord, by such worship. Because this line contains the word oä it indicates that the use of the word "sat" means svata-siddaü. Therefore the divine form manifests upon one's having uttered the name (even when there is nänäbhäsa because of sàìketya and so forth), and thus one attains liberation from the postion of fear and envy. (Bhagavata Sandarbha 4)

The Glories of the Holy Name in the Småti-çästras

17.8
vede rämäyaëe caiva puräëe bhärate tathä
ädävante ca madhye ca hariù sarvatraù géyate

Throughout the Vedas, the Rämäyaåa, the Puräëas, and the Mahäbhärata, from beginning to end, only the glories of the Supreme Lord Hari are sung. (Hari-vaäça)

The Holy Name Grants All Perfection in Kali-yuga

17.9
kaler doña-nidhe räjann asti hy eko mahän guëaù
kértanäd eva kåñëasya mukta-saìgaù paraà vrajet

My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Kåñëa mahä-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. (Bhäg. 12.3.51)

17.10
kåte yad dhyäyato viñëuà tretäyäà yajato makhaiù
dväpare paricaryäyäà kalau tad dhari-kértanät

What was attained in Satya-yuga through meditation, in Tretä-yuga through sacrifice, and in Dväpara-yuga through Deity worship is realized in Kali-yuga through hari-kértana. (Bhäg. 12.3.52)

17.11
dhyäyan kåte yajan yajïais-tretäyäà dväpare 'rcayan
yadäpnoti tadäpnoti kalau saokértya keçavam

Whatever results was attained in Satya-yuga by meditation, in Treta-yuga by yajïa, and in Dväpara-yuga by arcaåa, can only be attained in the Kali-yuga by hari-näma-kértana, chanting the glories of Kåñëa, who is known as Keïava. (Padma Puräëa, Uttara-khaëòa, 42nd Adhyäya)

17.12
kali-käle näma-rüpe kåñëa-avatära
näma haite haya sarva-jagat-nistära
näma vinu kali-käle nähi ära dharma
sarva-mantra-sära näma, ei çästra-marma

In the age of Kali, Kåñëa advents Himself in the form of the holy name. By the holy name, the entire universe is delivered. There is no other dharma in the age of Kali. The holy name of Kåñëa is the essence of all mantras and the purport of all revealed scriptures. (Cc. Ädi 17.22 and 7.74)

Çrédhara Svämé on Glories of the Holy Name

17.13
aàhaù saàhara dakhilaà sakådudayädeva sakala-lokasya
taraëiriva timira-jaladhim jayati jagan-maìgalaà harer näma

Let the all-auspicious glories of the holy name, which benedicts the entire universe, be victorious. Just as when the sun rises, it dispels the ocean of darkness, in the same way, when the holy name has only slightly risen within one's heart, all one's sins are completely destroyed. (Padyävalé 16, Çrédhara Svämé)

17.14
jïänamasti tulitaà ca tuläyaà prema naiva tulitaà tu tuläyäà
siddhir eva tulitätra tuläyäà kåñëa-näma tulitaà na tuläyäà

Knowledge and yogic perfection can be compared to one another, but prema and kåñëa-näma have no comparison to anything within this world. They cannot be weighed on the scales of mundane consideration. (Padyävalé 15, Çrédhara Svämé)

Rüpa Gosvämé on the Glories of the Name

17.15
äkåñöiù kåta-cetasäà sumahatäm-muccäöanaà cäàhasäà
äcaëòälamamükaloka-sulabho vaçyaç ca mokñaçriyaù
no dékñäà na ca dakñinäà na ca puraçcaryäà manägékñate
mantro'yaà rasanä spåg eva phalati çré kåñëa nämätmakaù

The holy name of Kåñëa is an attractive feature for many saintly, liberal people. It is the annihilator of all sinful reactions and is so powerful that save for the dumb who cannot chant it, it is readily, available to everyone, including the lowest type of man, the caëòäla. The holy name of Kåñëa is controller of the opulence of liberation, and it is identical with Çré Kåñëa. Simply by touching the holy name with one's tongue, immediate effects are produced. Chanting the holy name does not depend on initiation, pious activities, or the puraçcaryä regulative principles generally observed before initiation. The holy name does not wait for all these activities. It is self-sufficient. (Padyävalé 29, Rüpa Gosvämé)

The Efficacy of Gäyatré and the Holy Name

17.16
kåñëa-mantra haite habe saàsära-mocana
kåñëa-näma haite päbe kåñëera caraëa

Through the gäyatré mantra one attains liberation from material existence. Through the holy name one attains the lotus feet of Kåñëa. (Cc. Ädi 7.73)

The Glories of Hari-kathä

17.17
çrutam-apy-aupaniñadaà düre hari-kathämåtät
yan na santi dravac-citta-kampäçru-pulakädayaù

The Upaniñads have ascertained nirviçeïa brahma as the subject of the çruti, whereas they only take a distant view of hari-kathä. This is because through hearing and chanting about Brahman, one's heart is not moved, tears do not pour from the eyes, and the bodily hairs do not stand on end. (Padyävalé 39)

The Glories of the Holy Name Surpasses that of Impersonal Brahman

17.18
yad brahma-säkñät-kåti-niñöhayäpi vinäçamäyäti vinä na bhogaiù
apaiti näma-sphuraëena tatte prärabhda-karmeti virauti vedaù

O holy name! The seeds from which sin sprouts within the heart are not burned to ashes by realization of Brahman or by constant meditation on eternal consciousness. But, O holy name, as soon as You appear on the tongue of a sincere chanter, all the karmic seeds of sin are burned to ashes. Thus all sinful reactions, past, present and future are finished. This is proclaimed by the Vedas. (Kåñëa-nämäñöakam, Rüpa Gosvämé 4)
Kértana of the Holy Name is Best of All

17.19
aghaccit-smaraëam viñëor-bahväyäsena sädhyate
auñöhaspandana-mätreëa kértanatu tato varam

The remembrance of Viñëu certainly cuts sin to pieces, but it is very difficult to attain perfection through remembering Viñëu. Only after great effort is such remembrance possible. However, simply by moving the lips, there is the kértana of the holy name of Viñëu, and therefore kértana is the topmost process of devotional service. (Hari-bhakti-viläsa, 11.453)

The Holy Name Surpasses Worship and Meditation

17.20

jayati jayati nämänanda-rüpaà murärer
viramita-nija-dharma-dhyäna-püjädi-yatnam
kathamapi sakådättaà muktidaà präëinä yat
param-amåtam-ekaà jévanaà bhüñaëaà me

All glories, all glories to the all-blissful holy name of Çré Kåñëa, which causes the devotee to give up all conventional religious duties, meditation, and worship. When somehow or other uttered even once by a living entity the holy name awards him liberation. The holy name of Kåñëa is the highest nectar in my life and my only treasure. (Bëhad-Bhägavatàmëta 1.1.9)

17.21
yena janma çataiù pürvaà väsudevaù sanarcitaù
tan-mukhe hari-nämäni sadä tiñöhanti bhärata

O descendant of Bhärata, one who has previously worshiped Lord Väsudeva in hundreds of lifetimes can now chant the holy name eternally. (Hari-bhakti-viläsa 11.454)

The Holy Name is not Regulated by Time, Place, and Circumstance

17.22 and 23
na deça niyamo räjan na käla niyamas tathä
vidyate nätra sandeho viñëor-nämänu-kértane
kälo'sti däne yajïe ca snäne kälo' sti saj jape
viñëu-saokértane kälo nästyatra påöhivétale

O king, there are no rules governing the time and place wherein the holy name of Viñëu can be chanted. Of this there can be no doubt. Charity and sacrifice are governed by various rules regarding time and place, as are the taking of one's bath and the silent uttering of different mantras. But the holy name of Viñëu can be chanted in saìkértana at any time in any place on earth. (Hari-bhakti-viläsa 11.412, 413)

17.24
na deça-niyamas tasmin na käla-niyamas-tathä
nocchiñöhädau niñedho 'sti çré harer-nämni lubdhaka

O hunter, there are no restrictions on when or where the holy name of Çré Hari may be chanted and no prohibitions regarding the uncleanness of the mouth from which the holy name comes forth. (Hari-bhakti-viläsa 11.408)

