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Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare HareHare Krishna Hare Krishna Krishna Krishna 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Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare

The Power of

Transcendental

Sound

Gaura Bhakti Ras

Commentaries by Srila Bhaktivinode Thakur,Srila Prabhupada Sarasvati Thakur and

Srila Bhaktivedanta Narayan Goswami Maharaj

Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare









Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Harev










Hare Krishna Hare Krishna Krishna Krishna Hare Hare





















The Power of

Transcenental Sound

Commentaries by Srila Bhaktivinode Thakur,Srila Prabhupada Sarasvati Thakur

and Srila Bhatkivedanta Narayan Goswami Maharaj

Gaura Bhakti Ras





















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Index

Foreword XPreface XIV Introduction XVIIIThe personal & impersonal features of the Absolute Truth XIXPersonal aspect of God and His transcendental names XXI The Eight Divine Instructions (by Shri Chaitanya Mahaprabhu) 1The Commentary that Gives Delight by Shrila Bhaktivinode Thakur 7 The Absolute Truth: 111. Prominence of the personal feature 11 2. Four features of the Absolute Truth 11 3. The Absolute Truth as Supreme Potent and the Possessor of all Potency 12 God’s Potencies: 1. The internal potency 152. The marginal potency 153. The external potency 16 4. Inconceivable oneness and difference of the Absolute Truth and His potencies 16 The process by which chanting the sacred names becomes successful for the living entity 17The meaning of the soul as marginal potency 17The process for conquering the material deluding energy 18 Verse I The Divine Eight Instructions, by Shri Chaitanya Mahaprabhu 19

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Seven excellent results in chanting the transcendental names 211. Cleanses the mirror of the heart 212. Extinguishes the forest fire of material existence 223. It expands the moon rays (of pure transcendental spiritual emotions) causing the night white lotus of our hearts to bloom with supreme fortune 224. It is the life of all transcendental knowledge 235. Increases the ocean of bliss 256. Enables one to taste complete nectar at every step 26Shri Krishna, the Supreme Absolute Truth, has four unique qualities 1. The sweetness of His pastimes 262. The sweetness of His love 283. The sweetness of His flute 294. The sweetness of His form 307. It bathes and cools completely the mind, body and soul 31Commentary by Shrila Bhaktivedanta Narayan Maharaj 32Verse from Shri Chaitanya Charitamrita 33Commentary by Shrila Bhaktisiddhanta Sarasvati Prabhupada 35 1. Chanting the names of Krishna cleanses the mirror of the heart 4 02. It extinguishes the forest fire of material existence 413. It expands the moon rays (of pure transcendental spiritual emotions) causing the night white lotus of our hearts to bloom with supreme fortune 41 4. It is the life of all transcendental knowledge 42 5. Increases the ocean of bliss 426. Enables one to taste complete nectar at every step 427. It bathes and cools completely the mind, body and soul 42Shrila BhaktivinodeThakura’s selected verses from The Divine Secret Spiritual Practices-Bhajan Rahasya 43 1. Cleanses the mirror of the heart 432. Extinguishes the blazing forest fire of material existence 433. It expands the moon rays (of pure transcendental spiritual emotions) causing the night white lotus of our hearts to bloom with supreme fortune 44 Commentary by Shrila Bhaktivedanta Narayan Maharaj 44

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4. It is the life and soul of all transcendental knowledge 45Commentary by Shrila Bhaktivedanta Narayan Maharaj 45*Editor’s note 46Commentary by Shrila Bhaktivedanta Narayan Maharaj 50 5. Increases the ocean of transcendental bliss 506. One tastes pure nectar at every step 51Commentary by Shrila Bhaktivedanta Narayan Maharaj 517. It bathes thoroughly the internal and external body 51 How should one chant the transcendental names of God? 54Verse III of The Divine Eight Instructions 54The Commentary that Gives Delight by Shrila Bhaktivinode Thakur: 551. More humble than a blade ograss 552. More tolerant than a tree 563. Being prideless, expecting no honor or respect from others 574. Offering respects to all 58 Verse from Shri Chaitanya Charitamrita 58 Song III from Geetavali (The Divine Eight Instructions) 59Commentary by Shrila Bhaktisiddhanta Sarasvati Prabhupada 61 Verses from The Divine Secret Spiritual Practices (Bhajan-Rahasya) 65 Always chant the names of Lord Hari (God) 67About the Authors, Vaishnava Saints Shrila Bhaktivinode Thakur 70 Shrila Prabhupada, Bhaktisiddhanta Sarasvati Thakur 72 Shrila Bhaktivedanta Narayan Goswami Maharaja 74The maha-mantra or transcendental names of God 77

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare X





















nForeword

Veda is perfect knowledge in the form of transcendental sacred sound manifested directly from the Supreme Absolute Truth, Shri Krishna. This knowledge has been descending in a lineage of eternally perfect, self-realized souls until the present day and therefore remains ever fresh.

Sanskrit is the etymological root of Latin, Greek, all Germanic languages, Persian and so on. If we try to trace the origin of Sanskrit by use of ordinary methods, however, we will surely fail, for its origin is divine.

