From Bhaktinode Thakura's
Jaiva Dharma
(Prameya: Sri-Nama-tattva)
Jaiva Dharma
(Prameya: Sri-Nama-tattva)
Vijaya: Prabhu, I have full faith that hari-näma is completely spiritual, but still, in order to be free from doubts with regard to näma-tattva, it is necessary to understand how Sri-hari-näma can be spiritual, when it is composed of syllables (which are apparently material). Will you please clarify this point?
Babaji: The svarüpa (nature and form) of Sri-nama has been explained in the Padma Purana.
näma cintämaëiù kåñëaç caitanya-rasa-vigrahaù pürëaù
çuddho nitya-mukto ’bhinnatvän näma-näminoù
Sri-krsna-nama is cintamani-svarüpa. This means that it awards the supreme goal of life and all transcendental good fortune. This is because çré-hari-näma is non-different from Him who possesses çré-näma. For the same reason sridivya-nama is the very form of mellows (caitanya-rasasvarüpa), and is complete, pure, and eternally liberated from contact with maya.
çuddho nitya-mukto ’bhinnatvän näma-näminoù
Sri-krsna-nama is cintamani-svarüpa. This means that it awards the supreme goal of life and all transcendental good fortune. This is because çré-hari-näma is non-different from Him who possesses çré-näma. For the same reason sridivya-nama is the very form of mellows (caitanya-rasasvarüpa), and is complete, pure, and eternally liberated from contact with maya.
Sri-nama and Sri-nami (He who possesses Sri-nama) are nondifferent in tattva. Therefore, sri-krsna-nama has all the spiritual qualities present in Krsna Himself, the possessor of Sri-nama. Srinäma is always the complete truth, and has no contact with dull matter. He is eternally liberated, because He is never bound by material modes. Sri-krnsa-näma is Krsna Himself, and that is why He is the personified form of the aggregate wealth of transcendental mellows. Sri-hari-näma is a wish-fulfilling gem (cintämani), and thus can award all that one desires from Him.
Vijaya: How can the syllables of sri-hari-näma be beyond the realm of illusory, material words? Babaji: Hari-näma has not taken birth in the material world. The conscious, spark-like jiva is qualified to utter hari-näma when he is situated in his pure, spiritual form. However, he cannot perform pure hari-näma with his material senses which are bound by maya. When the jiva obtains the mercy of the hladini-sakti, then the activity of realizing his svarupa begins, and suddha-nama arises at that time. When suddha-näma appears, He mercifully descends on the mental faculty, and dances on the tongue which has been purified through the practice of bhakti. Sri-hari-näma is not a form of letters, but when He dances on the material tongue, He is manifest in the form of letters; that is the secret of krsna-näma.
Babaji: The Sata-näma-stotra says,
viñëor ekaikaà nämäpi sarva-vedädhikaà matam
tädåk-näma sahasreëa räma-näma-samaà småtam
Chanting one name of Visnu gives more benefit than studying all the Vedas, and one name of Räma is equal to a thousand names (sahasra-näma) of Visnu.
tädåk-näma sahasreëa räma-näma-samaà småtam
Chanting one name of Visnu gives more benefit than studying all the Vedas, and one name of Räma is equal to a thousand names (sahasra-näma) of Visnu.
Again, it is stated in the Brahmanda Puräna,
sahasra-namnäà puëyänäà trir ävåttyä tu yat phalam
ekävåttyä tu kåñëasya nämaikaà tat prayacchati
If one utters Sri-krsna-näma once, one obtains the same result that comes from chanting the pure visnu-sahasranäma three times.
ekävåttyä tu kåñëasya nämaikaà tat prayacchati
If one utters Sri-krsna-näma once, one obtains the same result that comes from chanting the pure visnu-sahasranäma three times.
The purport is that a thousand names of Visnu equals one name of Räma, and three thousand names of Visnu – that is to say, three names of Räma – equals one name of Krsna. Chanting Krsna’s name once gives the same result as chanting Räma’s name three times.
Sri-krsna-näma is certainly the supreme name. Therefore, we should follow the instruction of the Lord of our life, Sri Gauränga Sundara, and always take Sri-näma as He has given it: Hare Krsna, Hare Krsna, Krsna, Krsna, Hare, Hare, Hare Räma, Hare Räma, Räma, Räma, Hare, Hare.
Vijaya: What is the process of hari-näma-sädhana?