17.25
etävatälam agha-nirharaëäya puàsäà
saokértanaà bhagavato guëa-karma-nämnäm
vikruçya putram aghavän yad ajämilo 'pi
näräyaëeti mriyamäëa iyäya muktim

It should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he gets relief from material bondage if he chants without offenses. Ajämila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Näräyaëa. (Bhäg. 6.3.24)

The Bhägavatam on Loud Kértana

17.26

nämäny anantasya hata-trapaù paöhan
guhyäni bhadräëi kåtäni ca smaran
gäà paryaöaàs tuñöa-manä gata-spåhaù
kälaà pratékñan vimado vimatsaraù

[Närada Muni said] Thus I loudly chanted the holy name of Kåñëa in kértana, not caring for any social formalities. Such chanting and remembering of the holy name benedicts everyone. In this way, I traveled across the earth, fully satisfied, humble, and non-envious. (Bhäg. 1.6.26)

Loud Kértana is the Best

17.27
japato hari nämäni sthäne çata-guëädhikah
ätmänaï ca punäty-uccair-japan çrotån-punäti ca
Compared to that person who is attached to chanting japa, the person who performs loud chanting of the holy name of Çré Hari is one hundred times better. This is because the person who chants japa purifies himself, whereas the person who chants the holy name loudly in kértana purifies himself, all those who are with him, and everyone else who hear the holy vibration. (Çré Näradéya, Prahläda-väkya)

Loud Kértana Benefits the Chanter of the Holy Name
and Those Who Hear it

17.28
paçu-pakñé-kéöa-ädi balite nä päre
çunile se harinäma tä'ra saba tare
japile se kåñëa-näma äpani se tare
ucca-saokértane para-upakära kare
ata eva ucca kari' kértana karile
çata-guëa phala haya sarva-çästre bole

The animals, birds, and insects cannot chant the holy name, but by hearing the holy name chanted they can benefit. Chanting the japa of the holy name of Kåñëa purifies oneself, but the loud saìkértana of the holy name of Kåñëa benefits all living beings. Therefore, loudly chant the holy name of Kåñëa in kértana, and you will get one hundred times the benefit of chanting japa. This is the verdict of all the çästras. (Cb. Ädi 11.275-277)

Mahäprabhu Loudly Chanted the Holy Name

17.29
hare kåñëety uccyaiù sphurita-rasano nämagaëanä-
kåta-granthi çreëé-subhaga-kaöi-sütrojjvalakaraù
viçäläkño dérghärgala-yugala-kheloïcita-bhujaù
sa caitanyaù kià me punarapi dåçoryäsyati padam

Çré Caitanya Mahäprabhu loudly chants the Hare Kåñëa mantra, which dance upon His tongue, as His radiant lotus hand counts the name by fingering the beads on the beautiful knotted counting string tied to His waist. His beautiful lotus eyes stretch to His ears and His arms reach to His knees. When will Çré Caitanya Mahäprabhu again appear before my eyes? (Caitanyäïöhakam 5, Rüpa Gosvämé)

The Opinion of Baladeva on the Form of the Mahä-mantra

17.30
hare kåñëeti mantra-pratéka-grahaëaà.
Soòaça-nämätmanä dvätréàça-daksareëa mantreëoccair-uccäritena sphuritä kåta-nåtyä rasanä jihvä yasya sah.
When the sixteen names and thirty-two syllables of the Hare Kåñëa mantra are loudly vibrated, Kåñëa Himself dances on ones tongue. (Baladeva Vidyäbùïaåa, Stava-mälà-vibhüïaåa-bhäïya)

Hare Kåñëa is the Mahä-mantra for the Age of Kali

17.31-37
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
ñoòaçaitäni nämäni dvätriàçad varëakäni hi
kalau yuge mahä-mantraù sammato jévatäraëe
varjayitvä tu nämaitad durjanaiù parikalpitam
chandobaddhaà susiddhänta viruddhaà näbhyaset padam
tärakaà brahma-nämaitad brahmaëä guruëädinä
kalisantaraëädyäsu çruti-svadhigataà hareù
präptaà çré brahma-çiñyeëa çré näradena dhématä
nämaitad-uttamaà çrauta-päramparyeëa brahmaëaù
utsåjyaitan-mahä-mantraà ye tvanyat kaepitaà padam
mahänämeti gäyanti te çästra-guru laëghanaù
tattva-virodha-saopåktaà tädåçaà daurjanaà matam
sravathä parihäryaà syädätma-hitärthinä sadä
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare

Hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare: This sixteen-name, thirty-two syllable mantra is the mahä-mantra in the age of Kali by which all living beings can be delivered. One should never abandon chanting this mahä-mantra and take to other so-called purificatory processes which are practiced by rascals, or engage in chanting other metrical compositions of the name of Kåñëa that are against the pure conclusions of the scriptures, or are filled with rasàbhäsa. About this divinely spiritual mahä-mantra, which delivers one from material existence, the original guru, Lord Brahmä, has said, kali-santaraåädi çrutite, "The çrutis have declared this mantra to be the best means of deliverance in the age of Kali". Having all heard this from Brahmä, the sons and disciples of Brahmä, beginning with Närada, all accepted the Hare Kåñëa mahä-mantra and, having meditated on it, attained perfection. (Ananta-Saàhitä)

The Upaniñads on the Hare Kåñëa Mahä-mantra

17.38-39
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
iti soòaçakaà nämnäà kali-kalmaña-näçanam
nätaù parataropäyaù sarva-vedeñu dåñyate

The sixteen names of the Hare Kåñëa mahä-mantra: hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare destroy all the inauspiciousness of the age of Kali. This is the conclusion of all the Vedas. (Kali-santaraåa Upaniñad)

The Puräëas on the Hare Kåñëa Mahä-mantra

17.40
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
raöanti halayä väpi te kåtärthä na saàçayaù

Hare kåñëa hare kåñëa kåñëa kåñëa hare hare: Whoever chants this mantra, even neglectfully, will attain the supreme goal of life. Of this there is no doubt. (Agni-Puräëa)

Chanting the Holy Name Qualifies One for Deliverance

17.41
madhura-madhuram-etan-maìgalaà maìgalänäà
sakala-nigamavallé-sat-phalaà cit-svarüpam
sakådapi parigétaà çraddhayä helayä vä
bhåguvara naramätraà tärayet kåñëa näma

The holy name of Kåñëa is the sweetest of the sweet and the most auspicious of all auspicious things. It is the self-effulgent and beautiful fruit of the Vedic desire tree. O best of the Bhågus, when the holy name is uttered once without offense, either attentively or in attentively, it immediately ensures the deliverance of all human beings from the bondage of illusion. (Hari-bhakti-viläsa 11.234, Skanda Puräëa)

The Holy Name is to be Chanted in the Stage of
Practice and in Perfection

17.42
etan nirvidyamänänäm icchatäm akuto-bhayam
yoginäà nåpa nirëétaà harer nämänukértanam

O King, constant chanting of the holy name of the Lord after the way of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and those who are self-satisfied by dint of transcendental knowledge. (Bhäg. 2.1.11)
Things Unfavorable for Näma-kértana

17.43
janmaiçvarya-çruta-çrébhir edhamäna-madaù pumän
naivärhaty abhidhätuà vai tväm akiïcana-gocaram

Those who are intoxicated by false ego on account of their good birth, wealth, learning, and beauty, cannot cry out Your name with sincere feeling. Only those who are materially bereft can chant Your name in purity. (Bhäg. 1.8.26)

The Characteristics of the Principal and Secondary Name

17.44
nämnämakäri bahudhä nija-sarva-çaktis
taträpitä niyamitaù smaraëe na kälaù
etädåñi tava kåpä bhagavan mamäpi
durdaivam édåçam ihäjani nänurägaù

O my Lord, Your holy name alone can render all benediction to the living beings, and thus You have hundreds and millions of names like Kåñëa and Govinda. In these transcendental names You have invested all Your transcendental energies and there are no hard and fast rules for chanting Your name. O my Lord, out of kindness, You enable us to easily approach You by chanting Your holy names, but I am so unfortunate that I have no attraction for them. (Sikñàïöaka 2)

The Secondary Names of God and Their Symptoms

17.45
jaòä kåtira paricaye näma yata
prakåtir guëe gauëa vedera sammata
såñöi karttä paramätmä brahma sthiti kara
jagat saàhartä pätä yajïeçvara hara