Although this knowledge is eternal and is traditionally transmitted through aural reception, due to the influence of this dark age of Kali, it had to be recorded in Sanskrit writing about 5,000 years ago or else it would have been lost. The eminent sage and incarnation of Godhead, Shrila Vyasadeva, accomplished this incredible feat.

From the original Vedas, thousands of sacred texts that contain the world’s most confidential wisdom were manifested. Within these texts, there exist broad divisions such as the highly philosophic treatise titled the Upanishads, the instructional histories titled the Puranas and the records of Vedic injunctions handed down from generation to generation titled the Smritis. The final conclusions of all Vedic knowledge, however, have been established within the twelve cantos of the Shrimad Bhagavatam.

The Shrimad Bhagavatam is the natural commentary on the entire body of Vedic literature and the quintessential masterpiece of Shrila Vyasadeva. Shrila Vyasadeva explains,

“Rejecting all deceitful religions, this Shrimad Bhagavatam, which is understood by the highest class of devotees, reveals the knowledge of the transcendental Supreme Spiritual Reality, and therefore

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uproots the three types of miseries, bestowing auspiciousness to all. This beautiful and gracious Shrimad Bhagavatam compiled by the great sage Shrila Vyasadeva, is complete in itself for spiritual enlightenment and God realization. What is the need of reading any other book or scripture? If anyone attentively and submissively hears this divine Shrimad Bhagavatam with deep faith and respect, the Supreme Godhead at once will establish Himself within his heart, just by the culture of listening to His message”. “Shrimad Bhagavatam is the ripened fruit of the tree of all Vedic knowledge. It has no seed or skin; it is pure nectar and even those who are already enlightened will become maddened by love of God as they drink it into eternity”.

The literature and fundamental truths presented within this book have their origin in The Divine Eight Instructions - Shikshastaka, written by the most celebrated of all incarnations of Godhead, Shri Chaitanya Mahaprabhu. This golden incarnation of Shri Krishna brought a deluge of Pure Love to this world only five hundred years ago. Shri Shrimad Bhaktivedanta Narayan Goswami Maharaj translated the commentary of these eight instructions from Bengali to Hindi in 1984. Under his divine guidance, Prema Vilas Dasa translated it into English and has since been translated into many major languages around the world.

The commentaries of this book are drawn from various contemporary spiritual masters such as Shrila Bhaktivinode Thakura, a prominent spiritual preceptor from the 19th century and his son, Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakura. Short commentaries from Shrimad Bhaktivedenta Narayan Goswami Maharaj are also included as well as one brief history from one of his lectures, which has been appended at the end of this book.

By the humble request of my divine master that all the invaluable information relevant to the path of transcendental loving devotion, bhakti, be accessible to the entire world in simple and comprehensible language, this book is being presented. Therefore, all the Sanskrit terminology that was featured in the previous English edition, upon which the present book is faithfully based, has been translated into

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English to facilitate the understanding of the profound essential truths of Gaudiya Vaishnavism to the readers new to this knowledge, and thus, for the benefit of all. For this reason, the scope of this book has been condensed from its original eight verses and includes commentaries on the first and third verses only.

I pray that this book serves those who yearn for higher knowledge and awareness of spiritual truths and respectfully request the reader to deeply study and understand these sublime teachings. By reciting the transcendental sound, the reader will commence the astonishing inner journey of the soul.

I beg for the mercy and blessings of my divine spiritual master, Nitya lila Pravishta Om Vishnupada Paramahamsa Shri Shrimad Bhaktivedanta Narayan Goswami Maharaj, that he may enable us to enter into the eternal congregational chanting of God’s transcendental names, Shri Krishna Sankirtan, and thereby realize the exquisite spiritual realm and the highest form of love found within them.

Gaura Bhakti Ras Publications

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Preface

Not only in the Gaudiya literature, but in all the Vedic Scriptures and in the entirety of Indian literature, these eight divine instructions, which have issued from the divine mouth of Shri Chaitanya Mahaprabhu, the Incarnation of love, shines as a supremely radiant transcendental jewel. It is a source of boundless happiness to me that today, by the inspiration and causeless mercy of my most revered spiritual master, Nitya Lila Pravista Om Vishnupada Ashtottara Shata Shri Shrimad Bhakti Pragyan Keshav Goswami Maharaj, The Eight Divine Instructions are being presented to the reading audience in the Hindi language.

Shri Chaitanya Mahaprabhu, the Incarnation of God Who delivers the fallen conditioned souls in this dark Iron Age, is directly the Supreme Absolute Truth, Shri Krishna. He has bestowed upon the entire world the gift of transcendental sound, in the form of the names of God, and He has given us the most elevated type of love of Godhead.

He astounded renowned intellectuals and scholars by His deep scholarship, matchless renunciation, humility, supremely radiant spotless character, and His pre-eminent transcendental devotional sentiment. In addition, He very easily attracted ordinary religionists and highly elevated devotees into the eternal occupational function of the soul, the impeccable religion of unalloyed spiritual love.

