r r Guru-Gaurgau Jayata

R HARI-NMA MAH-MANTRA

COMPILED BY

Tridaisvm rmad Bhaktivednta Nryaa Mahrja

GAUYA VEDNT A PUBLICATIONS

Dedicated to the Founder of the r Gauya Vednta Samiti and the best amongst the 10th generation of descendants in the Bhgavat-Parampar from r Ka Caitanya Mahprabhu r Gurupdapadma r Gauya Vednta crya Kesar Nitya-ll Pravia O Viupda Aottaraata r rmad Bhakti Prajna Keava Gosvm Mahrja

ENGLISH TITLES BY RLA BHAKTIVEDNTA NRYAA MAHRJA: The Nectar of Govinda-ll Going Beyond Vaikuha Bhakti-rasyana r Prabandhval r ikaka r Bhakti-rasmta-sindhu-bindu r Mana-ik Bhakti-tattva-viveka Rays of The Harmonist r Gauya Git-Guccha The Essence of All Advice r Upademta The Pinnacle of Devotion Shower of Love My ik-Guru and Priya-Bandhu Arcana Dpik Gauya Vaiavism vs. Sahajiyism Veu Gta Secret Truths of the Bhagavata rmad Bhagavad-Gt r rmad Bhakti Prajna Keava GosvmHis Life and Teachings Published by Gauya Vednta Publications r Rpa-Santana Gauya Maha Sev Kuja, Vndvana U.P. 28112, India Tel: (0565) 443270 harekrishna@vsnl.com r Gour Govinda Gauya Maha 32 Handsworth Wood Road Birmingham B20 2DS, England Tel: 0121 682 9159 gourgovinda@hotmail.com r Keavaj Gauya Maha Mathur, U.P. 281001, India Tel: (0565) 409453 harekrishna@vsnl.com Sri Sri Radha Govinda Gaudiya Math 630 10th Avenue, San Diego, CA 92101 tel: 619 696 8969 purebhakti@hotmail.com

First Edition 2,000 copies Gaura Purima 2001 All copyrights reserved by Gauya Vednta Publications

CONTENTS

R HARI -N MA M AH -M ANTRA .................................................................1 THE SEQUENCE OF THE M AH -M ANTRA .....................................................3 R CAITANYA M AHPRABHU AND THE M AH - M ANTRA ....................13 COMMENTARIES ON THE M AH -M ANTRA ................................................20 Mdhurya-May....................................................................................20 Aivarya-May......................................................................................20 Yugala-Smaraa-May........................................................................21 rla Jva Gosvm................................................................................22 rla Gopla Guru Gosvm.................................................................24 rla Bhaktivinoda hkura.................................................................28 Pada-kalpataru.....................................................................................30 THE GLORIES OF R H ARI -NMA ..............................................................32 Nma Svarpa.....................................................................................32 In Kali-Yuga Nma Bestows All Perfection........................................32 The Glories of Nma as Described by the Ancient cryas...............33 The Glories of Chanting Nma Exceed the Glories of Direct Brahma Realization...................................................................34 The Superiority of Nma Krtana.......................................................34 The Superiority of Nma Krtana Compared to Dhyna and Pj.......................................................................................................34 Nma is not Governed by Rules Regarding Time, Place or Circumstance.......................................................................................35 Nma Sakrtana is the Sdhana and the Sdhya for Everyone.........36 HARI -N MA BY RLA BHAKTIVINODA HKURA ..................................37

R HARI-NMA MAH-MANTRA

Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare According to eternal stras such as the Vedas, Upaniads, Puras and Sahits, the transcendental name (nma brahma ), hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare is the mah-mantra (supreme mantra ) for deliverance in Kaliyuga1. The primary occupational duty (dharma ) of this age is to chant and perform sakrtana of this sixteen word mah-mantra. The name of Bhagavn is directly the form (svarpa ) of Bhagavn. Bhagavn r Ka has filled His names with His sweet form, His sweet pastimes and all of His potencies. Bhagavn is the possessor of His name and is called nm. Although He (nm) and His name (nma ) are nondifferent, in certain circumstances, the mercy of nma brahma exceeds that of nm brahma . By His causeless mercy Svaya Bhagavn r Ka appears in the form of nma to deliver the conditioned souls. One who is most fortunate takes dk in the r hari-nma mah-mantra from a bona fide guru who himself is constantly absorbed in r hari-nma . In this way he worships r Bhagavn by performing congregational chant1

A yuga is defined as being one age within a cycle of four ages, in the life of a universe. They are named Satya, Treta, Dvpara and Kali. Each age has consecutively less good qualities, longevity, auspiciousness, etc. The final, most degraded age is Kali-yuga (the age of quarrel and hypocrisy), in which we are now living. This age lasts for 432,000 years of which 5,000 have already passed.

ing of His names (sakrtana), daily chanting a fixed number of names (japa), and remembering r Bhagavns name (smaraa ). stra states that in Kali-yuga it is more glorious to perform nma sakrtana loudly than to perform nma smaraa or japa. japato hari-nmni sthna-at-gudhika tmnaca punty-uccair japan rotn-punti ca (r Nradya, spoken by r Prahlda Mahrja) A person who chants r hari-nma loudly is one hundred times superior to one who chants quietly. The person who chants quietly only benefits and purifies himself, whereas one who chants loudly also benefits and purifies all who hear him, such as animals, insects, birds, trees and creepers. Such entities cannot chant, but they can be delivered from the ocean of birth and death simply by hearing this hari-nma . Thus, in this age of Kali, the crest-jewel of all kinds of sdhana is to perform sakrtana of the sixteen word hari-nma mah-mantra. r Caitanya Mahprabhu is Pvana-Avatr, the most merciful avatra who purifies Kali-yuga. He therefore instructs us to perform r hari-nma sakrtanakrtanya sad hari. (r ikaka 3) The Bhad Nradya Pura clearly states: harer nma harer nma harer nmaiva kevalam kalau nsty eva nsty eva nsty eva gatir anyath To make spiritual progress in Kali-yuga there is no other way, there is no other way, there is no other way than by chanting the holy name, chanting the holy name, chanting the holy name.

THE SEQUENCE OF THE MAH-MANTRA

One school of thought says that the mah-mantra should be chanted in the following sequence: hare rma hare rma rma rma hare hare hare ka hare ka ka ka hare hare This understanding is based on the following points: 1) The Kali-santaraa Upaniad, published by Venkatesh Press, Mumbai, states that this mah-mantra begins with the words hare rma hare rma rma rma hare hare followed by hare ka hare ka ka ka hare hare. 2) In a book called Kalya from Gorakhpura, the mah-mantra is written in the above mentioned sequence. 3) r Rma appeared in Tret -yuga. Later r Ka appeared in Dvpara -yuga. It is therefore logical to chant hare rma first and then hare ka . The above mentioned views are both illogical and unfounded: 1) Earlier publications of the Kali-santaraa Upaniad b y Venkatesh Press, Mumbai, clearly state that the mah-mantra begins with hare ka and not with hare rma . These earlier publications are still preserved in libraries in Calcutta and Jaipura. 2) Kalya, published by Gt Press, Gorakhpura, is not a bona fide proof with which to support the above perspective.

3) That Tret -yuga is followed by Dvpara -yuga has no effect on the eternal mah-mantra. The mah-mantra is beyond all yugas and time. This topic can only be understood by chanting the brahma mahmantra, the deliverer of all yugas. Reference to r Bhagavns names in the different yugas can found in the Ananta-Sahit: Satya-yuga: nryaa par vedh nryaa par kara nryaa par mukti nryaa par gati Nryaa is declared the Supreme in all the Vedas. Nryaa is the supreme of all letters. Nryaa is the supreme liberation. Nryaa is the supreme path. Tret-yuga: rma nryaa-nanta mukunda madhusdana ka keava kasre hare vaikuha vmana He Rma! He Nryaa! He nanta! He Mukunda! He Madhusdana! He Ka! He Keava! He Kasre! He Hare! He Vaikuha! He Vmana! Dvpara-yuga: hare murre madhu-kaitabre gopla govinda mukunda aure yajea nryaa ka vio nirraya m jagada raka Hare, Murre, Madhu-Kaitabre, Gopla, Govinda, Mukunda, aure, Lord of all yajas Nryaa, Ka, Viu! He Jagada, please protect me! I have no other shelter. Kali-yuga: hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare oa-aitni nmni dvtrinad vara kni hi kalau yuge mah-mantra sammato jva trae

Hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare.This hari-nma mah-mantra consists of sixteen names and thirty-two syllables. In Kali-yuga this mantra can deliver all jvas. Thus, in regard to the third point, it is evident that the brahma mah-mantra (Kas name) was present as the deliverer even in Tret -yuga, before the appearance of Ka in Dvpara -yuga, with names such as Mukunda, Madhusdana, Ka, Keava and Kasri. Therefore, the advice and arguments given about the reversed sequence of the mah-mantra are invalid. The lokas of the Ananta-Sahit clearly state that in the Upanads, such as the Kali-santaraa Upaniad, the mah-mantra is written in the following sequence: hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare. Nradaj received the mah-mantra in this sequence from his guru , Brahmj, and this tradition is still practiced today in the Brahm Mdhava Gauya Vaiava Sampradya. In other sampradyas, however, this mah-mantra does not descend through the guru parampar, and therefore its secret and sequence are unknown to persons in those sampradyas. It is no wonder that they reverse the sequence of the mah-mantra and begin it with hare rma . Other bona fide stras give evidence regarding the form of the mah-mantra : iya syoda mukha-sthasya harer-nmni oaa sarvyaiva tato dagdhn mantra trai-lokya-mangalam (Jnmta-sra) r Gurudeva should recite the sixteen word hare ka mantra to the disciple before initiating him into the gopla mantra, which brings auspiciousness to the three worlds. To receive this gopla mantra, the disciple must sit facing north and receive the mantra in his right ear. In stras such as the Brahma Ymala, Lord iva describes the svarpa (form) of the mah-mantra :

hari bin nsti kicat ppani-straka kalau tasml-lokod-dhra-rtha hari-nma prakayet sarvatra mucyate loko mah-ppt kalau yuge hare-ka-pada-dvandva keti ca pada-dvayam tath hare-pada-dvandva hare-rma iti dvayam tad-ante ca mah-dev rma rma dvaya vadet hare hare tato bryd harinma samud dharet mah-mantra ca kasya sarvappa praakamiti He Mahdev! Look! In Kali-yuga there is no easier way to eradicate sins than by r hari-nma . It is therefore essential to propagate r hari-nma among the general populous. The people in Kaliyuga can be easily liberated from the greatest hell by performing sakrtana of this mah-mantra.To chant the mah-mantra, first chant hare ka twice, then chant ka twice, then hare twice. After that, chant hare rma twice, then rma twice and again hare twice. One should chant, articulate and perform sankrtana etc., of r Kas mah-mantra , which destroys all sins. This is described in these two stanzas. The Rdh Tantra states: u mtarmahmye viva-bja-svarpii hari nmno mahmye krama vad surevari A bhakta prays, He viva bja svarpi (seed of the whole universe)! Surevari (who is worshipable by the demigods)! Mahmy! Mta! Please hear my prayer and explain to me the sequence of the mah-mantra . In response to this, Dev says: hare ka hare ka hare rma hare rma dvtri adakaryeva etanmantra suta reha ka ka hare hare rma rma hare hare kalau nmni sarvadam prathama uynnara

O best among sons! The mah-mantra for Kali -yuga bestows all perfection. This mah-mantra, r Ka nma , is composed of six-

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teen names and thirty-two syllables: hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare. Therefore, a person who desires his own welfare should first hear this mahmantra from his Gurudeva. In the same Rdh Tantra , Tripur Dev also suggests: hari-nmn vin putra dk ca vi-phal bhavet guru-deva-mukhcchrut hari-nma par karam brhmaa-ksatra-vi-dr rutv nm par karam dk kuryu suta-reha mah-vidhysu-sundara O best among sons, you are conversant with the greatest jna. Look! If you hear the gopla mantra from r Gurudeva before hearing the hare ka mah-mantra, the results of the gopla mantra will become void. Therefore, persons of all varas, such as brhmaas and katriyas, first have to hear this mah-mantra from r Gurudeva before they accept initiation into the gopla mantra . The Padma Pura also states: dvntri-sad-akara mantra nma-oa-aknvitam prajapan vaiavo nitya rdh-ka-sthala-labhet Any Vaiava who constantly chants the hare ka mah-mantra, which is endowed with sixteen names consisting of thirty-two syllables, will certainly attain the abode of r r Rdh Ka in Goloka Vrdvana Dhma. In the Rdh Hdya Khaa of the Brahma Pura , Romaharaa Sta prays to r Veda Vysa as follows: yattvay krtita ntha hari-nmeti sanjitam mantra brahma-pada siddhi kara-tad-vad-no-vibho He Vibho! He Prabhu! Please instruct me in the brahma svarpa nma mantra of r Hari which is the bestower of all perfections. In reply, r Veda Vysa gives the following instruction: ghad yasya mantrasya deh brahma-mayo bhavet sadhya pta surpo pi sarva-siddhi-yuto bha

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vet tad-aha te bhidh-symi mah-bhgavato hamsi hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare iti oaaka nmn tri-kla kalmap-aham nta parataropya sarva vedeu vidhyate O my son, I will certainly instruct you in that mah-mantra, the acceptance of which a person in the bodily conception of life can be liberated and even a drunkard can quickly become purified and attain all perfection. I will instruct you because you are a mahbhgavata and a suitable candidate. Just see! The sixteen word mah-mantra, hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare, can destroy the sins of the three worlds. The four Vedas do not mention a method for achieving liberation from material bondage superior to the chanting of this mah-mantra. Ananta Sahit also states: hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare soasautni nmni dvtri-ad vara-ki hi kalu yuge mah-mantra sammato jva-trae utsa-jyaitan-mah-mantra ye tvanyat kalpita padam mah-nmeti gyanti te stra-guru-lai-ghana All stras agree that the hare ka mah-mantra, which is composed of sixteen names and thirty-two syllables, is the illustrious mantra to deliver the jvas in Kali -yuga. Those who neglect this mah-mantra and accept any other process, due to their own imagination or the imagination of others, are actually disobeying guru and stra . If someone asks, Why is this sixteen word hare ka mantra the mah-mantra? then the following answer is given. Among all of Kas names no name other than Hari can easily take away sins, great misfortune and ignorance. No name other than Ka can deliver prema. And no name other than Rma can bestow liberation. This is why the mah-mantra is composed of

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these three primary names. Secondly, these sixteen names are an invocation. O, nama, kl, svh, etc., are not required to make the mantra more potent. For this reason it is called the mah-mantra . The Sanat Kumra Sahit states: hare kau dvir-vttau ka tdak tath hare hare rma tath rma tath trak hare puna hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare This means first chant hare ka twice, then ka twice, followed by hare twice. Then chant hare rma twice, rma twice and then hare twice. By this we get the mah-mantra , hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare. In the Yajur Vedya, the Kali-santaraa Upaniad also describes the svarpa and glories of the mah-mantra in this way: hari au. dvparnte nrado brahma jagm katha bhagavan! g paryaan kalim santare yam-iti. sahovc brahm sdhu pto-smi sarva-srti-rahasya gopya tac-chrau yenakali-sasra tariyasi. bhagavat di-puruasya nryaasya nmoc-craa-matrea nirdhtkalir-bhavti. nradah puna papraccha. tannm kimiti? sa hovc hiraya-garbhah, hare ka hare ka ka ka hare hare, hare rma hare rma rma rma hare hare. iti soaakam nmnm kali kalmaa nanam. nta parataropya sarva vedeu dyate. iti oaakal-vtasya jvasya varaa-vinanam. tata prakate para-brahma maghpye ravi-raim-madal-veti. punar-nrada papraccha. bhagavan! ko sya vidhi-riti? sa hovc nsya vidhi-riti. sarvad circrv pahan brahmaa lokat sam-patm saru-pat syujyatmeti. At the end of Dvrapa-yuga, r Nrada went to r Brahm, and, after offering his obeisances inquired, O Lord, how can I cross beyond the influence of this age of Kali while wandering on this earthly planet? Brahmj replied, O son, you have asked an excellent question. Please hear the most confidential secret of the entire Vedas

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by which you can easily cross this world of Kali. By uttering the name of that di purua who is Bhagavn r Nryaa (Ka), the personality of Kali-yuga begins to tremble. Nradaj further inquired, Which name of r Bhagavn and what is its svarpa? In reply Brahmj said, Hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare. In this way this mah-mantra, which is composed of sixteen names, can completely destroy all the sins of Kali-yuga. A superior sdhana does not appear in the entire Vedas. The mah-mantra is covered by sixteen qualities, which means that it can destroy the five gross elements (paca bhuta ) and the eleven senses which cover the jva . Parabrahma then manifests before the jva, just as the suns rays shine brightly after a covering of cloud is removed. Nradaj then asked, Oh Lord, what are the rules and regulations for chanting this mah-mantra ? Brahmj said, There are no rules and regulations for chanting this mah-mantra . One can chant in a pure or an impure state. Moreover, by clearly pronouncing this mah-mantra, one can attain brahma (salokya, sampya, sarpya and syujya). Not only that, one can attain ka-prema, the fifth goal of human life (paca pururtha). r Bhakti-chandrika, 7th Paal states: atha mantra-vara vakye dvtrim-ad-akar anvitam sarva-ppa-praamana sarva-durvsan analam catur-varga-parada saumya bhaktida prema-prvakam durbuddhi-haraa uddha-sattva-buddhi-pradyakam sarva-ardhya sarva-sevya sarvem kma-prakam sarva-adhikr-samyuktam sarva-lokaika-bndhavam sarva-akarsaa-samyukta dua-bydhi-vinanam dk-vidhi-vihna ca kla-kla-vivarjitam v-mtrercita bhma-pja-avidhyan-apekakam jihv-sparan-mtrea sarvem phala-dyakam dea-kl-niyamita sarva-vdisusammatam