According to the Vedas, the secondary or inferior names of the Supreme Lord, Çré Kåñëa are those which are in connection with the material world. For example: "God," "Creator of the Universe," "Paramätmä," "Supersoul," "Brahman," " Maintainer of the Universe," "Destroyer of the Universe," "Savior," and "Lord of Sacrifice," and "He who takes away," are some inferior or secondary names of Godhead. (Hari-näma-cintàmaåi)

Fruits of the Principal and Secondary Names of the Lord

17.46
ei rüpa näma, karma-jïäna-käëòa-gata
punya mokña däna kare çästrera sammata
nämera ye mukhya-phala kåñëa-prema-dhana
tära mukhya näme mätra labhe sädhugaëa

These inferior names of the Supreme Personality of Godhead, Çré Krsna are called upon by those who are on the paths of karma and jïäna. According to the scriptures, one who calls upon these names gets piety and liberation. On the other hand, the result of chanting the principal names of the Lord [Govinda, Gopàla, Räma, Nandanandana, Rädhänätha, Hari, Yaçomati-pränadhana, Madana-mohana, Çyämasundara, Mädhava, Gopénätha, Vrajogopa, Rakhala, and Yadava] is kåñëa-prema. In this way, the saintly attain love of Godhead by chanting the principal names of Godhead [while those attached to karma and jïäna get mere piety and impersonal liberation by chanting inferior and secondary names because their conception of Godhead is also secondary and inferior.] (Hari-näma-cintàmaåi)

The Principal Name

17.47
aghadamana-yaçodänandanau nandasüno
kamala-nayana-gopécandra-våndävanendräù
praëata-karuëa-kåñëäv ity aneka-svarüpe
tvai mama ratir uccair vardhatäà nämadheya

O killer of the demon Agha, O son of Yaçoda, O son of Nanda, O lotus-eyed, O moon of the gopés, O Lord of Vëndàvana, O merciful to the submissive, O Kåñëa, You have manifest Yourself in innumerable forms out of Your infinite mercy. Let my devotion to You go on increasing without any impediment. (Kåñëa-nämäñöakam, Rüpa Gosvämé 5)

The Fruit of Offenselessly Uttering the Principal Name

17.48
tuëòe täëòaviné ratià vitanute tuëòävalé-labdhaye
karëa-kroòha-kaòamviné ghaöayate karëärbudebhyaù spåhäm
cetaù präìgaëa-saìginé vijayate sarvendriyäëäà kåtià
no jäne janitä-kiyadbhir amåtaiù kåñëeti varëadvayi

"I do not know how much nectar the two syllables 'Këï-åa' have produced. When the holy name of Krsna is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert." (Vidagdha-Mädhava 1.12)
The Sevenfold Results of Chanting the Principal Name

17.49
ceto?darpaëa?märjanaà bhava?mahä??dävägni?nirväpaëam
çreyaù?kairava?candrikä?vitaraëaà vidyä?vadhu?jévanam
änandämbudhi?vardhanaà prati?padaà pürëämåtäsvädanaà
sarvätma?snapanaà paraà vijayate çré?kåñëa?saokértanam

Chanting the holy name of Kåñëa cleanses the mirror of the heart an extinguishes the fire of misery in the ocean of birth and death. At that time, real auspiciousness begins for the soul. Just as the evening lotus blooms in the moon's cooling rays, the heart begins to blossom in the nectar of the name, and at last the soul awakens in full knowledge of its real inner treasure a life of love with Kåñëa in the highest mellows of devotion. Again and again tasting nectar, the soul dives and surfaces in the ever increasing ocean of joy. In this way, all phases of the self are fully satisfied and purified by bathing in the nectarean mellows of the holy name of Kåñëa. Therefore, let the saäkértana of the holy name be victorious. (Çikñäñöaka 1)

The Principal Result of Chanting the Holy Name is Kåñëa-prema,
Not Dharma, Artha, Käma or Mokña

17.50
bhaktistvayi sthiratarä bhagavan yadi syäd
daivena naù phalati divya-kiçora-mürtiù
muktiù svayaà mukulitäïjali sevate'smän
dharmärtha-käma-gatayaù samaya-pratékñäù

O Lord when a devotee, by good fortune, develops unflinching devotion to Your transcendentally beautiful, youthful form, then liberation herself waits with folded hands to be his maidservant. And right behind liberation, piety, economic development, and sense enjoyment will wait for the chance to serve. (Kåñëa-karëämåta 107)

Näma-kértana Fulfills all Aspects of Bhajana

17.51
mantratas tantrataç chidraà deça-kälärha-vastutaù
sarvaà karoti niçchidram anusaokértanaà tava

[In the various kinds of Vedic sacrifice and worship mentioned in the Vedas] There may be discrepancies in pronouncing the mantras and observing the regulative principles, paraphernalia, but when Your Lordship's holy name is chanted, everything becomes faultless. (Bhäg. 8.23.16)

The Pure Name Arises Within the Association of Devotees

17.52-53
mamäham iti dehädau hitvämithyärtha-dhér matim
dhäsye mano bhagavati çuddhaà tat-kértanädibhiù
iti jäta-sunirvedaù kñaëa-saìgena sädhuñu
gaìgä-dväram upeyäya mukta-sarvänubandhanaù

{Ajämila said] Simply because I chanted the holy name of the Lord in the association of devotees, my heart is now becoming purified. Therefore I shall not fall victim again to the false lures of sense gratification. Now that I am fixed in the Absolute Truth, I shall not identify myself with the body. I shall give up the false conception of "I" and "mine" and fix my mind on the lotus feet of Kåñëa. Because of a moment's association with devotees [the Viñëudùtas], Ajämila detached himself from the material conception of life with determination. Thus freed from all material attraction, he immediately started for Hardwar. (Bhäg. 6.2.38-39)

17.54
särvabhauma-saìge tomära 'kaluña' haila kñaya
'kalmaña' ghucile jéva 'kåñëa-näma' laya

Because of the association of [a devotee like] Sarvabhauma Bhaööäcärya, all your contamination is now vanquished. When a person's heart is cleansed of all contamination, he is able to chant the Hare Kåñëa mahä-mantra. (Cc. Madhya 15.276)

17.55
asädhu-saìge bhäi "kåñëa näma" nähi haya
"nämäkñara" bähiräya baöe näma kabhu naya

O brothers, the holy name of Kåñëa is never to be found in the association of those who are un-saintly. The external sound of the holy name is never the name proper. (Prema-vivarta)

The Holy Name Cannot be Realized Through the Material Senses

17.56
ataù çré kåñëa nämädi na bhaved grähyam indriyaiù
sevon-mukhe hi jihvädau svayam eva sphuratyadaù

Therefore the material senses cannot appreciate Kåñëa's holy name, form, qualities, and pastimes. When a conditioned soul is awakened to Kåñëa consciousness and renders service by using his tongue to chant the Lord's holy name and taste the remnants of the Lord's food, the tongue is purified, and one gradually comes to understand who Kåñëa really is. In other words, the holy name of Kåñëa can never be grasped by the material senses. Only by rendering devotional service, beginning with vibrating the Lord's glories upon the tongue, can one realize Kåñëa, for he will reveal Himself directly to the sincere soul. The formula for perfection in chanting the holy name. (Bhakti-rasämåta-sindhu 1.2.234)

17.57
tåëäd api sunécena taror api sahiñëunä
amäninä mänadena kértanéyaù sadä hariù

One should chant the holy name of Kåñëa in a humble state of mind, considering oneself to be lower than a blade of grass. One should be more tolerant than a tree, devoid of false prestige, and offer all respect to others, without expecting any respect in return. In this way, one should always chant the holy name of Kåñëa. (Çikñäñöaka 3)

The Formula for the Favorable Culture of the Holy Name

17.58
syät kåñëa-näma-caritädi-sitäpy avidyä-
pittopatapta-rasanasya na rocikä nu
kintv ädaräd anudinaà khalu saiva juñöä
svädvé kramäd bhavati tad-gada-müla-hantré

The holy name, character, pastimes, and activities of Kåñëa are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of ignorance cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within this tongue, and his disease is gradually destroyed at the root. (Upadeçämåta 7)

Determination for Chanting the Holy Name

17.59
khaëòa khaëòa hai' deha yadi jaya präëa
tabu ämi vadane nä chäòi harinäma

Even if you cut my body into pieces, I should not give up chanting the holy name. (Cb. Ädi 11.91)