Due to the distinctive and magnanimous characteristic, not only of Shri Chaitanya Mahaprabhu, but of His followers from the time of His manifest presence until the present, including the spiritual preceptors and practitioners of today, the waves of transcendental spiritual devotion to God have spread to every town and village of the world. Everywhere, the sound of the transcendental names of God, Shri Krishna Sankirtan, is resounding, accompanied by drums and cymbals.

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It is truly a source of great honour and happiness for us that extensive literature of the Gaudiya Vaishnava saints and the propagation of the culture of Shri Chaitanya Mahaprabhu has spread in many major languages of the world. Nevertheless, it is a matter of great astonishment that, in spite of being unlimitedly qualified, Shri Chaitanya Mahaprabhu did not personally write any books like so many spiritual leaders who propounded other opinions. Instead, by His inconceivable spiritual power, He inspired His followers to write books. Only eight verses are famous as His own composition. Some other verses have been attributed to Him, but up till now this has not been substantiated.

The Eight Divine Instructions - Shri Shikshastaka are the essence of all the Vedas and all knowledge. Although its Sanskrit language is quite simple, its import is so profound that even if one studies it throughout his life, his study will not come to an end. Each time one reads and deliberates on this subject, new meanings will perpetually come to light. Therefore, it remains eternally fresh. The Eight Divine Instructions are a veritable necklace for all the followers of Shri Chaitanya Mahaprabhu, the Gaudiya Vaishnavas saints.

Shrila Bhaktivinode Thakur, the eternal associate of Shri Chaitanya in the modern age, and author of many sacred texts expounding the glories of pure transcendental devotion to God, bhakti, has again initiated the current of the Ganges-like river of transcendental devotion inundating the entire world in the flood of pure love of God. He has written a soul-stirring commentary to these verses, filled with many important philosophical conclusions. This commentary is famous by the name of The Commentary That Brings Delight. Without careful study of this commentary, it is not only difficult, but also impossible to realize the hidden truths of the original verses.

Concealed in these verses is the paramount ecstatic sentiment of the full-blown, spiritually radiant mellow of amorous conjugal love situated in the heart of the Incarnation of Love, Shri Chaitanya Mahaprabhu, the son of Mother Sachi, the Golden Lord. Beholding this incomparable inner sentiment with the help of this captivating commentary, one is sure to be astonished at every step. Furthermore, one’s heart becomes deeply overwhelmed with transcendental pleasure, and unprecedented

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faith and devotional sentiment develop towards God’s holy name. This subject is most important and its greatness is unlimited. Moreover, although the commentator has illuminated this subject in summary, he has done so in a very significant manner. Therefore to write more is like holding a lamp to illuminate the sun.

The truths regarding knowledge of one’s eternal relationship with God, knowledge of the process and spiritual practices to attain spiritual perfection and knowledge of our ultimate aim and object of life are very nicely included in The Eight Supreme Instructions.

In 1929, The spiritual master of the world, Shri Shrimad Bhaktisiddhanta Sarasvati Prabhupada, edited and published The Eight Divine Instructions in the Bengali language within a book entitled Sadhana Patha. It included writings from Shrila Bhaktivinode Thakur such as The Commentary that Gives Delight, original songs and a short commentary known simply as Commentary. However, I acutely felt its non-availability in Hindi. It was the desire of my most revered spiritual master that these Bengali devotional literatures of unparalleled benefit be published in Hindi. He kindly inspired me to fulfil this purpose.

Lastly, I am especially obliged to the spiritual master and spiritual leader, Parivrajak acharya Shri Shrimad Bhaktivedanta Vamana Goswami Maharaj. He is a very influential spiritual master, deeply immersed in spiritual knowledge. Moreover, he is an object of great affection of our spiritual master. At this time, he himself is engaged in preparing and editing Gaudiya devotional literature in the Bengali language. This edition is being published by his special enthusiasm and inspiration. May he kindly deliver this precious Eight Divine Instructions into the lotus hands of our revered spiritual master and thus fulfil his innermost desire. This is our fervent prayer at his respected feet.

I fully trust that this book will be respectfully received by faithful practitioners possessed of yearning for transcendental devotion as well as by learned circles. By studying this book, such persons may enter into the spotless eternal function of the soul, Pure Love of God, made available by Shri Chaitanya Mahaprabhu. This is our desire. Being

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aggrieved at the distress of others, may the beautiful son of mother Shachi, the Golden Lord, Shri Chaitanya Mahaprabhu, and our most revered spiritual master, who is the direct embodiment of God’s mercy, be pleased and bestow upon us eligibility to serve their inner heart’s desire – this is our sole heartfelt prayer at their lotus feet.

[Based on the preface to the Hindi edition by Shrila Bhaktivedanta Narayana Goswami Maharaj, Mathura, India, 1984.]

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Introduction

Since time immemorial, spiritual practices have been accompanied by the chanting of sacred sound or sacred Sanskrit mantras. The great sages and transcendentalists used this sacred sound to connect to another plane of existence, the supra-mundane spiritual plane of the soul. This sacred sound has the power to transport us to another dimension of existence and awaken a world that resides in our inner self waiting to be aroused.