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This mah-mantra is endowed with thirty-two syllables and can destroy all sins. Just as fire destroys, this mah-mantra can destroy all evil habits and bestow dharma, artha, kma and moka . Its beautiful form (svarpa) is capable of stealing all of ones foolish, ignorant mentality, and it is the giver of uddha sattvika intelligence. It bestows the symptoms of prema-bhakti. It is worshipable and is worthy of being served by all. r nma fulfills everyones desires. All are qualified to serve this mah-mantra , meaning all are qualified to perform sakrtana of the mah-mantra . This mah-mantra is the personal well-wisher of everyone and is endowed with the potency to attract all. It is the destroyer of all afflictions. It does not consider the rules of dk , and is not restricted by time. The mah-mantra is worshipped just by saying it. No external paraphernalia is required. It is capable of giving results simply by its contact with the tongue, without considering the rules pertaining to time, place and circumstance. The Pipplda branch of the Athrva Veda states: svanma-mla-mantrea sarva hldayati vibhu sa eve mlam-mantra japati haririti ka iti rma iti That mah-mantra, which is composed of the name, form, etc., of r Ka, the origin of all avatras is making everyone joyful. He Himself, in the form of r Ka Caitanya Mahprabhu, is clearly chanting the hare ka mah-mantra, the source of all mantras. The following loka explains the result of performing krtana of the mah-mantra : mantro guhma paramo bhakti-vedhya nm-nanya-vaa ca obhannitni nitya japanti dhrste vai mym-atita-ranti nnye parama mantra parama-rahasya nityamvartayanti The mah-mantra is most confidential and can only be understood through bhakti. Eight of its sixteen charming words are hare ka and the other eight, hare rma . Therefore, only those intelligent persons who constantly chant these names will be liberated

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from myand not others. That is why intelligent persons always chant, perform krtana of and remember the mah-mantra . In the Brahma Pura (Northern Division, Chapter 6) Pipplda mentions that Vabhnu Mahrja once prayed to Kratu Muni, O Lord, if you want to favour me, then please donate to me the names of Hari. At that moment the saintly Kratu Muni gave him the sixteen name mah-mantra . Therefore, an intelligent person should constantly perform sakrtana of this mahmantra : nma sakrtana tasmt sad krya vipacit.

R CAITANYA MAHPRABHU AND THE MAH-MANTRA

r Caitanya Mahprabhu, who established the chanting of r harinma sakrtana, instructs the bhaktas to perform sakrtana of the mah-mantra . r Vsudeva Srvabhauma Bhacrya says: via-cittn kali-ghora-bhtn sanvkya gauro hari-nma-mantra svaya dadau bhakta-jann sam-diat sakrtaya dva nanu ntya-vdhyai Out of His causeless mercy, r Caitanya Mahprabhu Himself gave the mah-mantra to the helpless, fearful jvas of this Kaliyuga, and directed His devotees by saying, O bhaktas, you should collectively perform sakrtana by singing and dancing. harer-nma-prasdena nistaret ptak jana upade svaya ka caitanyo jagadvara ka-caitanya-devena hari-nma-prakitam yena kenpi tat-prapta dhanyo sau loka-pvana By the mercy of hari-nma , a sinner can also be delivered because the instructor of r hari-nma is the Lord of the universe, Svaya r Ka Caitanya Mahprabhu. Therefore, a person who is fortunate enough to receive this hari-nma, which has been inaugurated by r Ka Caitanya Mahprabhu Himself, can also purify others by his association. The great poet rla Kavi Karapra states in his epic poem, Caitanya-Carit (11-54):

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tatah r gaurgah samavadadtir pramudito hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare At the time of r Caitanya Mahprabhus sannysa ceremony, the barber who had been asked to shave Him felt morose and was perturbed. Although he held the razor in his hand, he could not bring himself to shave off r Caitanya Mahprabhus beautiful hair. Instead he simply wept. r Caitanya Mahprabhu, who was fully immersed in rdh-bhva, became deeply pleased and said, O Barber! You must constantly and loudly chant hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare. Upon hearing these instructions from r Mahprabhu, that barber began to chant, and, although he continued to weep in distress, he proceeded to shave off Mahprabhus hair. He became so absorbed in chanting the mah-mantra that he manifested horripilation (romaca) and his bodily hairs stood erect (pulaka). Caitanya Magala states: bhu prasriy prabhu brhmae tulil tra ghare bhakti bhare gna rabhil brhmaera ghara yena haila vndvana hari-nma unibre ise sarva-jana hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare Once Mahprabhu visited the home of a brhmaa and embraced him. The krtana that followed made that home become just like Vrndvana and a multitude of people gathered to hear and chant the mah-mantra : hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare. Caitanya Magala also states: hare ka nma prabhu bole nirantara prasanna r mukhe hare ka ka bali vijaya hail gauracandra kuthal

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hare ka hare ka bali prema sukhe pratyaka haila si advaita-sammukhe r Caitanya Mahprabhu is always chanting r nma . One day when He came to the home of Advaita cary, His face filled with pleasure as He chanted the hare ka mah-mantra. Caitanya-caritmta states: ka nma mah-mantra ei tsvabhva yei jape tre ke upajaye bhva (C.c.di-ll 7.83) The nature of the hare ka mah-mantra is such that when a person chants it, he immediately develops his loving ecstatic relationship with Ka. ka viayaka premparama purusrtha yra ge ta-tulya cri pururtha (C.c. di-ll 7.84) When the four goals of human life, dharma (perfectly performing ones occupational duty), artha (accumulating wealth), kma (satisfying ones sensual desires) and moka (attaining liberation), stand before ka prema , the fifth and topmost goal, they appear as insignificant as straw in the street. pancama pururtha-premnand amta sindu brahmdi nanda yra nahe eka bindu (C.c. di-ll 7.85) The pleasure derived from dharma, artha, kma and moka appear like a drop in the ocean in the presence of a person who has developed bhva. ka-nmera phal prem, sarva stre kaya (C.c. di-ll 7. 86)

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The conclusion of all stra is that one should awaken his dormant ka-prema. kali-kle nma rpe ka-avatra nma haite haya sarva-jagat-nistra (C.c. di-ll 17.22) The holy name of Bhagavn, the hare ka mah-mantra, is His avatra in this age of Kali. Just by chanting this name, one associates with r Ka directly. Anyone who does this is certainly delivered. avatari caitanya kaila dharma pracraa kali kle dharmaka-nma-sakrtana (C.c. Madhya-ll 11.98) r Caitanya Mahprabhu has descended in Kali-yuga to propagate the dharma of the age, chanting the holy names of Ka. sakrtana-yaje tre kare rdhana sei ta sumedh rakali-hata-jana (C.c. Madhya-ll 11.99) A person who worships r Caitanya Mahprabhu by performing sakrtana should be considered to possess great intelligence. It is understood that one who does not perform sakrtana has no intelligence and is a victim of Kali. nirantara kara ka-nma-sakrtana helya mukti pbe, pabe prema-dhana (C.c. Madhya-ll 25.154) Always chant ka-nma and you will very easily achieve mukti. Finally you will receive the treasure of ka-prema . eka nmbhse tomra ppa doa ybe ra nma la-ite ka-caraa-pibe (C.c. Madhya-ll 25.199)

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Begin to chant the hare ka mah-mantra and, at the stage of nmabhasa, when your chanting is almost pure, all your sinful reactions will be removed. When you perfectly chant hare ka , you will attain the shelter of r Kas lotus feet. nmera phale ka-pade prema upajaya (C.c. Antya-ll 3.178) The result of chanting nma without offence is that a person will awaken his ecstatic love for the lotus feet of Ka. kali-klera dharmaka-nma-sakrtana (C.c. Antya-ll 7.11) In Kali-yuga the dharma is to chant ka-nma-sakrtana. hare prabhukalena suna svarpa-rma-rya nma-sakrtana-kalau parama upya (C.c. Antya-ll 20. 8) In great jubilation r Caitanya Mahprabhu said, My dear Svarpa Dmodara and Rmnanda Rya, understand that the easiest way to attain moka in this age of Kali is by chanting hari-nma. sakrtana-yaje kalau ka rdhana sei ta sumedh pya kera caraa (C.c. Antya-ll 20.9) In this age of Kali, the system for worshipping Ka is to perform yaja by chanting r Bhagavns name. Someone who does so is considered to be intelligent, and he will definitely attain the lotus feet of Ka. nma-sakrtane haya sarvnatha-na sarva-ubhodaya ka-premera ullsa (C.c. Antya-ll 20.11)