Kértana of the Holy Name Gradually Awakens the Form,
Qualities, and Pastimes of the Lord

17.60

kåñëa-näma dhare kata bala
viñaya-väsanänale mora citta sadä jale
ravintapta maribhümi sama
karëa-randhra patha diyä, hådi mäjhe praveçiyä,
variñaya sudhä anupama
hådaya haite bale, jihvära agrete cale
çabda-rüpe näca anukñaëa
kaëöhe mora bhaìge svara, aìga käïpe thara thara,
sthira haite näpäre caraëa
cakñe dhärä, dehe gharma, pulikata saba carma,
vivarëa haila kalevara
mürccita haile mana, pralayera ägamana,
bhäve sarva-deha jara jara
kari'eta upadrava, citte varñ sudhäadrava,
more òäre premera sägare
kichu nä bujhite dila, mora ta bätula kaila,
mora citta vitta saba hare
lainu äçraya yäïra, henu vyavahära täï'ra
varëite näpäri ei sakala
kåñëa-näma icchämaya, yähe yähe sukhé haya
sei mora sukhera sambala
premera kälikä näma, adbhuta rasera dhäma
hena bala karaye prakäça
éçat vikaçi' punaù, dekhäya nija rüpa-guëa
citta hari' laya kåñëa-päça
pürëa vikaçita haiïä, vraje more yäya laiïä,
dekhäya more svarüpa-viläsa
more siddha-deha diyä, kåñëa-päçe räkhe giyä,
ei dehera kare sarva-näça
kåñëa-näma-cintämaëi, akhila rasera khani,
nitya-mukta, çuddha, rasamaya
nämera bäläi yata, saba la'ye hai hata
tabe mora sukhera udaya

My heart is just like a desert, hot with the rays of the sun. This is my internal mental condition. The desire for mortal things cannot satisfy me because by nature they are death-producing. And not one or two, but thousands of such death-producing desires have taken shelter in my mind. So, my subconscious region is always burning. This is my condition. But somehow, by the grace of the sädhu and guru, the holy name of Kåñëa with its infinite prospect has entered through the holes of my ears and reached the plane of my heart. And there, with some peculiar hope, with infinite, auspicious possibilities, it touched my heart with a new kind of nectar.
New hope is aroused by that sound. Then by force it comes form the heart towards the tongue. Not that by the endeavor of my tongue I am producing that sound no. What came from the heart of a saint through my ear, entered my heart, and that forcibly appeared on my tongue, and began to dance.
That is the holy name proper. It descends from above. It cannot be produced by the material tongue. It's source is above. And through an agent of the absolute it comes through the ear to the heart. From the heart it gathers some sympathy, then the holy name of Kåñëa forcibly appears upon the tongue and begins to dance. With great force it comes to the end of the tongue, and that sweet sound begins its dancing.
The real effects of the divine name have been described here. If it is a real and living name, the voice will be choked up, there will be shivering in the body, and the legs will be unable to stand. Sometimes tears will flow in a current on the body, and one's hairs will stand on end. Sometimes changes of color will be found in the body, and we will be unable to find any trace of the mind or consciousness.
We may fall in a swoon, the whole body and mind will appear as if it is being attacked, shivering, and influenced in different ways.
Apparently it may seem that so many troubles are created in the body and the mind, but the real heart is overflowing with a particular kind of strange, sweet juice. Sometimes the devotee thinks, 'I am in an ocean of nectar. My whole existence is within an ocean of nectarean liquid. I am beside myself. I can't understand where I am. Where am I? What is this? What is all about me? It has almost made me mad. Am I a madman? Where is my past experience, my seriousness, my gravity, where are they? What am I? I have been converted wholesale by a foreign thing. I am a doll in the hands of a great force, which is also so affectionate to me. I can't ascertain how it is possible that by my faith I have entered this great, unknown environment, not experienced before. And at last I find that I am captivated. My entire being, within and without, has been captured by a particularly sweet force. I can't help being prey to such a sweet power. I can't give any proper description of this. I came to take shelter of Him and accept Him as my guardian; now at His hand I am being dealt with in such a merciless and despotic way.
Still, I feel that everything is very pleasing , beyond my experience. What is this? I can't resist anymore. I am fully captured. Let my fate go anywhere. I can't come out. I am a captive in the hand of a sweet friend; my whole independence is gone. There is no way left to me but to surrender. I am unable to describe my real position.
I find that He's an autocrat. Whatever He likes, He will do. Since it is not possible for me to give any resistance, I must surrender. Let me also cooperate with whatever He is pleased to do. Otherwise I find that the sweetness of the name is condensed like a blossoming flower, and very wonderful streams of sweet current are flowing from it. The holy name contains so many sweet variegated forms of current within Him, and He is wonderfully expressing Himself in different ways. Sometimes He emanates a peculiar type of color and figure, and disappears.
So many charming aspects are shown as if to my eyes within, and He forcibly takes me to surrender at the foot of that altar. He shows Himself in His full-fledged form, in Vëndàvana, in His Braja-lélä, with Rädhäräëé, and He takes me there. I find that I am in the midst of His peculiar, very sweet and loving paraphernalia. And He says, 'You see! I have so many wonderful things. This is your home. I am not merely imagination, but concrete reality. You will find here that the environment is very favorable and sweet. You are to live here.' I see there that He is dealing in different ways with His associates, in different rasas. And I find that I have another body that has emerged from my previous one, and that has a permanent place here in His service.
Such a new life I find here. And then I find ultimately that all consideration of my past life and experience has vanished. And it is true: my real life is here. This is proper, and that was a sham, that life has vanished. Then I find that chanting the holy name gives me new encouragement, a new prospect, and new hope. Whatever we want, whatever is our internal demand, it is supplied by the name. If we take the name, all our internal hankerings will be fulfilled. It is eternal, it is the purest of the pure, and it is full of ecstasy.
Now I find I have been completely converted. How, my innermost hankering is this: Let whatever is against this sweet name vanish eternally from the world. If anything is in opposition to this sweet life, let it vanish, and if necessary, I will give my life to make it disappear from the world forever. Then others will be able to enjoy it at their free will. No hindrance should come to that fulfillment of life. It has no other second. So, everyone may come here, and if necessary, I will sacrifice myself to finish any opposition, so that all can smoothly, peacefully, and without any danger, enjoy this absolute, sweet, and blissful life. (Çaraëägati, Bhaktivinoda Öhäkura)

The Four Kinds of Nämäbhäsa

17.61
säoketyaà pärihäsyaà vä stobhaà helanam eva vä
vaikuëöha-näma-grahaëam açeñägha-haraà viduù

One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly, to indicate something else, (as in using the holy name to count drumbeats on a mëdaåga, or to pace oneself while running), jokingly, for musical entertainment, or even neglectfully. This is accepted by all scholars of the scriptures. (Bhäg. 6.2.14)

The Results of Nämäbhäsa

17.62
taà nirvyäjaà bhaja guëa-nidhià pävanaà pävanänäà
çraddhä-çudhyan-matir-itiräm-uttama-çloka-maulim
udyan anantaù-karaëa-kuhare hanta yan-näma-bhänor-
äbhäso'pi kñapayati mahäpätaka-dhväntadhäräm
[Vidura said to Drthrastra] My dear brother, O ocean of good qualities, just fix your mind on the lotus feet of Kåñëa, and worship Him with great faith. He is worshiped with poetic hymns by great saints and scriptural authorities. Kåñëa is the supreme savior amongst all other saviors. In the same way that even a slight glimpse of the sun's rays dissipates the darkness of night, even a dim dawning of the holy name of Kåñëa, will immediately dissipate all the darkness of ignorance and free one from even the blackest contamination of sinful activity. (Bhakti-rasämåta-sindhu, Dakñina Vibhäga, 1.103)

17.63
yad äbhäso' pyudyan kavalita-bhavadhvänta-vibhavo
dåçaà tat tvändhänäm api diçati bhakti-praëayiném
janas-tasyodättaà jagati bhagavan-näma-taraëe
kåté te nirvaktuà ka iha mahimänaà prabhavati