Chanting the transcendental names of Krishna (God) produces an extraordinary result in the heart and consciousness of the chanter, a result that is far beyond the realm of the material mind and intelligence. These names produce a sound vibration that resonates at the level of the pure soul, enabling all the spiritual emotions to arise within the lotus-like flower of our hearts.

Therefore, even if someone does not understand the meaning of these sacred names or mantras, and yet recites them, they will have a very powerful effect on him. These sound vibrations do not produce an ordinary material resonance, but rather a purely transcendental, purely spiritual sound; a sound which is of the same quality as our inner spirit-soul, thus catalysing our inevitable connection with it.

In Sanskrit, singing the pure transcendental names of God is called Shri Krishna Sankirtan. The word “Shri” means beauty and divine grace. Krishna, the most beautiful and ancient name of God, means to forcibly attract and bathe us in infinite felicity. Sankirtan means, to sing with an audible voice, alone or in the company of others and under the divine presence of a self realized soul. Reciting these sacred names gives all forms of perfection to the chanter and the topmost spiritual achievement a human being can attain: realization of one’s eternal spiritual identity and transcendental love for the Infinite, Supreme Being.

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The sages and self-realized saints enlighten their disciples by giving them spiritual initiation through the sacred sound of the names of God. When the divine master gives these transcendental names, he actually bestows the seed of all of his own spiritual realizations of the transcendental spiritual realm and of God upon the student in the form of sound. Thereafter, with much honour and reverence, the student will constantly engage in reciting these transcendental names either internally, by softly vibrating the lips, by loudly chanting or in the company of many people, with or without instruments. Thus, irrevocable spiritual realization will gradually manifest in the heart of the practitioner, without fail.

By continuously chanting these transcendental names, one gradually transcends this mundane plane and enters the realm of pure, divine consciousness, the realm of Pure Love for God. This is the real process to obtain tangible spiritual self-realization.

Without the chanting of the pure names of God, Shri Krishna Sankirtan, which is the very life and soul of all transcendental knowledge, no spiritual practice can be considered complete.

The Personal and Impersonal Feature of The Absolute Truth:

The Absolute Truth has both an impersonal and a personal feature. In present times, exclusive conviction in the pre-eminence of the impersonal aspect of the Absolute Truth is being spread throughout the world. The notion that the Absolute is ultimately impersonal has become very popular, especially in far-eastern philosophies and forms of meditation. This is the unfortunate result of the degradation that is now prevalent in modern culture.

The seeker of the impersonal feature considers the Absolute Truth to be formless, void and without qualities or attributes. He thinks of God as all-pervading light, a spiritual force or energy that is devoid of a body. Indeed, this conception is a part of the Truth. However, the all-

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pervading formless spirit is just one of the infinite attributes of the Supreme Absolute Truth. An example is given of a small child who sees sunlight coming into his window and thinks, “this is the sun.” He believes the rays of light and heat that come into his house and illuminate it to be the sun itself. When this child grows, he will come to know that the sun has a body from which all light and heat emanate, without which the sunbeams cannot exist. Eventually, he will learn that the sun, from which all light emanates, has qualities, attributes, dimensions and so forth.

In the same way, the Absolute Truth includes both impersonal and personal features. In Chaitanya Charitamrita (Madhya 20.159) it is said,

“The manifestation of God’s impersonal feature (Brahman), which is devoid of qualities and attributes, is the effulgence of God’s personal limbs. Just like the sun, when seen with ordinary eyes appears to consist only of effulgence, similarly, when we view divinity through ordinary eyes, we are unable to penetrate its effulgence to see the beautiful form of Krishna within. Rather, we are blinded by the powerful rays of the impersonal Brahman effulgence.”

God’s personal transcendental form is so resplendent that His light emanates everywhere throughout millions of spiritual planets. It is precisely this light that is the ultimate goal of those who meditate upon the impersonal aspect of God. Nevertheless, this light is not independent; it is emanating from God’s original Personal form. This spiritual light cannot exist independent of God’s original spiritual body just as the rays of the sun cannot exist independent of their origin: the body of the sun.

The above evidence from Vedic scriptures demonstrates that God has both impersonal and personal features and that His original spiritual form is superior to His impersonal effulgence.

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Personal aspect of God and His transcendental names:

The personal aspect of God is far superior to His impersonal aspect. It is a cause of great astonishment to perceive the pre-eminence of the All Mighty Supreme Being as a spiritual person who is capable of giving love and affection to His devotees and who has a personal relationship with each individual soul. In reality, we have an eternal relationship with God through the medium of our soul and our eternal spiritual body, but because it is now covered with the material deluding energy of God, we are not able to realize it, thus mistaking this temporary material body to be our actual “self ”.

God’s eternal personal form is non-different from His names. He has invested all of His potency, all of His power of creation, maintenance and destruction of millions of universes in His transcendental names. Hari-nam means “the name of God,” and namee means “the possessor of the name.” Therefore, God’s name and Himself are non-different from one another.

