Sri-Nama-Tattva - Part Two

From Bhaktinode Thakura's
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.

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.

Vijaya: Which name is the sweetest of all the primary holy names?

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.

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.

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.

Letter to Bhaktisiddhanta Saraswati

Letter to

Bhaktisiddhanta Saraswati Thakura

(1910)

Saraswati!

"People of this world who are proud of their own aristocratic birth cannot attain real aristocracy. Therefore they attack the pure Vaishnavas, saying, 'They have taken birth in low-class families because of their sins.' Thus they commit offenses. The solution to the problem is to establish the order of daiva-varnasrama-dharma -something you have started doing; you should know that to be the real service to the Vaishnavas. Because pure devotional conclusions are not being preached, all kinds of superstitions and bad concepts are being called devotion by such pseudo-sampradayas as sahajiya and atibari. Please always crush these anti-devotional concepts by preaching pure devotional conclusions and by setting an example through your personal conduct.

"Please make great effort so you can start parikram of Sridham Navadwip as soon as possible. It is by those actions that everyone in this world will receive Krishna-bhakti. Please try very hard to make sure that the service to Sri Mayapur will become a permanent thing and will become brighter and brighter every day. The real service to Sri Mayapur can be done by acquiring printing presses, distributing devotional books, and sankirtan - preaching. Please do not neglect to serve Sri Mayapur or to preach for the sake of your own reclusive bhajan.

"When I am not present any more, please take care to serve Sri Mayapur Dham which is so dear to you. This is my special instruction to you. People who are like animals can never attain devotion; therefore never take their suggestions. But do not let them know this directly or indirectly.

"I had a special desire to preach the significance of such books as Srimad Bhagavatam, Sat Sandarbha, and Vedanta Darshan. You have to accept that responsibility. Sri Mayapur will prosper if you establish an educational institution there. Never make any effort to collect knowledge or money for your own enjoyment. Only to serve the Lord will you collect these things. Never engage in bad association, either for money or for some self-interest."

signed Kedarnatha Datta Bhaktivinode

The First Angas of Bhakti - Guru-Tattva

By Bhaktivinoda Thakura

(from Jaiva-Dharma - Chapter 20
Prameya: Abhidheya – Vaidhi-Sadhana-Bhakti)

Vijaya: Prabhu, please give us some detailed instructions regarding sri-guru-padasraya. (#1)

Babaji: When the disciple has become qualified for undivided krsna-bhakti, he should take shelter at the feet of Sri Guru, and by coming close to the qualified guru, he will learn krsna-tattva. The jiva becomes qualified for krsna-bhakti only when he is faithful. By the influence of pious activities (sukriti) performed in previous births, he hears hari-kathä from the mouths of sädhus, and a strong faith in Krsna arises in him. This is called sraddhä. Together with sraddhä, the mood of taking shelter (saranagati) also appears to some extent. sraddhä and saranagati are almost the same tattva. The disciple is qualified for undivided (ananya) bhakti if he has developed the strong faith: “Krsna-bhakti is certainly the best and highest attainment in this world. Thus I will accept krsna-bhakti as my duty and to that end I will do whatever is favorable for it, and reject all activities that are unfavorable. Krsna is my sole protector, and I accept Him as my exclusive guardian. I am very poor, wretched and destitute, and my independent desire is not beneficial for me. Thus following Krsna’s desire exclusively is beneficial for me in all ways.” When the jiva attains that qualification, he becomes anxious to hear instructions on bhakti, and accepts shelter at the lotus feet of the sad-guru. That is to say, he becomes his disciple, and accepts instructions (siksä) on bhakti.

tad-vijïänärthaà sa gurum eväbhigacchet

samit-päniù çrotriyaà brahma-niñöham

Mundaka Upanisad (1.2.12)

In order to obtain knowledge of that bhagavad-vastu (the absolute truth concerning Sri Bhagavän), one should approach sad-guru, carrying fire wood for sacrifice. The qualification of sad-guru is that he is well versed in the Vedas, absorbed in the Absolute Truth (brahma-jnana) and devoted to the service of Bhagavän.