O divine sun of the holy name, even a slight reflection of You can dispel the darkest ignorance from the minds of those who are sunk in worldliness and grant the spiritual vision upon those who are spiritually blind. Who, then, can find the end of Your infinite glories? Who is there expert enough to completely sing the limits of Your greatness? [Just as the twilight before the sunrise dispels darkness and all kinds of fears and troubles, so the dim reflection or the dawning of the holy name (nämäbhäsa) removes all sorts of evils or anärthas arising from forgetfulness of the true nature of the self and the Supreme Lord. (Kåñëa-nämäñöakam, Rüpa Gosvämé 3)

17.64
haridäsa kahena,—"yaiche süryera udaya
udaya nä haite ärambhe tamera haya kñaya
caura-preta-räkñasädira bhaya haya näça
udaya haile dharma-karma-ädi parakäça
aiche nämodayärambhe päpa-ädira kçaya
udaya kaile kåñëa-pade haya premodaya

Haridäsa Öhäkura said, "As the sun begins to rise, even before being visible it dissipates the darkness of night. With the first glimpse of sunlight, fear of thieves, ghosts, and demons immediately disappears, and when the sun is actually visible everything is manifest, and everyone begins performing his religious activities and regulative duties. Similarly, the faint dawning of the holy name (nämäbhäsa) dissipates the reactions of sinful life immediately. And when one chants the holy name purely, the complete dawning of the pure holy name takes place, and one awakens to devotional service in kåñëa-prema at the lotus feet of Kåñëa. (Cc. äntya 3.183-86)

The Results of the Pure Holy Name and Nämäbhäsa

17.65
nämaikaà yasya cihnaà smaraëa-pathagataà çrotra-mülaà gataà vä
çuddhaà väçuddha-varëaà vyavahitarahitaà tärayaty eva satyam
tac ced deha-dravinajani-tälobha-päkhaëòa-madhye
nikñiptaà syän na phala-janakaà çéghram evätra vipra

[Sanat-Kumara told Närada] If a person only once hears, chants or remembers the holy name of Kåñëa, he will certainly be delivered from the ocean of birth and death and attain liberation whether the holy name is pronounced properly or improperly, with correct or incorrect grammar, and whether it is properly joined or only vibrated in part. O brähmaëa, such are the glories of the holy name. If one chants the syllables of the holy name for personal benefit, however, for material wealth and followers, or out of greed, or in the association of atheists, such offensive chanting will not soon produce the supreme goal of life [kåñëa-prema]. (Padma Puräëa, Brahma-khaëòa, 25.24)

The Results of Nämäbhäsa and Nämäparädha

17.66
yathä nämä-bhäsabalenäjämilo duräcäro'pi vaikuëöhaà präpitas-tathaiva smärtädäyäù sadäcäräù çästrajïä api bahuço näma grähiëo'pyarthaväda-kalpanädi-nämäparädha-balena ghora-saàsäram eva präpyante

Note: In Çrémad Bhägavatam 6.2.9-11, the Viñëudutas say: "The chanting of the holy name of Lord Kåñëa is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brähmaëa or for one who indulges in sex with the wife of his guru or another superior.
It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Kåñëa, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, 'Because this man has chanted My holy name, My duty is to give him protection.'
By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari. Although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame, qualities, attributes, pastimes, and paraphernalia."]
Commenting of this section of Çrémad Bhägavatam , Çré Viçvanätha Cakravarté Öhäkura remarks as follows on the different results attained by nämäbhäsa or offenseless chanting as opposed to nämäpradha, or offensive chanting.]

Although Ajämila was great sinner, by chanting the holy name of Kåñëa in nämäbhäsa that is, offenselessly the ultimately attained Vaikuåöha. But all the good deeds of the smärtas, their knowledge of the çästra, and even their chanting of the holy name many times will not bring them to the same end, because they chant the holy name offensively. They may continue chanting in that way for many millions of year, but because of nämäparädha, offenses to the holy name, the holy name does not appear in their impure hearts, and they do not attain the goal. Rather, they simply suffer again and again repeated birth and death in the ghastly material world. (Bhäg. 6.2.9-10, Särärtha-darçiné commentary)

The Proper Mentality for Chanting Without Offense.

17.67
tad açma-säraà hådayaà batedaà
yad gåhyamäëair hari-näma-dheyaiù
na vikriyetätha yadä vikäro
netre jalaà gätra-ruheñu harñaù

Certainly that heart is steel-framed which, in spite of one's chanting the holy name with concentration, does not melt when ecstasy takes place, tears do not fill the eyes and the hairs do not stand on end. (Bhäg. 2.3.24)

17.68
açrupulakäveva cit-tadravaliogamityapi na çakyate vaktum;
yad uktaà çrémad rüpa gosvämi caraëaiù:
"nisargapicchila sväste tad abhyäsaparo pi ca
sattväbhäsaà vinäpi syuù kväpyaçru-pulakädayaù"
(Bhakti-rasämåta-sindhu 2.3.89)

...tataç ca bahir açu-pulakayoù satorapi yaddha dayaù na vikriyeya, tad açmasärimiti väkyärthaù tataçca hådaya-vikriyä lakñmaëänya-sädhäraëäni kñätinämagrahaëäsakty ädényeva jïeyäni... kaniñöhädhikäriëäà samat saräëästu säparädha-vittatvän-näma-grahaëa-bähulye'pi tan-mädhury-änubhaväbhäve cittaà naiva vikriyeta, tad vyaïjakäù kñätyädayo 'pi na bhavanti, teñäm eva açup-pulakädimattve 'pyaçma-sära-hådayatayä nindaiñä. kiïca, teñäm api sähu-saìgenänartha-vivåtti-niñöhärucyädibhumikärüòhänäà kälena ciccadrave sati cittasyäçma-säratvamapagacchatyeva. yeçästu cittadrave 'pi sati cittasyäçmasäratätiñöhadeva, te tu duçcikitsyä eva jïeyäù

[This is from Viçvanätha Cakravarté Öhäkura's commentary on Bhäg. 2.3.24 quoted as 17.67]

In Bhakti-rasämåta-sindhu, Rüpa Gosvämé analyzes the appearance of the symptoms of divine ecstasy in non-devotees. He refers to these symptoms as sattväbhäsa, or a dim reflection of ecstasy. Sometimes it is seen that staunch logicians, without any trace of devotional service and without actually understanding the transcendental glories of the Lord, sit down to hear the glories of the Lord, they appear to be melting and shedding tears. In this connection there is a statement by a devotee who is addressing the Lord as follows:
"My dear Mukunda, I cannot properly express the glories of Your pastimes. Even when non-devotees hear of Your glorious pastimes they become affected and shed tears and start to tremble." Rüpa Gosvämé comments on this by saying.] "Such non-devotees are not actually melted; they are hard-hearted. But the influence of the glories of the Lord is so great that even the non-devotees sometimes shed tears.
Sometimes it is found that a non-devotee who has practically no taste for Kåñëa and who follows no rules or regulations can, by practice, make a show of devotional symptoms, even crying in an assembly of devotees. This shedding of tears is not actually an ecstatic loving expression. However, it is done simply by practice and is only a dim reflection of true ecstatic symptoms. For example impersonalists may sometimes show symptoms of ecstasy while chanting the holy name Kåñëa, but this is not accepted as actual ecstasy, but only a dim reflection (Sattväbhäsa).