In this degraded iron age of quarrel and duplicity (kali yug), God descends in the form of transcendental sound vibration, in His transcendental names. He knows, that in this age people are very sinful, neglectful of His existence, lazy, misguided and have no time, patience, stability or capacity to focus their mind in meditations for long periods of time. Therefore, he makes His appearance in this world in the form of transcendental sound to be accessible to all. Shri Krishna Sankirtan will benefit even those who disregard Him.

By constantly chanting these transcendental names, the name itself will reveal his form, qualities and pastimes. Gradually, it will manifest in the practitioner’s heart, the true esoteric and secret mysteries contained in them.

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The Eight Divine Instructions by Shri Chaitanya Mahaprabhu

I

Chanting the transcendental names of God cleanses the mirror of the heart and

extinguishes the ardent forest fire of material existence. It expands the moon rays of pure transcendental

spiritual emotions causing the white night lotus of our hearts to bloom with supreme fortune.

It is the life and soul of all transcendental knowledge, which is compared to a wife.

It continuously expands the ocean of transcendental bliss, enabling one to taste complete nectar at every step.

It thoroughly cleanses and cools the soul, one’s nature, one’s determination, as well as the body both internally and externally.

Therefore, may there be supreme victory in the chanting of God’s transcendental names!

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II O Lord,

You have manifested innumerable transcendental names

and You have invested all of Your own potencies in them.

Out of Your great mercy You have not imposed any rule or regulation

in chanting Your transcendental names. In any place, at any time and in any condition,

one can chant and meditate on Your munificent names.

O Lord,although Your names can give all perfections,

I am so unfortunate, that I have no attachment

for Your transcendental names.

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III Being more humble than a blade of grass,

being more tolerant than a tree, never desiring honour and respect from others

and giving honour and respects to all. Thus, one may chant incessantly the names of Lord Hari (God).

IV O Lord of the Universe, I do not desire wealth,

followers, or mundane knowledge described in beautiful poetry.

Oh Supreme Controller, my only prayer is

that birth after birth I will always have pure,

unmotivated and unadulterated devotion unto You.

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V

O son of the great King Nanda! Please be merciful upon me!

I amYour eternal servant who has fallen into this dreadful ocean of material existence

as a result of my previous actions. Please regard me as a particle of dust

affixed toYour lotus feet and accept me forever

asYour purchased servant.

VI When will a stream of tears

flood my eyes? When will my throat stammer

and my voice choke up in spiritual emotion?

And when will all the hairs of my body stand erect in ecstasy

as I chant Your transcendental names?

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VII

In separation from Lord Govinda,

a moment seems like a millennium to me.

From my eyes, tears flow like rain

from the monsoon clouds and this entire world

seems void to me.

VIII Let Krishna may tightly embrace this maidservant

who is attached to the service of His lotus feet, and thus make me His very own.

Or He may break my heart by not being present before me.

He is a debauchee and can do whatever He likes. Even if He sports with other lovers

directly in from of me, He is still the Lord of my life. There is no one other than Him.

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nThe Commentary that Gives Delight

by Shrila Bhaktivinode Thakur

Offering my humble obeisance at the lotus feet of the original Supreme Lord Shri Chaitanya Mahaprabhu, who is the giver of the transcendental names of God, the bestower of pure love for the God and who is eternally associated with the five supreme truths, I am writing a commentary for The Divine Eight Instructions which issued from the lotus mouth of the Supreme Lord, Shri Chaitanya Mahaprabhu. Shrimad Bhagavatam (2.2.34 ) states:

“How can there be any benefit for the living entities whose vision is averted from the Lord, and who have fallen into the cycle of repeated birth and death in material existence? Preoccupied with this question, Lord Brahmaji, the knower of all the fundamental truths concerning the Absolute Truth, thought long to find its solution. With resolute attention, he scrutinized all the Vedic literature three times, and by his intelligence he concluded that the topmost perfection of religion is that by which one can obtain exclusive love and transcendental devotion for the Original Lord, Shri Krishna, who is the Supersoul of all existence.”

This conclusion of Shrimad Bhagavatam clearly establishes that only unalloyed devotion (bhakti) is the topmost process of religion bestowing the ultimate good for the living entities. Reward seeking activities (karma), acquisition of knowledge aimed at the impersonal aspect of God (gyan), meditation (yoga), austerities (tapasya) and other processes do not bestow the ultimate good, and therefore, they are not the topmost religious process. But this transcendental devotion, this bhakti, is extremely rare. It is obtainable only by transcendental faith.

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The Amorous Love between Lord Shri Krishna and His eternal consort the Goddess Radha

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Transcendental faith is of two kinds: (1) Faith which brings about engagement in the path of bhakti inspired by the governing principles of rules and regulations of scripture and, (2) faith which brings about engagement in bhakti, due to intense longing arising out of some extreme good fortune by hearing the sweet pastimes of amorous love between God and His eternal consorts (gopees).