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By chanting ka-nma , one can eradicate all anarthas. In this way all good fortune is awakened and the flow of ka-prema begins. khite uite yath tath nma laya kla-de-niyama nhi sarva siddhi haya (C.c. Antya-ll 20.18) One who chants the name while eating or sleeping, regardless of time or place, attains all perfection. ei-mata ha yei ka-nma-laya r ka-carae tra prema upajaya (C.c. Antya-ll 20.26) A person will definitely awaken prema for the lotus feet of r Ka if he chants kra-nma like this. rla Raghuntha dsa Gosvm states in the introduction to his commentary on the mah-mantra : ekad kavirahd dhyyant priyasangamam manovpanirsrtha jalpatda muhurmuhuha hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare yni nmni virahe jajpa vrabhnav tnye va tadbhvayukto gauracandro jajpa ha r caitanya-mukhod gra hare keti varaka majjayanto jagat premi vijayant tad vay Once, rmat Rdhik was feeling overwhelming distress due to separation from Her beloved ymasundara and She meditated upon meeting Him. To remove Her fire of separation, She began to chant the hare ka mah-mantra. r Caitanya Mahprabhu, who is absorbed in the mood of rmat Rdhik, also chanted these names. Thus, Kas sixteen names consisting of thirty-two syllables, the hare ka mah-mantra , came from the lotus mouth of r Caitanya Mahprabhu. May this mah-mantra , which makes

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the entire universe become absorbed in ka-prema, be graciously and conspicuously present above all else. Jaya ho! Jaya ho! Let there be complete victory for the mah-mantra ! Reference to the mah-mantra is also found in the Brahma Pura, Uttara-khaa, 6.55: hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare The three names, Hare, Ka, and Rma, which are in the vocative case, comprise the mah-mantra. The following lokas from Caitanya Bhagavata also show the supremacy of hari-nma: (di 14.137,139-143), (Madhya 6.117), (Madhya 23.74-78) and (Madhya 28.28).

COMMENTARIES ON THE MAH-MANTRA

MDHURYA-MAY The mah-mantra consists of three words. Each word is in the vocative case 2, meaning it is a calling out, or an address. These words are Hare, Ka and Rma. vijpya bhagavat-tattva cid ghannandi vigraham haratyavidha tatkryamato haririti smta nandaikasukha rmn yma kamala locana gokulnando nandandana ka ryate vaidagdh srsarvasva mrtall dhidaivatam r rdh ramaya nitya rm ityabhidyate (Brahma Pura) r Bhagavn is sac-cid-nanda-vigraha, the embodiment of eternity, knowledge and bliss. Because He is able to eradicate all ignorance, the term Hari (one who takes away) is an appropriate way to remember Him. It is only lotus-eyed Nanda-nandana, r Symasundara, the bestower of bliss to the residents of Gokula, who is referred to as Ka (the all-attractive one). r Ka is the ll-vigraha (personification of pastimes) and the crest-jewel of all expertise and wisdom. Because He eternally enjoys conju2

The vocative case means to call out or to address someone. In Sanskrit grammar the last letter of a name will sometimes change in the vocative case e.g. Lalita, becomes Lalite. The same rule applies to Har, which becomes Hare. The names Ka and Rma remain the same.

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gal pastimes with rmat Rdhk, He is also known as Rma (the enjoyer). AIVARYA-MAY The gama stra states: harati trividha tpa janmakoi tod bhavam papa ca smarat yasmt tasmd dhaririti smta kirbhvcka abdo aca nirvtiv-caka tayoraikya para brahma ka ityabhidhyate ramante yogino nante satynande cidt mani iti rmapade nsau para brahm bhidyate Bhagavn r Ka is known as Hari because He destroys the three-fold afflictions of countless births as well as the sinful activities performed by the body, mind and words of those devotees who remember Him. K means all attractive and a means joyful. The combination of these syllables refers to r Ka, the all-attractive parabrahma. Yogs on the transcendental platform derive great joy by meditating upon Him as the infinite form of supreme bliss (nitynanda-svarpa), and as He who has a transcendental form (cinmaya svarpa). For this reason, He is called Rma (the supreme enjoyer). YUGALA-SMARAA-MAY ruti stra states: mano harati kasya ka hdasvarupi tato har r rdhaiva tasy sabodhana hare apaghma trap dharma mna vrajastriya veun karati ght tena ka bhidhyate ramayatyania rpa lvayair vraja yoitm mana pacendriyaha rmastasmt prakrtita r Rdh is the hldin akti (pleasure potency) of r Ka. She is known as Har (one who steals away) because She can capti-

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vate Kas mind. Har is addressed as Hare. Vraja-rja-kumra, the son of the King of Vraja, is known as Ka. Because the sound of His flute is so attractive to the cowherd damsels, they lose their natural shyness, sense of dharma , pride, composure and leave their households. Therefore, He is known as Ka. The extraordinary beauty of His form (rpa-lvaya) always surcharges the minds and senses of the cowherd damsels with ever-increasing bliss. For this reason He is glorified as Rma. COMMENTARY BY RLA JVA GOSVM HAREr Kacandras transcendental beauty captivates the minds of all, but rmat Rdhik captivates the mind of r Ka by exercising Her unrivalled cleverness. Therefore, She is known as Har. The vocative case of Har is Hare. KA r Hari, who is adorned with qualities which bewilder the three worlds, attracts rmat Rdhik by His youthful beauty and the sweet sound of His flute.Therefore, He is called Ka, the all-attractive one. HAREr Ka kidnapped doe-eyed rmat Rdhik, taking Her to a secluded kuja within the rsa-maala. This has been learned from the words of mah-puruas. Therefore, Rdhik is known as Har. Har in its vocative case becomes Hare. KA The magnificent effulgence that emanates from His limbs can convert gold into yma vara (a dark sapphire lustre). That Rdh-Ramaa ymasundara is called Ka. KA r Hari manifested yma Kua, the topmost of all sarovaras, in the forest of Vraja near Govardhana. He did this in accordance with the desire of His beloved r Rdhik, and He attracted all trthas to it. Learned people, who call Him Ka, understand this deep secret. KA Although His pastimes on the banks of the Yamun in Vndvana bewilder the world, the all-attractive dhra-lalita-nyaka

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r Hari is attracted by the transcendental mahbhva of r Rdhik. That is why learned people call Him Ka. HAREWhilst living in Vraja, r Ka stole the life force of the strong bull-like demon, Aristsura, and at that very moment rmat Rdhik, in great jubilation, loudly chanted Hari Hari! For this reason r Rdh is known as Har. Har is addressed as Hare. HAREr Rdhik sings the pastimes of r Ka in indistinct tones and sometimes, out of intense affection, She sings loudly. Therefore, when learned scholars discriminate between rasas, they refer to Her as Har. Har is addressed as Hare. HAREIn Vndvana, r Rdhik is so absorbed in playful pastimes and rasa, that She steals away the flute which falls from the hands of r Ka.This is why Rdhik Dev is known as Har. The address for Har is Hare. RMAr Ka, crest-jewel of the ingenious, knows the art of embracing. He is known as Rma because He wanders with r Rdhik, playing and enjoying with Her in the kujas o f Govardhana. HAREr Rdhik is most merciful. She steals all the miseries of the bhaktas and daily bestows inner happiness upon them. Thus, She is known as Har and is addressed as Hare. RMAThe minds of the bhaktas who perform bhajana wander in the topmost ocean of bliss, r Ka. For this reason that ymasundara vigraha, r Ka, is known as Rma. RMAIn the kujas rmat Rdhik pleases r Hari with Her prema . Therefore, according to the definition of ramayati nandayati, He who gives happiness, He is called Rma. r Ka is known as Rma because He unites with r Rdh. RMAWhen r Ka, the giver of pleasure to the bhaktas, saw all the Vrajavss fearful and weeping, He swallowed the for-