Note:Viçvanätha Cakravarté Öhäkura has very critically discussed all these displays of ecstasy in connection with some unscrupulous neophyte's imitating the above symptoms for cheap appreciation. Not only Viçvanätha Cakravarté but also Rüpa Gosvämé has treated them very critically.
Sometimes all the above eight symptoms of ecstasy are imitated by the mundane devotees, but the pseudo symptoms are at once detected when one see the pseudo-devotee addicted to so many forbidden things. Even though decorated with the signs of a devotee, a person addicted to smoking, drinking or illegitimate sex with women cannot have all the above mentioned ecstatic symptoms. But it is seen that sometimes these symptoms are willingly imitated, and for this reason Çréla Viçvanätha Cakravarté accuses the imitators of being stone-hearted. They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realization.
When Çré Caitanya Mahäprabhu met Çréla Rämänanda Räya of Kavaur on the bank of the Godävaré, the Lord developed all these symptoms, but because of the presence of some non-devotee brähmaëas who were attendants of the Räya, the Lord suppressed these symptoms.
So sometimes they are not visible even in the body of the first-class devotee for certain circumstantial reasons. In Bhakti-rasämåta-sindhu (1.3.11) Çré Rüpa Gosvämé explains that real, steady bhäva is definitely displayed in the matter of cessation of material desires (kñànti), utilization (avyätha-kälatvam), eagerness for glorifying the Lord constantly (näma-gàne sadà ruci), attraction for living in the land of the Lord (prétis tad-vasati sthale), complete detachment from material happiness (virakti), and pridelessness (mäna-çùnyatà). One who has developed all these transcendental qualities is really possessed by the bhäva stage, as distinguished from the stone-hearted imitator or mundane devotee.
The whole process can be summarized as follows: The advanced devotee who chants the holy name of the Lord in a perfectly offenseless manner and is friendly to everyone can actually relish the transcendental taste of glorifying the Lord. And the result of such realization is reflected in the cessation of all material desires, etc., as mentioned above.
The neophytes, due to their being in the lower stage of devotional service, are invariable envious, so much so that they invent their own ways and means of devotional regulations without following the äcäryas. As such, even if they make a show of constantly chanting the holy name of the Lord, because they commit offenses to the holy name, they cannot relish the transcendental taste of the holy name.
Therefore, the show of tears in the eyes, trembling, perspiration or unconsciousness, etc., is condemned. They can, however, get in touch with a pure devotee of the Lord and rectify their bad habits; otherwise they shall continue to be stone hearted and unfit for any treatment. A complete progressive march on the return home, back to Godhead, will depend on the instructions of the revealed scriptures directed by a realized devotee. (Bhäg. 2.3.24, Särärtha-darçiné commentary)

The Ten Offenses to the Holy Name

17.69-75
satäà nindä nämnaù paramam aparädham vitanute
yataù khyätià kathamu sahate tad-vigarahäm
çivasya çré viñëorya iha guëa-nämädi sakalaà
dhiyä bhinnaà paçyet sa khalu harinämä-hitakaraù
guroravajïä çruti-çästra-nindanaà tathärthavädo hari-nämni kalpanam
nämno baläd yasya hi päpa-buddhir na vidyate tasya yamair hi çuddhiù
dharma-vrata-tyägahutädi-sarva-çubha-kriyä-sämyamapi pramädaù
açraddha-dhäno vimukho'py-çåëvati yaç copadeçaù çivanämäparädhaù
çrutväpi näma-mahätmyaà yaù prétirahito 'dhamaù
ahaà mamädiparamo nämni so'py aparädha-kåt
jäte nämäparädhe tu pramäde tu kathaïcana
sadä saokértayan-näma tad eka çaraëo bhavet
nämäparädha-yuktänäà nämänyeva harah-tyagham
avaçränti-prayuktäni täny evärtha karäëi yat

(1) To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord.
(2) To consider the names of demigods like Lord Çiva or Lord Brahmä to be equal to, or independent of, the name of Lord Kåñëa.
(3) To disobey the orders of the spiritual master.
(4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version.
(5) To consider the glories of chanting Hare Kåñëa as an exaggeration.
(6) To concoct interpretations of the holy name of the Lord.
(7) To commit sinful activities on the strength of chanting the holy name of the Lord.
(8) To consider the chanting of Hare Kåñëa to be on the same level as the ritualistic karmic activities mentioned in the Vedas.
(9) To instruct the faithless in the glories of the holy name.
(10) To not have complete faith in the chanting of the holy names and thus maintain material attachments. Even if in the beginning one chants the Hare Kåñëa mantra with offenses, one will become free from such offenses by chanting again and again [and faithfully serving the pure devotee]. (Padma Puräëa, Brahma-Khaëòa, 25.15-18, 22-23)

The Principal Offense to the Holy Name

17.76
näçcaryam etad yad asatsu sarvadä mahad-vinindä kuëapätma-vädiñu
serñyaà mahäpüruña-päda-päàsubhir nirasta-tejaùsu tad eva çobhanam

It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is not very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities. (Bhäg. 4.4.13)

17.77

ye go-gardabhädaya iva viñayesvevendriyäëi sadä cärayanti ko bhagavän, kä bhaktiù ko gurur iti svapne 'pi na jänanti, teñäm eva nämäbhäsädir étyä gåhéta-hari-näm-näm-ajämilädénäm iva niraparädhänäà guruà vinäpi bhavatye oddhäraù. Harir-bhajanéya eva, bhajanaà tat-präpakam eva tadupadeñöä gurur eva, gurupadiñöä bhaktä eva pürve harià präpuriti viveka-viçeñavatve 'pi "no dékñäà na ca sat-kriyäà na ca puraçcaryäà manägékñate. Mantro'yaà rasanä spåga eva phalati çré kåñëa nämätmakaù" Iti (Padyävalé 18 Aokadhåk Svämikåta-çloka) pramäëa-dåñöyä ajämilädi-dåñöäntena ca kià me guru-karaëaçrameëa näma-kértana-ädibhir eva me bhagavat-präptir-bhävin éti manyamän astu gurvavajïä lakñaëa-mahäparädhä-deva bhagavantaà sati çré guru-caraëäçrita eva präpnotéti."

Those persons who are like cows and asses, who wander about always engaged in chasing the objects of the senses, who have no idea even in dreams of what is Bhagavän, what is bhakti, or what is guru, can all be delivered if they chant the holy name of Kåñëa offenselessly in nämäbhäsa, as did Ajämila, even if they have no association of devotees, or any contact with a genuine spiritual master.
One may attain the worshipable object, Çré Hari, by practicing the means to worship him in pursuance of the instruction of the guru. By carefully following the orders of Sri guru, many devotees in the past have attained Çré Hari. It has , however, been said: "no dékñäà na ca satkriyäà na ca puraçcaryäà manägékñate. mantro 'yaà rasanä-spag eva phalati çré kåñëa-nämätmakaù."
For one who knows reality and the real nature of the Hare Kåñëa mahä-mantra and actually realizes the fruit of taking the holy name upon the tongue (sevon-mukhe hi jivädau), the holy name is not at all dependent upon dékñä, initiation, religious activities, the rules and regulations of the scriptures, or purificatory procedures. About this the scriptures have given many different examples as evidence. For instance, Ajämila without benefit of a guru chanted the holy name of Kåñëa in nämäbhäsa and attained liberation.
Seeing all these conclusions, a person might ask, "Why should I go to such great trouble to carefully follow the orders of the guru while performing kértana? [if by chanting neglectful, without regard for any rules and regulations or the order of the guru, Ajämila attained perfection, why should I work so hard? Let me follow the example of Ajämila and neglectfully chant the holy name, and so attain liberation.]" Those who cultivate this sort of mentality commit the great offense of disregarding the orders of the gurudeva. As a result of this offense they are cheated out of any hopes of attaining Bhagavän, Çré Kåñëa. But if in this birth or the next they beg pardon from gurudeva, take shelter of his lotus feet and gain forgiveness for such a great offense, then it may be possible for them to attain the Lord. (Bhäg. 6.2.9, Särärtha-darçiné commentary)

Who Offends Devotees Does not Chant the Real Name

17.78
hena vaiñëavera nindä kare yai jana
sei päya duùkha-janma jévana-maraëa
vidyä-kula-tapa-saba viphala tähära
vaiñëava nindaye ye ye päpé duräcära
püjä o tähära kåñëa nä kare grahaëa
vaiñëavera nindä kare ye päpiñöha-jana

One who commits offenses against Vaiñëavas attains only misery, life after life. His learning and austerity bears no fruit. Blasphemy of Vaiñëavas is the worst kind of sinful behavior. One who engages in blasphemy of Vaiñëavas will find that Kåñëa does not accept his worship. A person who blasphemes Vaiñëavas is therefore the worst kind of sinner. (Cb. Madhya 4.360)

17.79
çülapäëi-sama yadi vaiñëavere ninde
tathäpiha näça yäya, kahe çästra-våëde
ihä nä mäniyäye sujana-nindä kare
janme janme se päpiñöha deva-doñe mare

It is the conclusion of all the revealed scriptures that one who blasphemes a devotee is doomed. For such a person, everything is torn to pieces by the powerful trident of his sinful reactions. A sinful person who disregards this principle and insults great souls will suffer birth after birth for his offense. (Cb. Madhya 22.54,56)