Even if one of these two kinds of faith arises, one must have continuous engagement in hearing and chanting the pure spiritual topics concerning the Supreme Absolute Truth for pure transcendental devotion, bhakti, to arise. Furthermore, these topics must be heard from the lips of the self-realized, unadulterated, pure Vaishnava saints who are established in a transcendental position and are free from all misgivings and impurities of the heart. If one does not regularly engage in hearing transcendental topics in the association of saintly Vaishnavas, his faith will gradually dwindle and then vanish altogether.

In the Shrimad Bhagavatam (3.25.25), the Lord has said:

“In the association of saintly persons, one has the opportunity to hear narrations which illuminate My glories and which are very pleasing to both the ear and the heart. By engaging in hearing and chanting saturated with love, ignorance is immediately destroyed and the progressive stages of faith, the sprout of transcendental love for God, and the mature state of pure transcendental love for God, develops one after another in the heart.”

Therefore by faithfully hearing and chanting the name, form, qualities and pastimes of Lord Krishna in the association of pure self realized souls, pure chanting of God’s name, Shri Krishna Sankirtan is possible, otherwise not.

The glories of Shri Krishna Sankirtan are the first thing spoken of in the teachings of Shri Chaitanya Mahaprabhu. Because chanting the names of Krishna is the very identity of all auspiciousness, the word “supreme” has been used in the second to last line of Verse One. The word “supreme” here specifically indicates pure Shri Krishna Sankirtan, which is obtained in progressive stages beginning with 1. Faith, 2. Taking the association

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of Vaishnava saints and receiving the seed of devotion in the form of transcendental sound, from the self realized spiritual master who is fully transcendental, 3. Engaging in spiritual practices like hearing, chanting, and remembering the sacred names and pastimes of God, 4. Cessation of one’s unwanted desires and misgivings of the heart, 5. Firm stability in the spiritual practices, 6. Spiritual taste, 7. Deep attachment to God and His associates, 8. The sprout of pure spiritual love.

The word ‘‘supreme’’ indicates pure chanting of the names of God. It does not refer to the chanting of the sacred name that is within the jurisdiction of the semblance of devotional practices undertaken by persons whose sole motivation is to attain liberation (mukti) or salvation from the sufferings of this world or promotion to the heavenly planets.

In these Divine Eight Instructions, the ocean of mercy, Shri Chaitanya Mahaprabhu, appearing like a practitioner on the path of devotion, is singing the glories of chanting the transcendental names of God. He is also singing the glories of His beautiful form, in order to enlighten the living entities with the fundamental truths about their eternal relationship with God, the spiritual process or method to attain Him, and the ultimate objective and goal of life. In this commentary, the very same truths concerning our eternal relationship with God, the spiritual process and practices to follow, and our ultimate goal, aim and object of life, are being discussed in summary fashion. Shri Chaitanya Mahaprabhu, who is the Supreme Lord of all and whose lotus feet are constantly served by pure saints, says: Supreme victory in the chanting of the name of Shri Krishna!”

A question may be raised here. Can the chanting of the transcendental names of God, which are non-material and beyond the range of the material deluding energy (maya) become victorious in this material world created by the external energy? Yes, even in this material deluding world Shri Krishna Sankirtan can be thoroughly victorious. Please hear how this is possible.

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The Absolute Truth 1. Prominence of the personal feature of the Absolute Truth :

From the statement of the sacred scriptures the oneness of the Absolute Truth is established. This is expressed in the Chandogya Upanishad (6.2.1): “ekam evadvitiyam - the Absolute Truth is one without a second.” Another statement of the Vedic scriptures establishes that the Absolute Truth is devoid of material form, attributes and qualities. This is expressed in the Brihad Aranyaka Upanishad (4.4.19): “neha nanasti kinchana - other than the one non-dual Absolute Truth, there is no existence of any separate forms”. Yet another statement of the scriptures establishes that the Absolute Truth possesses eternal attributes and qualities. This is expressed in the Chandogya Upanishad (3.14.1): “sarvam khalvidam brahma - this entire creation is the form of the Absolute Truth.”

Therefore, according to the Vedic evidence, the Absolute Truth is simultaneously personal (possessing attributes) and impersonal (devoid of attributes). The impersonal feature, however, is imperceptible. The mere non-possession of material qualities and attributes does not define what is the Absolute Truth, and thus it remains but a vague notion. But the personal feature directly ascertains what is the absolute by describing His transcendental names, form, qualities, activities, associates and abode. Because of the intangibility of the impersonal feature and because of the eternal tangibility of the personal feature, it is the personal feature that is prominent and superior.

2. Four features of the Absolute Truth: Shrila Jeeva Goswami, our spiritual preceptor on such philosophical conclusions, has stated in his Bhagavat-sandarbha (16.16) that by the influence of His inherent inconceivable potency, the one Absolute Truth eternally exists in four features:

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• His original personal spiritual form• His personal splendour, which includes His eternal abode (millions

of spiritual planets), His eternal associates, His expansions and incarnations

• The spirit souls or living entities• The imperceptible state of the three modes of material nature

(goodness, passion and ignorance)

He compares these four features with the four aspects of the sun:

• The effulgence situated at the interior of the sun planet • The sun globe • The atomic particles of sunlight emanating from the sun planet • The reflected rays of the sun although the sun is one, it exists in these

four forms.