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est fire, thus giving them great pleasure. Therefore, r Ka, who arranges for His bhaktas to enjoy with Him, is called Rma. HAREr Ka went to Mathur Pur to kill Kasa and other demons. His sole intention was to return to Vraja and meet with r Rdhik. She attracts r Ka from dhmas like Mathur and brings Him to Vraja. For this reason She is called Har (one who steals). Har is addressed as Hare. HAREr Nanda-nandana came from Mathur and Dvrak to steal away all the miseries of the Vrajavss. That Nanda-nandana, who is endowed with pastimes that captivate the mind of r Rdhik, is called Hari. The word Hari becomes Hare in the vocative case. Thus ends the commentary on the mah-mantra by rla Jva Gosvm COMMENTARY BY R GOPLA GURU GOSVM Mah-bhgavatas eternally remember the all-blissful yma kiora vigraha, r Rdh-Ramaa, who can destroy ignorance as well as material existence arising from ignorance. When mah-bhgavatas see that their disciples are qualified, meaning that they are grateful, silent, victorious over their senses, pure-hearted and above all, that their hearts are full of attachment (anurga) to r r Rdh-Ramaa, they bless them by mercifully giving them the hare ka mah-mantra, which is composed of three words. HAREFire can burn anything, even without our desiring it to burn. Similarly, Prabhu can remove all the sins of a person with a wicked mind regardless of his mood in remembering Him. Thus His name is Hari, He who steals away. Sac-cid-nanda vigraha Bhagavn reveals His tattva in the hearts of those who chant and remember His names. Simultaneously, He

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destroys the ignorance that lies there. That Prabhu is remembered by the name Hari. He is called Hari because He removes the threefold miseries of the moving and non-moving living entities. The minds of worldly people are captivated by hearing and chanting His transcendental qualities. Therefore, His name is Hari. His sweet beauty captivates the minds of millions of kmadevas (Cupids). Thus the Prince of Vraja, r Ka, is known as Hari. The vocative form of Hari is Hare. To fulfill the loving pleasure of rsa , rmat Rdhik captivates the mind of Ka by Her form, qualities and by the nourishment of Her prema . Thus, gentle persons talk and sing about the hldini akti of r Ka, Vabhnu-nandin r Rdh, by using the name Har. Har is addressed as Hare. KA The verb k means all-attractive and a means all-blissful. When combined, they indicate the all-attractive and blissful parabrahma, known by the name r Ka. That r Govinda, whose body is eternal, full of knowledge and bliss, who is primeval and the cause of all causes, is known by the name Ka. The son of King Nanda, who has lotus eyes and a dark blue complexion, is the only source of bliss for the residents of Gokula. He is referred to as Ka. RMAakaraj said to Prvat, He Dev! By pronouncing the first syllable of the word Rma (r ) all sins leave the body, and when one chants the syllable ma, the door of the mouth closes so they cannot re-enter. Yogs meditate on par-tattva, the transcendental, unlimited truth and the embodiment of pleasure. That par-tattva parama brahma is known as Rma. The predominating deity (adhihtri deva) of all rasa filled pastimes, the crest-jewel of the clever, rasika ekhara r Ka, eternally enjoys with rmat Rdhik. Thus, He is referred to as Rma. r Ka attracts the mind of r Rdhik and thus enjoys performing pastimes with Her. He is, therefore, known as Rma. In

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the Krama-dpik, r Ka spoke to Candram, the moon. Rdhs name is superior to hundreds of My names. Even I do not know what benefit awaits that person who always chants and remembers r Rdh. HAREkasya mano haratti har rdh, tasy sabodhane he hare: rmati Rdhik, who steals the mind of Ka, is called Har. The vocative of Har is Hare. KA rdhy mana kartti ka tasya sabodhane he ka : Ka means He who attracts the mind of r Rdh. The address to Him is He Ka! HAREkasya lokalajjdharyrdi sarva haratti har rdh, tasyh sabodhane he hare: r Rdhika causes Ka to lose (har ) all His reputation as shy, sober, patient and modest, etc. The address to Her is He Hare! KA rdhy lokalajjdhaiyrdi sarva kartti ka, tasya sabodhane he ka : He who attracts rmat Rdhik in such a way that She loses all Her shyness and patience is called Ka. The address to Him is He Ka! KA yatra yatra rdh tihati gacchati v tatra tatra s payati ko ma spati, balt kancukdika sarva hartti ka, tasya sabodhane he ka : Wherever rmati Rdhik stands or goes, She sees r Ka touching Her and forcibly attracting Her. For this reason He is called Ka (the all-attractive) and addressed He Ka! K A punarharat gamyati vana kartti ka, tasya sabodhane he ka : He gives pleasure to r Rdh, who again ventures to the forest of Vndvana, being attracted irresistibly by the sound of His flute. For this reason He is called Ka and addressed He Ka! HAREyatra ko gacchati tihati v tatra tatra payati rdh mamgre prve sarvatra tihati viharati iti har rdh, tasy

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sabodhane he hare: r Ka sees Rdh next to Him wherever He stands or movesin every directionand hence His consciousness becomes captivated by Her. Therefore, She is called Har. The address to Her is He Hare! HAREpunasta ka harati svasthanam abhisrayat har rdh, tasy sabodhane he hare: She again steals away Ka to a secret rendezvous, therefore, the address to Her is Har. Har changes to Hare in the vocative case. HAREka vana harati vanamgamayatti har rdh, tasysabodhane he hare: r Rdh forcibly takes Ka to the forest groves of Vndvana. Thus, r Rdhika is called Har. The address to Her is He Hare! R M A ramayati ta narmani rkadi neti rma, tasya sabodhane he rma : r Kas smile, laughter and glance create pleasure for rmat Rdhik, and therefore, His name is Rma. He is addressed He Rma! HAREttklika dhairyvala bndika kasya haratti har rdh tasyh sambodhane he hare: The association of r Rdhik causes Ka to suddenly lose His composure. Therefore, She is Har. The address to Her is He Hare! RMAcumban-stan kara lingandibhi ramate, iti rma tasya sabodhane he rma : Ka enjoys r Rdh through confidential caresses, embraces, etc. The address to Him is He Rma! RMA punasta puruocita ktv ramayatti rma, tasya sabodhane he rma : Ka is He who enjoys conjugal pastimes with His consort, r Rdh, by making Her play the dominant role in love. He is thus called Rma (the enjoyer), and is addressed He Rma! RMApunastatra ramate it rma, tasya sabodhane he rma : Because He repeatedly enjoys pleasure, He is called Rma and is addressed He Rma!

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HAREpuna rsnte kasya mano hatv gaccatti har rdh, tasy sabodhane he hare: As rsa-ll concludes and She has captured r Kas mind, She goes away. She is therefore called Har. She is addressed He Hare! HARErdhy mano hratv gaccatti hari ka, tasya sabodhane he hare: Similarly, r Ka, at the conclusion of rsa-ll also captures r Rdhiks mind. Thus He is called Hari. The address to Ka here is He Hare! Thus ends the commentary on the mah-mantra by r Gopla Guru Gosvm COMMENTARY BY RLA BHAKTIVINODA HKURA HE HARE!maccinta hatv bhava bandha nnmo caya: He Hare! Please captivate my mind and release me from material existence. HE KA !maccit tamkara : He Ka! Please attract my restless mind towards You. HE HARE!svamadhuryaa mac cinttam hara : He Hare! Captivate my mind with Your spontaneous mdhurya. HE K A !svabhaktadvr bhajana jnndnana maccitta odhaya: He Ka! Please make my mind pure with the knowledge of bhajana as given by Your bhaktas who understand the science of bhakti-tattva. HE KA !nma rpa gua lldiu manniha kuru : He Ka! Please make me have staunch faith in Your name, form, qualities and pastimes. HE KA !rucirbhavatu me: He Ka! May I develop a taste for Your name, form, qualities and pastimes. HE HARE!nija sev yogaya ma kuru : He Hare! Please make me qualified to serve You.