Vaiñëava-aparädhis are Punished Forever

17.80
prabhu bale, vaiñëava nindaye yei jana
kuñöharoga kon tära çätiye likhana
äpätataù çästri kichu haiyäche mätra
ära kata äche yama-yätanära pätra
cauräçé sahasra yama-yätanä pratyekse
punaù punaù kari" büïje vaiñëava-nindake

Mahäprabhu said, "It is written that one who blasphemes the Vaiñëavas will suffer from leprosy, after which he will be punished by the agents of Yamaräja again and again, in thousands of births. (Cb. Madhya 4.375-377)

Six Kinds of Vaiñëava-aparädha

17.81
nindäà kurvanti ye müdhä vaiñëavänäà mahätmanäm
patanti pitåbhiù särdhaà mahäraurava-saàjïite
hanti nindati vai dveñöhi vaiñëavän-näbhi-nandati
krudhyate yäti no harñaà darçane patanäni ñaö

A fool who blasphemes Vaiñëavas goes to the worst kind of hell along with generations of his ancestors. One who kills a devotee, as well as one who blasphemes devotees, or one who is envious of devotees, or one who fails to offer obeisances to Vaiñëavas upon seeing them, or one who becomes angered at a Vaiñëava, or who does not become joyful upon seeing a Vaiñëava these six classes of men are all considered to be candidates for falling down into hell. (Skanda Puräëa)

Vaiñëava-aparädhis Should Have Their Tongues Cut Out

17.83
karëau pidhäya nirayäd yad akalpa éçe
dharmävitary asåëibhir nåbhir asyamäne
chindyät prasahya ruçatém asatéà prabhuç cej
jihväm asün api tato visåjet sa dharmaù

[Sati said] If one hears an irresponsible person blaspheme the guardian of devotion (dharmävitarya or dharma-rakñaka), one should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer's tongue and kill the offender, and after that one should give up his own life. (Bhäg. 4.4.17)

The Great Fault of Hearing Blasphemy of Vaiñëavas

17.84
"vaiñëava nindä çravane 'pi doña uktaù" (Bhäg. 10.74.40)
nindäà bhagavataù çåëvan tat parasya janasya vä
tato näpaiti yaù so 'pi yätyadha sukåtät cyutaù

tato'pagamaç cäsamarthasya eva; samarthena tu nindakajihvä chettavyä; taträpy asamarthena svapräëaparityägo 'pi kartavyaù

The Çrémad Bhägavatam says that it is a great fault to hear blasphemy of Vaiñëavas. It states: "He who does not leave the place where devotees of the Lord are blasphemed, but continues to hear such blasphemy, is guilty of a great sin. He is deprived of all his piety and falls down into hell." It is enjoined that one must leave the place of blasphemy. But that is for a person who is not a capable person. If capable one should cut out the tongue of the blasphemer. If unable to do that one should give up his life rather than continue to hear such blasphemy. (Bhakti Sandarbha 265)

The Way to Overcome Vaiñëava-aparädha

17.85
ye vaiñëava-sthäne aparädha haya yära
puna se kñamile a parädha ghuce tära

If one offends a Vaiñëava, the only way to get free from the offense is to go back that Vaiñëava and beg his forgiveness. (Cb. Madhya 22.32)

17.86
käïöä phuöe yei mukhe, sei mukhe yäya
päye käïöä phuöile ki kändhe bähiräya

Just as it takes a thorn to remove a thorn, the offense committed by the mouth [against a Vaiñëava] must be cured with the mouth [by begging forgiveness]. (Cb. Antya 4.380)

The Second Offense to the Holy Name

17.87-88
çivaù çakti-yutaù çaçvat tri-liogo guëa-saàvåtaù
vaikärikas taijasaç ca tämasaç cety ahaà tridhä
harir hi nirguëaù säkñät puruñaù prakåteù paraù
sa sarva-dåg upadrañöä taà bhajan nirguëo bhavet

Lord Çiva is always associated with his çakti. He is invested with the three modes of nature sattva, rajas, and tamas and is the presiding deity of the three kinds of cosmic ego characterized by sattva, rajas, and tamas. Lord Hari, on the other hand, is unaffected by the three modes and hence devoid of the attributes of material nature. He is omniscient and is a witness to everything. A person who worships him becomes free from all material qualities. (Bhäg. 10.88.3,5)

The Third Offense to the Holy Name

17.89-80
rajas tamaç ca sattvena sattvaà copaçamena ca
etat sarvaà gurau bhaktyä puruño hy aïjasä jayet
yasya säkñäd bhagavati jïäna-dépa-prade gurau
martyäsad-dhéù çrutaà tasya sarvaà kuïjara-çaucavat

One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of çuddha-sattva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature. The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and His Vedic studies and knowledge are like the bathing of an elephant. (Bhäg. 7.15.25,26)

The Fourth Offense to the Holy Name

17.91
çraddhäà bhägavate çästre 'nindäm anyatra cäpi hi

One should have firm faith that he will achieve all success in life by following those scriptures that describe the glories of the Supreme Personality of Godhead, Bhagavän. At the same time, one should avoid blaspheming other Vedic scriptures. (Bhäg. 11.3.26)

17.92
namaù pramäëa-müläya kavaye çästra-yonaye
pravåttäya nivåttäya nigamäya namo namaù
We offer our obeisances again and again to You, who are the basis of all authoritative evidence, who are the author and ultimate source of the revealed scriptures, and who have manifested Yourself in those Vedic literature's encouraging sense gratification as well as in those encouraging renunciation of the material world. (Bhäg. 10.16.44)

The Fifth Offense to the Holy Name

17.93
präyeëa veda tad idaà na mahäjano 'yaà
devyä vimohita-matir bata mäyayälam
trayäà jaòé-kåta-matir madhu-puñpitäyäà
vaitänike mahati karmaëi yujyamänaù

[If chanting the holy name is sufficient for liberation, then why haven't the Vedic sages stressed this in their teachings?] Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yajïavalkya and Jaimini and other compilers of the religious scriptures cannot understand the transcendental value of performing devotional service or chanting the Hare Kåñëa mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas especially the Yajur Veda, Sàma Veda, and ëg Veda their intelligence became dull. Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svargaloka for material happiness. They are not attracted to the saìkértana movement; instead, they are interested in dharma, artha, käma and mokña. (Bhäg. 6.3.25)

Other Processes of Purification are a Waste of Time

17.94
präyaçcittäni cérëäni näräyaëa-paräomukham
na niñpunanti räjendra surä-kumbham iväpagäù

My dear King, as a pot containing liquor cannot be purified even if washed in the waters of many rivers, non-devotees cannot be purified by processes of atonement even if they perform them very well. (Bhäg. 6.1.18)

The Sixth Offense to the Holy Name

17.95-96
taj janma täni karmäëi tad äyus tan mano vacaù
nåëäà yena hi viçvätmä sevyate harir éçvaraù
kià janmabhis tribhir veha çaukra-sävitra-yäjïikaiù
karmabhir vä trayé-proktaiù puàso 'pi vibudhäyuñä

Närada said, "When a living entity is born to engage in the devotional service of the Supreme Personality of Godhead, who is the supreme controller, this birth, all his fruitive activities, his life-span, his mind and his words are all factually perfect. A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master and this birth is called savitra. The third birth, called yajåika, takes place when one is given the opportunity to worship Lord Viñëu. Despite the opportunities of attaining such births, even if one gets the life-span of a demigod, if one does not actually engage in the service of the Lord, everything is useless. Similarly, one's activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord. (Bhäg. 4.31.9-10)

Auspicious Activities Other than Chanting the
Holy Name in Full Surrender are Useless

17.97
avismitaà taà paripürëa-kämaà svenaiva läbhena samaà praçäntam
vinopasarpaty aparaà hi bäliçaù çva-läìgulenätititarti sindhum

Free from all material conceptions of existence and never wonderstruck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection's. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding a dog's tail. (Bhäg. 6.9.22)

The Seventh Offense to the Holy Name

17.98
manye dhanäbhijana-rüpa-tapaù-çrutaujas-
tejaù-prabhäva-bala-pauruña-buddhi-yogäù
närädhanäya hi bhavanti parasya puàso
bhaktyä tutoña bhagavän gaja-yütha-päya

[Prahläda Mahäräja prayed to Lord Nësiähadeva] One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence, and mystic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this , and thus the Lord was satisfied with him. [In other words, the real qualification to worship the Lord is faith.] (Bhäg. 7.9.9)
The Eight Offense to the Holy Name