3. The Absolute Truth as supreme potent and the possessor of all potency:

The Absolute Truth described above is further explained here. Shri Krishna, who is replete with six opulences: all beauty, all fame, all knowledge, all strength, all wealth and all renunciation, is the supreme Absolute Truth. He is the one who possesses all potencies. In the Brahma-sutra it is said “there is no difference between the Lord’s potency and He who possesses all potency.”

According to this statement, the potency (shakti) and the possessor of all potency (shaktiman) are non-different. But that one transcendental potency known as the superior potency (para-shakti) is perceivable in different forms (Shetashvatara Upanishad 6.8). From this Vedic mantra it is proved that the Lord’s potency known as the inconceivable potency is adept in carrying out that which is unfeasible.

In the material world we cannot conceive of anything that is one and different simultaneously. If potency and the possessor of all potency are one, how can they be different? Yet if the Lord’s potency is one in all respects, how can it manifest in different forms as above stated? This

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inconceivable power is known as the Lord’s inconceivable potency, which makes possible even that which is impossible. Therefore, the eternal difference between potency and the possessor of all potencies is also inevitable. The unqualified monists advocate that the Absolute Truth known as Brahman is impersonal, formless and divested of potencies. The conclusion established above proves that this opinion is contrary to the Vedic scriptures and to reasoning.

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God’s potencies 1. Internal potency (antaranga shakti):

The one superior potency (para-shakti), described above, is manifested in three forms: (1) The internal potency, (2) the marginal potency and (3) the external potency.

By God’s internal potency, His complete and original personal form, which is completely faultless, supremely auspicious and the basis of all transcendental qualities, eternally exists. God’s original personal form and personality, which is known as Krishna, is the Original Supreme Absolute Truth.

In addition to this, the Lord’s personal splendour, or in other words, His transcendental abode, which are millions of spiritual planets, His eternal associates, and the variegated manifestations of the Lord’s plenary expansions and incarnations, are eternally established by the same all accommodating internal potency for the accomplishment of His transcendental pastimes.

2. The marginal potency (tatastha shakti):

That same Absolute Truth, when endowed with the marginal potency, exists as the innumerable, infinitesimal, conscious living entities (souls) that are separated expansions of God. Just as innumerable tiny molecular particles of light continuously shimmer in the rays of the sun, the numberless, infinitesimal souls (jeevas) exist like atomic particles of spirit in the rays of the Lord’s Marginal potency. The tiny molecular particles within the rays of sunshine have no independent existence from the sun, nor can they ever be equated with the sun. Similarly, the spiritual atomic souls have no neither separate existence from God, neither can they ever be addressed as God nor become God.

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3. The external potency (bahiranga shakti):

Again, the Supreme Absolute Truth, Shri Krishna, has manifested this entire material world, the display of His external splendour, by His external potency. This material world is a transformation of the external potency, or in other words, a transformation of the sum total of material existence.

Just as the reflected rays of the sun create a colourful rainbow, the Lord’s external potency manifests this fascinating material world, which although fascinating, is deluding and temporal. The material world is a shadow of the spiritual world, which is manifested by the Lord’s internal potency. As such, the material world is also not separate from the Absolute Truth.

4. Inconceivable oneness and difference of the Lord and His potencies (achintya-bhedabheda tattva):

From the above discussion, it is proved that the living entities (souls), the material world and the Lord’s personal splendour (His unlimited spiritual planets, eternal associates and expansions) are inconceivably one and different from His original personal spiritual form. The infinitesimal spiritual conscious souls, on account of being dependent on God, are His separated parts and parcels3. In this we find the soul’s non-distinction from God. Due to an absence of knowledge of the Supreme Lord, however, the soul’s vision becomes diverted to the material energy - in this lies their difference.

3 Just as a drop of water has the same substance as an ocean of water, so the infinitesimal spirit soul and God possess the same spiritual substance composed of the three spiritual potencies: sat (eternal existence), cheet (all knowledge or cognizance) and ananda (pure transcendental bliss).

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nThe process by which chanting the names of God,

becomes successful for the living entity

The meaning of the living entity as marginal potency:

Just as the clouds cover the sun’s rays, the living entities (souls) are covered by the influence of the material deluding energy (maya) or ignorance. How is it possible for the spiritual conscious entity (soul) to be covered by matter? In this we see the application of the principle that by the Lord’s inconceivable potencies the impossible made possible.

The infinitesimal living entity, manifested by the marginal potency of the Lord, becomes covered by the material deluding energy on account of being an instrument for the Lord’s pastimes in the matter of the material creation. Otherwise how can the conscious living entity, the soul, be covered by inert matter?

Because the living entity is manifested by the marginal potency, the nature of the spirit soul is also marginal. In other words, he is situated in the marginal position. This means that he is prone to be influenced either by God’s internal potency or by His external potency, the material deluding energy. When the infinitesimal spirit soul comes under the shelter of the internal potency, he obtains the happiness of serving the supreme Absolute Truth in the liberated condition. When the living entity desires material enjoyment, the material deluding energy covers his pure spiritual consciousness and, thus, he identifies with the gross body (composed of water, air, fire, earth and ether) and the subtle body (composed of material intelligence, mind, and false ego).