Babaji: One should constantly perform hari-näma by counting the names properly on a tulasi-mälä or in the absence of that, counting on the fingers. One should always stay far away from offenses. The fruit of sri-hari-näma—krsna-prema—is attained by chanting suddha-näma. The purpose of keeping count is for the sädhaka to understand whether his practice of Sri-hari-näma is increasing or diminishing. Tulasé-devé is very dear to Hari, so touching her while taking hari-näma means that hari-näma bestows more benefit. When one is practicing näma, one should understand that srikrsna-näma is non-different from His svarüpa (eternal, intrinsic form).
Vijaya: Prabhu, there are nine or sixty-four different angas of sädhana, but chanting sri-hari-näma is only one form. If one is always practicing näma, how can one have time for the other forms of sädhana?
Babaji: That is not difficult. The sixty-four different angas of bhakti are all contained within the nine-fold process of bhakti. The nine angas of bhakti, whether in the worship (arcana) of sri-mürti (the Deity) or in nirjana-sädhana, can be performed anywhere. Simply by the pure hearing, chanting, and remembering of sri-krsna-nama in front of sri-mürti, one has accomplished näma-sädhana. Where there is no mürti, simply remember the mürti, and perform sädhana to that mürti with the limbs of navadhä (nine-fold) bhakti, in the form of hearing and chanting sri-näma, etc. One who is fortunate enough to have special ruci for näma always performs näma-kirtana. Thus, he automatically follows all the aìgas of bhakti. Sri-nämakirtana is the most powerful of all the nine processes of sädhana: sravanam kirtanam etc. During kirtana, all the other angas are present, although they may not be evident.
Vijaya: How is it possible to perform continuous näma-sankirtana?
Babaji: Continuous nama-kirtana means performing kirtana of srihari-näma at all times, while sitting, getting up, eating, or working, except when sleeping. In näma-sädhana there is no prohibition regarding time, place, situation or cleanliness. That is, one may be in a pure or impure condition.
Vijaya: Oh, the mercy of näma-bhagavän is unlimited, but we have no hope of becoming Vaisnavas until you give us your mercy and bestow upon us the power to perform nama constantly.
Babaji: I have already explained that there are three kinds of Vaisnava: kanistha, madhyama, and uttama. Sri Caitanya Mahäprabhu told Satyaräja Khän that anyone who takes krsnanäma is a Vaisnava. One who constantly takes krsna-näma is a madhyama Vaisnava, and the uttama Vaisnava is he whose very sight makes krsna-näma appear spontaneously in one’s mouth. Since you sometimes take krsna-näma with faith, you have already obtained the position of a Vaisnava.
Vijaya: Please tell us whatever else we should know about suddhakrsna-näma.
Babaji: Suddha-krsna-näma is krsna-näma that has arisen through undivided bhakti resulting from full faith. Other than that, the chanting of sri-näma will be experienced as either nämäbhäsa or näma-aparädha.
Vijaya: Prabhu, should we understand that hari-näma is sädhya (the aim and purpose) or sädhana (the means)?
Babaji: When one takes hari-näma in the course of sädhana-bhakti, that näma can be called sädhana. However, when the bhakta takes hari-näma in the course of bhäva-bhakti or prema-bhakti, that manifestation of sri-hari-näma is sädhya-vastu, or the aim and object of practice. The sädhaka’s realization of the contraction or expansion of sri-hari-näma will depend on his level of bhakti.
Vijaya: Is there a difference in the experience of krsna-näma and krsna-svarüpa?
Babaji: No, there is no difference in the experience, but one should understand the confidential secret that krsn-näma is more merciful than krsna-svarüpa. Krsna’s svarüpa (form) does not forgive whatever offense is made to Him, but krsna-näma forgives both offenses committed to the svarüpa and offenses committed towards Himself. When you take näma, you should understand the nämaaparädhas very clearly and try to avoid them, because you cannot chant suddha-näma until you stop committing offenses. The next time you come, we will discuss näma-aparädha.
When Vrajanätha and Vijaya Kumära had learned about the glories of näma and näma-svarüpa-tattva, they took Sri Gurudeva’s footdust, and slowly returned to Bilva-puskarini.
Sri-krsna-näma is certainly the supreme name. Therefore, we should follow the instruction of the Lord of our life, Sri Gauränga Sundara, and always take Sri-näma as He has given it: Hare Krsna, Hare Krsna, Krsna, Krsna, Hare, Hare, Hare Räma, Hare Räma, Räma, Räma, Hare, Hare.