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HE HARE!svasev mde aya: He Hare! Please make me qualified and order me to serve You. HE HARE!svaprehena sah svbha ll rvaya: He Hare! Please make me hear of Your sweet pastimes with Your dearmost bhaktas. HE RMA!prehay sah svbhall mm rvaya: He Rma! Rdhik-Rmaa! Make me hear Your most cherished pastimes and Your sweet affectionate voice in Goloka in the company of You and Your beloved Rdhik. HE HARE!vaprehena sah svbhall ma daraya: He Hare! rmat Rdhike! Please give me darana of Your dearest pastimes with You and Your beloved r Ka. HE RMA! prehay sah svbhall ma daraya: He Rma! Rdhik-Rmana! Please reveal to me Your pastimes with Your beloved. HE RMA !nma rpa gua ll smaradiu m yojaya: He Rma! You who perform pastimes with Your eternal associates, please engage me in remembering Your name, form, qualities and pastimes. HE RMA!tatra ma nija sev yogaya kuru ! O You who give pleasure to Your eternal associates, yma! Please make me qualified to serve You while remembering Your name, form, qualities and pastimes. HE HARE!ma svng ktya ramasva: He Hare! Please accept this fallen, wicked person and play with me as I deserve. HE HARE!may sah ramasva: He Hare! Please perform Your transcendental sports with me. This is my only prayer at Your lotus feet. (r Caitanya ikmta) Thus ends the commentary of r Sacidnanda Bhaktivinoda hkura

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COMMENTARY IN THE PADA-KALPATARU nara harinma antare acchu bhvaha habe bhava sagare pra dhara re ravae nara harinma sdare cintmai uha sra yadi kta-ppi dare kabhu mantraka rja ravae kare pna r kna caitanya bale haya tacchu durgama ppa tpa saha tra karaha gaura-guru-vaisava-raya laha nara harinma-hra sasre nma lai sukti haiy tare pmara durcra ithe kta-viaya-ta pahua-nma-hr yo dhrae rama-bhra kutna jagadnanda kta-kalmaa kumati rahala krgra O brother! When you have internally realized this hari-nma, you can cross the ocean of birth and death (sasara ). O brother! When this hari-nma is very respectfully placed in the ear, it can be drunk heard and absorbed because its very essence is cintmai. Even if sinful persons or kings drink r nma by respectfully hearing this mantra, then Caitanya Mahprabhu says that all of their sins will be vanquished along with all the miseries in the burning fire of this material world (adhytmika, adibhautika and adhidaivika). O brother! Please take the shelter of Gaura, Guru, and Vaiavas and take this garland of r hari-nma. Even the most wretched and sinful will find relief in chanting this hari-nma, and all their material desires and endeavours will be revealed as so much useless labour. Jagadnanda says that any sinful person whose mentality is wicked and who has innumerable mundane desires will always reside in this material jail, but, by chanting

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r hari-nma, one will leave all my and reach the lotus feet of r Gaurga and r r Rdh-Ka. (Pada-kalptaru Gaura pada Tarangi, Taranga, uchhvsa 2, pada 59)

nara dhara yadi rk kara sas ithe kut bale vai su t

ha re k a ha re k a achu bhvaha ri-nma sda kabhu mantrakaya tuchu durga va raya la ti haiy ta pahu-nma-h ta-kalmaa ku be bhavasga cintmai u ja ravae ka ppa tpa sa nara harin pmara du yo dhrae ra ti rahala k

ri-nma anta ravae nara ta-ppi da caitanya gaura-gurunma lai ta - viaya jagadnanda

re ha re ha a k a k

ha re r ma ha re r ma

re ha re ha ma r ma r

pra sra pna tra hra cra bhra gra

G
2
Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare This illustration reveals the Hare Ka mah-mantra concealed within the Pada-kalpataru song on the opposite page.

G
4

THE GLORIES OF R HARI-NMA

One can find an abundance of glorification of r Bhagavns name in stra. A portion of those glories will be mentioned here. NMA SVARPA nma cintmani ka caitanya-rasa-vigraha prna uddho nitya-mukto bhinnatvn nma-nmino (Bhakti-Rasmta-Sindhu Eastern Division, 2nd Wave 108) There is no difference between nma (Kas name) and nm (Ka) because ka-nma is cintmai svarpa (giving all transcendental good fortune), and Svaya Ka is caitanya rasa vigraha (the form of transcendental rasa), complete, beyond my and eternally liberated. NMA BESTOWS ALL PERFECTION IN KALI-YUGA kaler doa-nidhe rjann asti hy eko mahn gua krtand eva kasya mukta-saga para vrajet (rmad Bhgavatam 12.3.51) My dear King, although Kali-yuga is an ocean of faults, there is still one good quality in this age. Simply by chanting the hare ka mah-mantra , one can become free from material bondage and attain Bhagavn.

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kte yad dhyyato viu trety yajato makhai dvpare paricaryy kalau tad dhari-krtant (rmad Bhgavatam 12.3.52) The result which is attained in Satya-yuga by meditating on r Bhagavn (dhyna), in Tret-yuga by performing opulent yajas, and in Dvpara -yuga by performing arcana, is easily available in Kali-yuga by performing hari-nma krtana. kali-kle nma-rpe ka-avatra nma haite haya sarva-jagat-nistra (Caitanya-caritmta di 17.22) In Kali-yuga, the avatra of r Ka comes in the form of His name. Simply by chanting this name, the entire world can be delivered. nma vin kali-kle nhi ra dharma sarva-mantra-sra nma ei stra-marma (Caitanya-caritmta di 7.74) In Kali-yuga there is no other sdhana but to chant hari-nma. It is the essence of all Vedic mantras, and the purport of all stra . THE GLORIES OF NMA AS DESCRIBED BY THE ANCIENT CRYAS aha sa harate khila sakdudaydeva-sakal-lokasya tarai riva timir-jalandhi jayati jaganmangala harernma (Padyaval 16 sankhy dhta rdhara Svm loka) All glories to hari-nma , which is auspicious for the entire world! Just as the rising sun dissipates all darkness, if hari-nma rises just once, it can destroy all of a persons sins. kih ktacetasa sumanasmucchana chas macaalamamukalo kasulabho vayaca mukti riya

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no dkm na ca satkriya na ca puracarym mangkate mantro ya rsanspgeva phalati r ka nmtmaka (Padyaval 18) The minds of those who are guatta (beyond the three modes) are attracted to nma. That r Ka nma svarpa (Ka in the form of the mah-mantra ) is easily accessible to those who are lower than cnlas and also captivates the opulence of mukti. It awards results even by its initial contact with the tongue. It does not consider whether or not a person has taken dk, performed pious activity, or taken vows of austerity. THE GLORIES OF CHANTING NMA EXCEED THE GLORIES OF DIRECT BRAHMA REALIZATION yad-brahma-skt-kti-nihaypi vinam yti vin na bhogai apaiti nma ! sphuraena tat te prrabdha-karmeti viranti veda (r Ka Nmakam 4, rla Rpa Gosvm) O nma ! The Vedas loudly declare that a bhaktas fructified sinful reaction (prrabdha karma ), which cannot be eliminated even by resolute meditation on impersonal brahma, is at once mitigated by Your appearance on the tongue even without his undergoing any suffering. THE SUPERIORITY OF NMA KRTANA adhicchat-smaraa visorvahrysena sdhyate ohaspandanamatrea kirttanstu tato varam (Hari-bhakti-vilsa, 11/236 Vaiava Cintmai Vkya) Although Viu is the deliverer of all sins, remembrance of Him is only attained after a person has endeavoured with great difficulty over a prolonged period of time. But those who spontane-

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ously perform viu-krtana are superior to them because, by nmakrtana, or rather by nmbhsa (a shadow of nma ), one can be liberated from bondage to this material world. THE SUPERIORITY OF NMA-KRTANA COMPARED TO DHYNA & PJ jayati jayati nmnanda-rpa murre viramita-nija-dharma-dhyna-pjdiyatnam katham api sakdtta muktida prin yat paramamtam eka jvana bhaa me (r Bhad-Bhgavatamtam 1.1.9, Santana Gosvm) All glories, all glories to r Ka Murris name, the embodiment of divine bliss! It halts the cycle of birth and death and relieves one of all painful endeavours in practicing religion, meditation, charity, deity worship and austerity. It awards liberation to one who utters it even once. Ka-nma stands alone as the supreme nectar and sole treasure of my life. yena janmatai prv vsudeva samarcita tanmukhe harinmni sad tihanti bhrata (Hari-bhakti-vilsa 11. 237 stra vkya) O great descendant of Bharata! The name of r Hari will remain eternally on the lips of those who have performed arcana o f Vsudeva in their previous hundred births. NMA IS NOT GOVERNED BY RULES REGARDING TIME, PLACE OR CIRCUMSTANCE na deaniyamo rjan na klaniyamastath vidhyate ntra sandeho vionrmnukrttane klo sti dne yaje ca snne klo sti sajjape viuh sankrttane klo nastyatra pthivtale (Hari-bhakti-vilsa 11th vibhagha. 206 sankhy dhta)

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O King! It is stated unequivocally that time and place are not considered in the performance of krtana of r Vius names. Such rules apply to giving in charity, performing yaja, and chanting other types of japa. On this earth planet, however, such consideration does not apply to the performance of sankrtana of r Vius names. na deaniyamastastin na klani yamastath nocchiadau niedho sti r harernmni nalubdhaka (Hari-bhakti-vilsa 11th vibhga. 202 Vio dharmottara-vkya) O Hunter! Time and place are not considered in the performance of krtana of r Haris name. Although a persons mouth may be full of foodstuffs or he may be in an unclean state he is not prohibited from performing nma-krtana. madhura madaram etan magalm magaln sakala-nigama-vall sat-phala cit-svarpam sakd api parigta raddhay helay v bhguvara! nara-mtra trayet ka nma (Hari-bhakti-vilsa 11. 234 sankydhta Skanda Pura vakya) Ka-nma is the sweetest of the sweet and the most auspicious of all that is auspicious. It is the flourishing creeper, the eternal, fully ripened fruit of the Bhgavata, and the embodiment of knowledge, cit-akti. O best of the Bhgu dynasty! Even if someone chants the holy name only once, with faith or indifference (hel), he is immediately delivered from this ocean of birth and death! NMA SAKRTANA IS THE SDHANA AND THE SDHYA FOR EVER YONE etan nirvidyamnnm icchatm akuto-bhayam yogin npa nirta harer nmnukrtanam (rmad Bhgavatam 2.1.11)

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O King! Previous cryas have announced this siddhnta: chanting and remembering the name of r Hari again and again is the primary sdhana and sdhya for those persons who desire to attain the heavenly planets, liberation, freedom from material desires, as well as for the self-satisfied yogs.