äcäryavän puruño veda

Chändogya Upaniñad (6.14.2)

He who takes shelter of sad-guru comes to know that parabrahma.

The qualities of a sad-guru (bona fide guru) and the sat-sisya (bona fide disciple) are given in detail in the Sri Hari-bhakti-viläsa (1.23.64). The essence is that only a person with pure character and sraddhä is qualified to become a sisya and only that person who is endowed with suddha-bhakti, who knows bhakti-tattva, and is of spotless character, simple, without greed, free from Mäyäväda philosophy, and expert in all devotional activities is qualified as sad-guru. A brähmana adorned with these qualities, and who is honored by the whole society, can be guru of all the other varnas. If there is no brähmana, the disciple can accept a guru who is situated in a higher varna than himself. Apart from these considerations of varnäsrama, the principal consideration is that whoever knows krsna-tattva can be accepted as guru. If a person born in one of the higher varnas – brähmana, ksatriya and vaisya – finds the above mentioned qualities present in a person born of a brahmana family and accepts him as guru, then he can get some facilities and favors in a society that respects the higher varna. Factually, though, only a worthy bhakta can be guru. The rules for testing the guru and disciple, as well as the determination of time, are given in the sästras. The purport is that the guru will bestow his mercy upon the disciple when the guru perceives the disciple to be qualified, and when the disciple has faith in the guru, understanding him to be a suddha-bhakta. There are two kinds of guru: diksä-guru and siksä-guru. One has to accept diksä from the diksä-guru; at the same time, one also has to take siksä concerning arcana (Deity worship). There is one diksä-guru, but there can be several siksä-gurus. The diksä-guru is also competent to act as siksä-guru.

Vijaya: Since the diksä-guru is not to be given up, how will Gurudeva give siksä if he is not competent of giving sat-siksä?

Babaji: Before accepting a guru, one should examine him to see that he is expert in the tattva spoken in the Vedas and has realized para-tattva. If he is, then he will certainly be capable of giving all kinds of instructions about the Absolute Truth. Normally, there is no question of giving up the diksä-guru. There are two circumstances, however, in which he should be abandoned. First, if the disciple accepted the guru without examining the guru’s knowledge of the Absolute Truth, his Vaisnava qualities, and his other qualifications, and second, if after initiation, the guru does not perform any function, he should be given up. Many passages in sastras give evidence for this:

yo vyaktir nyäya-rahitam anyäyena çåëoti yaù

täv ubhau narakaà ghoraà vrajataù kälam akñayam

Hari-bhakti-viläsa (1.62)

He who poses as an äcärya, but gives false instructions that are opposed to the sattvata-sästras, will reside in a terrible hell for an unlimited period of time, and so will the misguided disciple who mistakenly listens to such a false guru.

guror apy avaliptasya käryäkäryam ajänataù

utpatha-pratipannasya parityägo vidhéyate

Mahäbhärata Udyoga-parva (179.25) and Närada-païcarätra (1.10.20)

It is one’s duty to give up a guru who cannot teach the disciple what he should do and what he should not do, and who takes the wrong path, either because of bad association or because he is opposed to Vaisnavas.

avaiñëavopadiñöena mantreëa nirayaà vrajet

punaç ca vidhinä samyag grähayed vaiñëaväd guroù

Hari-bhakti-viläsa (4.144)

One goes to hell if he accepts mantras from an avaisnava-guru, that is, one who is associating with women, and who is devoid of krsna-bhakti. Therefore, according to the rules of sästra, one should take mantras again from a Vaisnava guru.