Vijaya: What is the process of hari-näma-sädhana?
Babaji: One should constantly perform hari-näma by counting the names properly on a tulasi-mälä or in the absence of that, counting on the fingers. One should always stay far away from offenses. The fruit of sri-hari-näma—krsna-prema—is attained by chanting suddha-näma. The purpose of keeping count is for the sädhaka to understand whether his practice of Sri-hari-näma is increasing or diminishing. Tulasé-devé is very dear to Hari, so touching her while taking hari-näma means that hari-näma bestows more benefit. When one is practicing näma, one should understand that srikrsna-näma is non-different from His svarüpa (eternal, intrinsic form).
Vijaya: Prabhu, there are nine or sixty-four different angas of sädhana, but chanting sri-hari-näma is only one form. If one is always practicing näma, how can one have time for the other forms of sädhana?
Babaji: That is not difficult. The sixty-four different angas of bhakti are all contained within the nine-fold process of bhakti. The nine angas of bhakti, whether in the worship (arcana) of sri-mürti (the Deity) or in nirjana-sädhana, can be performed anywhere. Simply by the pure hearing, chanting, and remembering of sri-krsna-nama in front of sri-mürti, one has accomplished näma-sädhana. Where there is no mürti, simply remember the mürti, and perform sädhana to that mürti with the limbs of navadhä (nine-fold) bhakti, in the form of hearing and chanting sri-näma, etc. One who is fortunate enough to have special ruci for näma always performs näma-kirtana. Thus, he automatically follows all the aìgas of bhakti. Sri-nämakirtana is the most powerful of all the nine processes of sädhana: sravanam kirtanam etc. During kirtana, all the other angas are present, although they may not be evident.
Vijaya: How is it possible to perform continuous näma-sankirtana?
Babaji: Continuous nama-kirtana means performing kirtana of srihari-näma at all times, while sitting, getting up, eating, or working, except when sleeping. In näma-sädhana there is no prohibition regarding time, place, situation or cleanliness. That is, one may be in a pure or impure condition.
Vijaya: Oh, the mercy of näma-bhagavän is unlimited, but we have no hope of becoming Vaisnavas until you give us your mercy and bestow upon us the power to perform nama constantly.
Babaji: I have already explained that there are three kinds of Vaisnava: kanistha, madhyama, and uttama. Sri Caitanya Mahäprabhu told Satyaräja Khän that anyone who takes krsnanäma is a Vaisnava. One who constantly takes krsna-näma is a madhyama Vaisnava, and the uttama Vaisnava is he whose very sight makes krsna-näma appear spontaneously in one’s mouth. Since you sometimes take krsna-näma with faith, you have already obtained the position of a Vaisnava.
Vijaya: Please tell us whatever else we should know about suddhakrsna-näma.
Babaji: Suddha-krsna-näma is krsna-näma that has arisen through undivided bhakti resulting from full faith. Other than that, the chanting of sri-näma will be experienced as either nämäbhäsa or näma-aparädha.
Vijaya: Prabhu, should we understand that hari-näma is sädhya (the aim and purpose) or sädhana (the means)?
Babaji: When one takes hari-näma in the course of sädhana-bhakti, that näma can be called sädhana. However, when the bhakta takes hari-näma in the course of bhäva-bhakti or prema-bhakti, that manifestation of sri-hari-näma is sädhya-vastu, or the aim and object of practice. The sädhaka’s realization of the contraction or expansion of sri-hari-näma will depend on his level of bhakti.
Vijaya: Is there a difference in the experience of krsna-näma and krsna-svarüpa?
Babaji: No, there is no difference in the experience, but one should understand the confidential secret that krsn-näma is more merciful than krsna-svarüpa. Krsna’s svarüpa (form) does not forgive whatever offense is made to Him, but krsna-näma forgives both offenses committed to the svarüpa and offenses committed towards Himself. When you take näma, you should understand the nämaaparädhas very clearly and try to avoid them, because you cannot chant suddha-näma until you stop committing offenses. The next time you come, we will discuss näma-aparädha.
When Vrajanätha and Vijaya Kumära had learned about the glories of näma and näma-svarüpa-tattva, they took Sri Gurudeva’s footdust, and slowly returned to Bilva-puskarini.
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