HARI-NMA
by rla Bhaktivinoda hkura

The ocean of material existence is very difficult to cross without the mercy of Paramevara. It is not only difficult, but impossible. Even though the jvas are superior to matter, they are by nature weak and dependent on Bhagavn as their sole protector, guardian and saviour. The jva is anu-caitanya, an atomic particle. He is dependent on and the servant of Parama-Caitanya Bhagavn. In other words, Parama-Caitanya Bhagavn is the refuge of all jvas. This world of matter is created by my and, therefore, the position of the jva is the same as that of an offender who is in prison. The jva wanders throughout this world as a result of his opposition to Bhagavn. Those jvas who are opposed to Bhagavn are called baddha-jvas (conditioned souls) because they are chained by my. On the contrary, those jvas who follow Bhagavn are released from my and are called mukta-jvas (liberated souls). This difference is due to the contrary conditions in which the unlimited jvas are situated. Hence, there are two divisions, baddhajvas and mukta-jvas. By performing sdhana, the baddha-jva attains the mercy of Bhagavn thus he becomes capable of breaking the powerful chains of my. After lengthy contemplation, our great maharis have established three types of sdhana: karma, jna and bhakti. Varrama dharma , tapasy, yaja, dna, vrata and yoga are mentioned in stras as limbs of karma and their results are clearly described. By deeply understanding the distinct nature of these results, the primary effects of executing karma are revealed. They

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are: 1) enjoyment on the earthly planets, 2) enjoyment of the heavenly planets, 3) relief from disease and 4) the knowledge that great fortune will arise by performing good karma 3. If we separate the fourth effectperformance of good karma will result in great fortunefrom the other three, it seems that the results of enjoying the heavenly planets, enjoying the earthly planets and curing disease, which the jva acquires by performing karma, are all perishable. They will be destroyed in r Bhagavns wheel of time. It is not possible to become free from the bondage of my by attaining these results. On the contrary, the desire to execute more karma will increase, and this will lead to further bondage to my. The results of good karma are negligible if that karma is not performed in accordance with the rules and regulations of stra. In this regard, rmad Bhgavatam (1.2.8) states: dharma svanuhita pus vivaksena-kathsu ya notpdayed yadi rati rama eva hi kevalam The main purpose of varrama dharma is to simplify the life of a person who is performing his natural occupational duty, so that he has sufficient time to hear hari-kath. However, if an attraction for hari-kath is not inspired, then all the religious activities he performs in accordance with varrama dharma will be so much useless labour. The ocean of material existence cannot be crossed by karma . I will explain this briefly: Jna is also considered a sdhana by which a high goal is achieved. The result of jna is tma-uddhi (purification of the soul). tm (soul) is beyond matter, but when a jva forgets this reality and takes shelter of matter, he becomes lost on the path of karma. By discussing jna, a person can understand that he is not composed of matter but is transcendental. This type of jna is generally called naikarmya (self-realization). In the stage of naikarmya, the jva is only able to relish a limited amount of bliss (nanda). This stage is also called tmrma (in which one finds pleasure in the self, tm, alone). But when the jva begins to realize his eter-

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nal nature, and starts to relish his relationship with Ka, the stage of naikarmya, or tmrma, becomes completely insignificant. For this reason Devari Nrada states in rmad Bhgavatam (1.5.12): naikarmyam apy acyuta-bhva-varjita na obhate jnam ala nirajanam Although knowledge of self-realization is free from all material affinity, it is not befitting if devoid of a conception of Bhagavn. rmad Bhgavatam (1.7.10) also mentions: tmrm ca munayo nirgranth apy urukrame kurvanty ahaituk bhaktim ittham-bhta-guo hari Parama-Caitanya Hari possesses one extraordinary quality: He attracts all varieties of persons who are tmrma and are thus free from all kinds of material bondage, to engage in sev to Him. Therefore, jna and karma can only be called limbs of sdhana when karma, by its effect, provides great fortune to perform increasingly improved karma and then jna renounces useless karma . This performance of good karma and the rejection of impersonal jna will lead us to bhakti sdhana. In and of themselves, jna and karma are not accepted as limbs of sdhana except when they lead us to bhakti. It is then that they have some significance. Therefore, only bhakti is called sdhana. When karma and jana lead us to bhakti, they are considered a sdhana. Otherwise, bhakti, by its very nature, is the exclusive svarpa (form) of sdhana. The decision of rmad Bhgavatam (11.14.20) clearly explains this: na sdhayati m yogo na skhya dharma uddhava na svdhyyas tapas tygo yath bhaktir mamorjit He Uddhava! Karma yoga, sakhy yoga or varrama dharma cannot please Me, nor can study of the Vedas, austerity or renunciation. Only the performance of pure bhakti actually pleases Me. Performing bhakti is the only way to please Bhagavn. There is no other means. There are nine kinds of sdhana bhakti: ravaa (hearing), krtana (chanting), smaraa (remembering), arcana (wor-

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shipping), vandana (praying), pda-sevanam (offering obeisances), dsya (service), sakhya (friendship) and tm-nivedana (full surrender). ravaa, krtana and smaraa are the primary limbs of sdhana. r Bhagavns name, form, qualities and pastimes should be the object of a persons ravaa, krtana etc. r Nma is the original seed svarpa (bja-svarpa). Thus, according to stra, hari-nma is the root of all worship. harer nma harer nma harer nmaiva kevalam kalau nsty eva nsty eva nsty eva gatir anyath (Bhad-nradiya Purna 3.8.126) In Kali-yuga there is no deliverance for the jva except by the chanting of hari-nma . The word kalau means that there is never a time when harinma is not the way for deliverance. It is especially beneficial to take shelter of this all powerful hari-nma. All other mantras are weak. In relation to hari-nma the Padma Pura states: nma cintmai ka caitanya-rasa-vigraha pra uddho nitya-mukto bhinnatvn nma-nmino rla Jva Gosvm writes in his commentary on the above loka: ekameva sac-cid-nandarasdi rpa tattva r ka-tattva is the non-dual form of eternity, knowledge and bliss (advaya sac-cid-nanda svarpa). He has appeared in two forms: (1) nm , the form of r Ka vigraha and (2) nma, the form of His name. The essence of tattva is that Ka is sarva-aktimn, the posessor of all potencies. The splendour of the supreme purua is the splendour of His akti. Kas akti takes shelter of Him, and without Kas akti no one can understand Him. The effect of akti manifests darana of Kas form. The blissful effect of ka-nma advertises itself. Thus ka-nma is cintmai-svarpa, ka-svarpa

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and caitanya-rsa-svarpa. Just by chanting r Kas name, karasa rises spontaneously in the core of the heart. Nma is complete in itself. This means that it does not depend on the construction of mantras, such as kya or nryya, which are formed by a combination of names. Nma is always transcendentalnot lifeless like material syllables. Only nma is caitanya-rasa . Nma is ever liberated. It cannot be produced by the material tongue. Only a person who has tasted the mellow of nma can understand this explanation. One who imagines that nma is lifeless is not eligible to relish caitanya-rasa, nor is he satisfied with this explanation. A person may say that nma, which we continuously chant, is dependent on material syllables, so how can it be said that nma is eternally liberated and not a material object? rla Rpa Gosvm responds to this adverse opinion as follows: ata r-k-nmdi na bhaved grhyam indriyai sevonmukhe hi jihvdau svayam eva sphuraty ada (Bhakti-rasmta-sindhu Eastern Division 2/109) The material senses can perceive a material object. Ka-nma is transcendental, therefore, it can never be perceived by the material senses. The nma that then manifests on the tongue is only a result of a sphtia pulsating of the transcendental senses of the soul. When devotees utter ka-nma with this transcendental (aprkta) tongue, the parama-tattva appears on their material (prkta) tongues and begins to dance. Laughing as a result of bliss (nanda), weeping and lamentating with affection (sneha) and dancing out of love (prti) is how transcendental (aprkta) rasa pervades the senses. Similarly, the rasa of r ka-nma pervades the tongue. The nma practiced during sdhana is only chaya nma (a shadow of nma ) or nmbhsa (chanting which is covered by clouds of ignorance and anarthas). It is not the real name. Continuous chanting of nmabsa will eventually develop into a taste