The second circumstance in which one may reject the guru is if he was a Vaisnava who knew the spiritual truth and principles when the disciple accepted him, but who later became a Mäyävädi or an enemy of the Vaisnavas by the influence of asat-sanga. It is one’s duty to give up such a guru. However, it is not proper to give up a guru whose knowledge is meager, if he is not a Mäyävädi or an enemy of the Vaisnavas, and is not attached to sinful activity. In that case, one should still respect him as guru, and with his permission, one should go to another Vaisnava who is more knowledgeable, and serve that Vaisnava and take instructions from him.

Vijaya: Please tell us about krsna-diksä and siksä. (#2)

Babaji: One should accept siksä about the process of arcana (Deity worship) and pure devotional service from Sri Gurudeva, and one should then perform krsna-sevä and krsnaa-anusilanam with a simple mood. We will consider the angas of arcana in more detail later. It is essential to take siksa from Sri Gurudeva regarding sambandha-jnäna (one’s relationship with Krsna), abhidheya-jnäna (the process of devotional service), and prayojana-jnäna (the ultimate goal).

Vijaya: What does it mean to perform guru-sevä with faith? (#3)

Babaji: One should not consider Sri Gurudeva to be a mortal or an ordinary jiva. Rather, one should understand him to be the representative of all the devatäs (sarva-devamaya). One should never disobey him, and one should always know him to be vaikuntha-tattva.

Tolerance

Tolerance

By Srila Bhaktivinode Thakur

Bhaktivinoda-vānī-vaibhava is a collection of the teachings of Srila Thakur Bhaktivinode compiled by Sri Sundarananda Vidyavinode, a prominent disciple of Srila Bhaktisiddhanta Saraswati Thakur, and published in 1938. The book is in the form of a series of questions composed by the compiler, with answers extracted from Thakur Bhaktivinode’s teachings. The following are some extracts from chapter 91:

What is the duty of a tolerant person?
If anyone blasphemes you, you should tolerate it. Do not insult anyone. You should not take shelter of the material body and envy others. There is no doubt that lust is a place where Kali can reside. Becoming lusty to serve Krishna is transcendental and is also known as love of God. To desire sense gratification is mundane and is Kali’s residence. One must give up such mundane desires. (Sajjana Toaī 15.2)

Is it part of one’s occupational duty to display intolerance toward other processes?
Those who blaspheme, hate, or envy other processes are certainly ignorant and foolish. They are not as concerned about their own goal of life as they are about indulging in useless argument. (Caitanya-śikāmrita 1.1)

Can devotees who maintain material desires be tolerant?
Those whose devotional service is motivated cannot conquer anger. It is not possible to conquer anger only by one’s intelligence. In a short time, attachment for sense enjoyment will overcome the intelligence and give anger a place in the intelligence’s kingdom. (Sajjana Toaī 11.5)

How should a devotee who chants the holy names practice tolerance?
One should be more tolerant than a tree. One should also give up envy and maintain proper respect for everyone. (Sikātaka 3)

What kind of compassion is indicated by the phrase taror api sahisnunā — “More tolerant than a tree?”
The phrase “more tolerant than a tree”indicates that although a tree is cut, it does not protest. Rather, it helps others by its shade, fruits, and flowers. Similarly, Krsna’s devotees should show greater compassion than a tree by helping everyone whether friends or enemies. Such compassion is the ornament of the non-envious devotees who chant the holy names. (Sikātaka 3)

Can one who is impatient engage in the worship of Hari?
For the practitioner of devotional service, dhairya, patience, is extremely necessary. Those who possess dhairya are called dhīra, sober. When men lack this quality, they become restless. Those who are impatient cannot work. By dhairya, a practitioner controls first himself and then the whole world. (Sajjana Toaī 11.5)

Bibliography:
—Sundarananda Vidyavinode. Bhaktivinode-vāī-vaibhava. Gaudiya Mission. Calcutta. 1998. Bengali.
—Sundarananda Vidyavinode. Bhaktivinode-vāī-vaibhava. English translation by Bhumipati Das. Touchstone Media. Vrindavan. 2002.

This article was taken from the Krsna-kathamrita Bindu - Issue 170.

A special thanks to Bhakta Richard for provided this nice article.