17.99
kvacin nivartate 'bhadrät kvacic carati tat punaù
präyaçcittam atho 'pärthaà manye kuïjara-çaucavat

Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning and atoning to be useless. It is like the bathing of an elephant, for an elephant cleanses itself by taking a full bath, but then throws dust over its head and body as soon as it returns to the land. (Bhäg. 6.1.10)

The Ninth Offense to the Holy Name

17.100
tasmät sarvätmanä räjan hariù sarvatra sarvadä
çrotavyaù kértitavyaç ca smartavyo bhagavän nåëäm
O King, it is therefore essential that every human being hear about, glorify, and remember the Supreme Lord, the Personality of Godhead, always and everywhere, with all one's attention, committing heart, mind and soul in dedication to the holy name. (Bhäg. 2.2.36)

The Tenth Offense to the Holy Name

17.101
yasyätma-buddhiù kuëape tri-dhätuke
sva-dhéù kalaträdiñu bhauma ijya-dhéù
yat-tértha-buddhiù salile na karhicij
janeñv abhijïeñu sa eva go-kharaù

One who believes this body, which is composed of mucus, bile, and air, is the self, who thinks of his wife and children as his bodily expansions, and who considers the land of his birth worshipable, who visits the holy places simply to go swimming, without seeking shelter of the holy saints who live there, is no better than a cow or an ass. (Bhäg. 10.84.13)

17.102
'kåñëa-näma' kare aparädhera vicära
kåñëa balile aparädhéra nä haya vikära

There are offenses to be consider while chanting the Hare Kåñëa mantra. Therefore, simply by chanting Hare Kåñëa, one does not become ecstatic. (Cc. Ädi 8.24)
17.103
tära madhye sarva-çreñöha näma-saokértana
niraparädhe näma laile päya prema-dhana

Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead. (Cc. Antya 4.71)

17.104
bahu janma kare yadi çravaëa, kértana
tabu ta' nä päya kåñëa-pade prema-dhana

If one is infested with the ten offenses in the chanting of the Hare Kåñëa mahä-mantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead which is the ultimate goal of this chanting. (Cc. Ädi 8.16)

17.105
'eka' kåñëa-näme kare sarva-päpa näça
premera käraëa bhakti karena prakäça
anäyäse bhava-kñaya, kåñëera sevana
eka kåñëa-nämera phale päi eta dhana

Simply by chanting one name of Kåñëa [purely] all one's sins are destroyed. Thus bhakti, which is the cause of kåñëa-prema, is manifest. (Cc. Ädi 8.26,28)

17.106
hena kåñëa-näma yadi laya bahu-bära
tabu yadi prema nahe, nahe açrudhära
tabe jäni, aparädha tähäte pracura
kåñëa-näma-béja tähe nä kare aokura

If one chants the exalted holy name of the Lord again and again and yet his love for the Supreme Lord does not develop and tears do not appear in his eyes, it is evident that because of his offenses in chanting, the seed of the holy name of Krsna does not sprout. (Cc. Ädi 8.29.30)

The Real Holy Name of Kåñëa Can Never Awaken in Mäyävadis

17.107
ataeva tära mukhe nä äise kåñëa-näma
'kåñëa-näma', 'kåñëa-svarüpa'—duita 'samäna'
'näma; 'vigraha', 'svarüpa'—tina eka-rüpa
tine 'bheda' nähi,—tina 'cid-änanda-rüpa'
deha-dehéra, näma-näméra kåñëe nähi 'bheda'
jévera dharma—näma-deha-svarüpe 'vibheda'
ataeva kåñëera 'näma', 'deha', 'viläsa'
präkåtendriya-grähya nahe, haya sva-prakäça

[Çré Caitanya Mahäprabhu said, "Mäyävädé impersonalists are great offenders unto Lord Kåñëa; therefore they simply utter the words Brahman, ätmä, and Caitanya.] The holy name of Kåñëa is not manifest in their mouths because the are offenders to Kåñëa, who is nondifferenct from His name. The Lord's holy name, His form, and His personality are all one and the same. There is no difference between them. Since all of them are absolute, they are transcendentally blissful. There s no difference between Kåñëa's body and Himself or between His name and Himself. As far as the conditioned soul is concerned, everything is different. One's name is different from the body, from one's original form and so on. (Cc. Madhya 17.130-132,134)

Through Chanting the Holy Name of Kåñëa
and Dancing One Gains Life.

17.108-109
géta-nåtyäni kurvéta dvija-devädi tuñöaye
na jévanäya yuïjéta vipraù päpabhiyä kvacit
kvacit kadäcid api jévanäya nijavåttyarthaà na yuïjéta
na kuryät: tatra hetuù päpädbhiyä, tathä sati päpaà syädityarthaù

A twice born, dvija, should sing and dance for the satisfaction of the Lord. But he should do not do so for his livelihood fearing sinful reaction.

Commentary: Kvacit never; jévanäya for his own maintenance; he should never do so. The reason stated in pàpabhiya. The meaning is if he does so he will be implicated in sins. (Hari-bhakti-viläsa 8.265 and Çréla Sanätana Gosvämé's commentary)

17.110
dhana-çiñyädibhir-dvärair yäà bhaktir upapädyate
vidüratväd uttamatähänya tasyäç ca näìgatä

If one relies on one's disciples or wealth to attain bhakti, his devotional practice will certainly become slackened. One cannot claim that one is engaged in devotional service simply on the basis of engaging one's money or disciples in bhakti. To rely on money and disciples to perform devotional service in one's place is not considered to be a branch of pure devotion. (Bhakti-rasämåta-sindhu, Pürva-Vibhäga 2.259)
One who Eagerly Dedicates Mind, Body, and Soul in Kåñëa-bhakti Experiences the Topmost Mercy and Auspiciousness

17.111
etävaj janma-säphalyaà dehinäm iha dehiñu
präëair arthair dhiyä väcä çreya-äcaraëaà sadä

[The Lord said] That a person should sacrifice his life, wealth, intellect, and speech for doing what is beneficial to others, is the farthest limit of the usefulness of embodied beings for their fellow creatures. (Bhäg. 10.22.35)

17.112
präëinäm upakäräya yathaiveha paratra ca
karmaëä manasä väcä tad eva matimän vadet

Through one's work, mind, and words one should act in such a way that it will bring benefit to all living beings such is the behavior of the intelligent. (Viñëu Puräëa 3.12.45)

The Qualification for Being Jagad-guru

17.113
äpane äcare keha, nä kare pracära
pracära karena keha, nä karena äcära
'äcära', 'pracära',—nämera karaha 'dui' kärya
tumi—sarva-guru, tumi jagatera ärya

Some practice, but do not preach; some preach but do not practice you both practice the chanting of the holy name and preach it as well. Because you practice what you preach, you are the jagad-guru, the guru of the entire universe, for you are the most advanced devotee in the world. (Cc. Antya 4.102-103)

Gaurasundara's Followers Preach the Holy Name.
By Doing so, They Attain the Eternal Association of the Lord,
who is the Father of the Saìkértana Movement.

17.114
yäre dekha, täre kaha 'kåñëa' upadeça
ämära äjïäya guru haïä tära' ei deça
kabhu nä vädhibe tomära viñaya-taraìga
punarapi ei öhäïi päbe mora saìga

Instruct whoever you meet in the science of Kåñëa. Teach them the instructions of Kåñëa in Bhagavad-gétä, and the teachings about Kåñëa in Çrémad Bhägavatam. In this way, on my order, become a guru and liberate everyone in the land. If you follow this instruction, the waves of materialism within this world will not affect you. Indeed, if you follow my order, you will soon attain my association. (Cc. Madhya 7.128-129)

Those who Have Taken Birth in the Land of India
Should Show Mercy to Others by Eagerly Preaching
the Glories of the Holy Name of Çré Kåñëa

17.115
bhärata bhümite haila manuïya janma yä'ra
janma sàrthaka kari' kara para-upakära

One who has taken his birth as a human being in the land of India should make his live successful and work for the benefit of all other people by preaching näma-saìkértana, the chanting of the holy name of Kåñëa. (Cc. Ädi 9.41)

Thus ends the Seventeenth Jewel of Gauòéya-Kaëöhahära, entitled Näma-tattva.