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in aprkta nma. Examples of this are evident in the lives of Vlmki and Ajmila. The jva has no taste in nma because of his offences. When the jva chants ka-nma without offence, the caitanya-rasa-vigraha (the fully conscious reservior of all pleasure) transcendental r hari-nma manifests Himself within his heart. At that time his heart becomes joyful, streams of tears flow from his eyes, and symptoms of sttvika ecstasy appear in his body. rmad Bhgavatam (2.3.24) thus states: tad ama-sra hdaya vateda yad ghyamair hari-nma-dheyai na vikriyettha yad vikro netre jala gtra-ruheu hara When a jva chants hari-nma, the following symptoms manifest: he experiences a change of heart, tears flow from his eyes and his bodily hairs stand erect. It is to be understood that when, despite chanting ka-nma, a person does not experience any of these symptoms, his heart has become hard due to offences. The primary duty of a sdhaka is to chant hari-nma without offence. It is, therefore, necessary to know how many types of offences there are, and in this way one can save himself from committing them. stra refers to ten offences in relation to hari-nma : 1. To blaspheme devotees and saintly persons. 2. To consider demigods like Lord iva to be equal to Bhagavn or independent of Him. 3. To disobey r Guru, who reveals the truth about hari-nma . 4. To criticise sat-stra, which describes the glories of harinma . 5. To consider the glories of hari-nma to be an exaggeration. 6. To consider the excellences and divine qualities of hari-nma , as delineated in stra, to be imaginary. 7. To commit sinful activities on the strength of chanting harinma.

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8. To equate chanting of hari-nma with materially auspicious activities recommended in the karma-kaa sections of the Vedas. 9. To instruct faithless persons on the glories of hari-nma. 10. To not develop love for ka-nma after knowing His glories because of attachments to the body and things related to the body. 1) A person commits an offence to hari-nma if he disbelieves in the saintly bhaktas and blasphemes the mahjanas, whose characters are spotless. Thus, one who accepts hari-nma must first reject with his whole heart the tendency to disrespect or disregard any Vaiava. If a doubt arises about the activity of a Vaiava, one should try to inquire about the cause of that behaviour and avoid criticising him. Our primary duty is to have faith (raddh) in the sdhus. 2) To consider demigods like Lord iva to be non-different from Bhagavn is nmpardha. Bhagavat-tattva is one without a second. Demigods like Lord iva are not independent of r Bhagavns authority, nor are they separate from Him. If a person honours demigods like iva as guvataras or as bhaktas o f Bhagavn, he will not form the misconception that they are independent of Him. Those who consider Mahdeva (ivj) an independent and separate demigod worshipping him alongside Viu, do not actually accept the elevated status of Mahdeva who himself is worshipping Viu. They therefore become offensive to both Viu and iva. Those who chant hari-nma should reject this kind of misconception. 3) To disobey r Gurudeva is nmpardha. He who gives the highest teachings of nma-tattva should be accepted as crya, and as that person who is most dear to Bhagavn. One can attain firm faith in hari-nma by cultivating staunch bhakti for r Guru. 4) The bona fide stras should never be blasphemed. Revealed stras like the Vedas describe bhagavata-dharma and detail the importance of r nma. Therefore, to blaspheme these stras is an

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offence to the holy name. The glories of hari-nma are described throughout the Vedas. vede rmyne caiva purae bharate tath dvente ca madhya ca hari sarvatra giyate (C.c. di-ll 7.131) How can a person develop love for hari-nma if he blasphemes bona fide stras? Some people consider the stras descriptions of the importance of hari-nma to be simply praise. It is nmpardha to chant hari-nma with such an attitude, and those who do so will never achieve any tangible result. They conclude that stra falsely praises the glories of hari-nma, as it falsely praises karmakaa just so that people will develop a taste in it. Those who think like this are unfortunate. On the other hand, rmad Bhgavatam (2.1.11) describes the faith of fortunate persons: etan nirvidyamnnm icchatm akuto-bhayam yogin npa nirta harer namnukrtanam A yog thinks that by obtaining detachment from the world, he can become free from all fear, and concludes that his wholesale duty is to chant hari-nma. Persons who have such faith can achieve the result of hari-nma. 5) Some people do not understand the difference between nmbhsa and nma. They believe that nma is only a combination of syllables that will definitely grant results whether one has faith or not. They use the life and character of Ajmila as an example, as well as rmad Bhgavatam (6.2.14): sketya prihsya v stobha helanam eva v vaikuha-nma-grahaam aegha-hara vidu One who chants hari-nma is immediately freed from the reactions to unlimited sins, even if he chants indirectly (to indicate something else), jokingly, for musical entertainment, or neglectfully. This is concluded by all the learned scholars of the stras.

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6) Previously hari-nma has been described as caitanya-rasavigraha, which cannot be perceived by the material senses. This proves that it is not possible to achieve the results of chanting when one commits nmpardha. He who chants without faith does not achieve the result of chanting; rather, within a few days he attains some faith in nma. Faithless persons who believe that nma is a limb of karma ka propagate that nma is only a material syllable and, therefore, equal to other names. They are actually conditioned souls and nmpardhs. Vaiavas diligently endeavour to avoid this offence. 7) Some people believe that by taking shelter of hari-nma, they have attained a cheap remedy for the results of all their sins. With this idea they think that they can steal, perform acts of fraud, act illicitly, and then chant hari-nma to eradicate all their misdeeds. A person who believes this is certainly a nmpardh (offender to nma ). One who has once tasted the transcendental mellows of hari-nma will never again become attached to temporary material activities. 8) Some believe in pious activities (karma ), such as performing yaja, giving in charity, behaving according to dharma, and visiting holy places. They also include the chanting of nma as a pious activity, therefore, they are nmpardhs. Nma is always transcendental, whereas all pious activities are material. Anyone who considers nma to be equivalent to pious activities becomes indifferent to nma and cannot relish its mellows (nma-rasa ). There is a difference between diamonds and glass. Similarly, there is a vast difference between hari-nma and pious activity. 9) One who instructs faithless persons about hari-nma or gives them the mantra is also a nmapradhi. It is useless to give a string of pearls to a hog. The hog will simply regard it as an insult or completely disregard them. Similarly, it is extremely improper to give instruction on nma to a faithless person. It is wise to first make an effort to develop his faith, and then instruct him on harinma . Those who act as guru and give instructions on hari-nma to faithless persons will definitely fall downbecause they are committing nmpardha.

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10) If a person does not have complete faith in hari-nma, even after hearing its extensive glories, and if he is still attached to or dependent on sdhanas such as karma , jna or yoga, then he is a nmapradh. In this way, hari-nma will not arise unless we avoid nmapradha. Upon seeing the miseries of the jva, the deliverer of Kali-yuga, r Caitanya Mahprabhu, instructs us with a compassionate heart: td api su-ncena taror iva sahiun amnin mna-dena krtanya sad hari (r ikaka: 3) By thinking oneself to be even lower than the straw in the street, being more tolerant than a tree, not accepting honour but giving honour to everyone, a jva becomes eligible to chant hari-nma . The primary meaning of this loka is that one is to chant harinma with a pure attitude. One who considers himself insignificant never criticises sdhus nor disregards demigods like Lord iva. He differentiates, but with respect. He never disregards guru , blasphemes the bona fide stras, or doubts the glories of hari-nma . He never combines false speculation with dry arguments to make the word Hari equal with nirgua brahma, nor does he make offences on the strength of nma . He does not accept pious activities to be on an equal level with hari-nma . He never gives hari-nma to faithless persons, and he doesnt have a scent of disbelief in nma. He constantly endeavours to be aloof from the ten types of nmapardha. He never follows those who either ridicule or are inimical to nma . Even though he works for the entire world, he does not possess any false ego of being the enjoyer or the doer. Thinking himself to be a servant of the world, he serves the whole world. The transcendental light of the spiritual world is situated in the core of his heart. When a qualified person chants hari-nma, this light radiates, thus keeping the darkness of my far away from the jva. Therefore, O mahtms, constantly perform hari-nma krtana without offence. There is no shelter for the jvas other than hari-nma .

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Trying to save oneself from drowning in this ocean of material existence by taking shelter of jna and karma is as useless as taking shelter of a piece of straw to cross a great ocean. Therefore, accepting the shelter of the great ship of the mah-mantra, cross this ocean of material existence.

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