The living entity, bewildered by the material deluding energy, suffers the pangs of material existence. But when he establishes his relationship with

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the internal potency, with God, then, the external material potency in the form of ignorance is dissipated. Consequently, he is liberated from the material condition of life and becomes situated in his pure constitutional spiritual form.

The process of conquering material delusion:

The living entity, bewildered by the material deluding energy, is thrown again and again into the miseries of material existence. When he becomes exasperated with these miseries, he engages in the service of saintly persons by some great fortune. At that time, his faith awakens toward devotion to God, as being the exclusive goal of the revealed scriptures. Alternatively, he may awaken intense longing for God’s unparalleled pastimes of His sweet loving affairs. In that moment, he attains eligibility for transcendental devotion (bhakti), which is predominated by the pleasure giving aspect of the Lord’s internal potency.

Upon the awakening of faith, he first of all takes shelter of the lotus feet of a pure and genuine spiritual master, who is enlightened, established in transcendence and self-realized. The spirital master must be completely detached from all mundane material life and all kinds of sense enjoyment.s The aspiring practitioner then accepts the sacred names of God from this exceptional divine spiritual master.

Thereafter, in the association of the spiritual guide and pure Vaishnava saints, he obtains an excellent opportunity to hear the truths of the sacred scriptures. When he begins his spiritual practice of chanting (kirtan) the names, form, qualities and pastimes of God, the process of conquering material delusion begins. In other words, ignorance, all impurities and unwanted desires in the heart, which are impediments for his spiritual progress, begin to vanish. Simultaneously, the pure spiritual form of the soul starts to become clear. This is the process by which chanting of the sacred names becomes victorious within the phenomenal world of matter. By this process, Shri Krishna Sankirtan makes its descent into this material deluding world.

By performing Shri Krishna Sankirtan according to this system, one obtains seven excellent results. These seven kinds of results are spoken of in this verse by the words “cleansing the mirror of the heart” and so on. Each of these will now be separately discussed.

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I

Chanting the transcendental names of God

cleanses the mirror of the heart

and extinguishes the ardent forest fire of material existence.

It diffuses the moon rays of

pure transcendental spiritual emotions,

causing the white night lotus of our hearts

to bloom with supreme fortune.

It is the life and soul of all transcendental knowledge,

which is compared to a wife.

It continuously expands the ocean of transcendental bliss,

enabling one to taste complete nectar at every step.

It thoroughly cleanses and cools the soul, one’s nature, one’s

determination, as well as the body both internally and externally.

Therefore, may there be supreme victory

for the chanting of God’s transcendental names!

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nSeven excellent results in chanting

the sacred names of God

I. Cleanses the mirror of the heart:

By the initial words “cleanses the mirror of the heart,” the truth of the original transcendental structure of the soul is disclosed. The conclusion of Shrila Jeeva Gosvami regarding this subject is that the living entity is only one insignificant portion of the Supreme Absolute Truth. This Absolute Truth is endowed with the marginal potency, which is represented by all souls or living entities. Like the atomic particles of sunlight which have emerged from the accumulated effulgence within the sun, the aggregate living entities are infinitesimal particles of spirit consciousness emanated from the Absolute Truth who is always situated in His original intrinsic personal form and who is the personification of undivided transcendental loving mellows.

Shri Baladeva Vidyabhushana, who wrote a commentary of the Vedanta Sutra known as Govinda Bhashya, has also analysed the Supreme Lord as the all pervading consciousness and the soul as the infinitesimal consciousness.

Unlimited transcendental qualities that bestow all good fortune eternally exist in the Supreme Lord. In Him, pure ego (His real eternal identity) exists both as absolute knowledge and as the knower. Similarly, the soul also has transcendental qualities in minute quantity and a pure ego (pure eternal identity), which manifests both as knowledge and as the knower. This is not contrary to logic because qualities such as heat and light that can be seen in the sun are also observed in the particles of sunlight.

Amongst God and the living entities, God is one, complete, independent and the embodiment of all potencies. He enters into material nature and regulates it. He creates the material world and maintains it. He is the concentrated form of spiritual bliss. Being eternally situated in His own personal spiritual form and being the giver of divine loving mellows through the medium of pure devotion, He causes it to be tasted by others.

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2. It extinguishes the blazing forest fire of material existence:

By engaging steadily in the service of the personal form of God, Shri Krishna, the materialistic demeanour is transformed into the inclination for rendering service to God. The purport of the word “mundane existence,” is that the soul has to take birth in this material world again and again. Repeated birth and death is compared to a great forest fire. This blazing forest fire cannot be extinguished by any means other than chanting the transcendental names of God:


One question may be raised here, upon the attainment of the knowledge of one’s eternal constitutional occupation, does one cease to chant the sacred names of God? The answer is that this never happens. Shri Krishna Sankirtan is the eternal function of the soul. The phrase “It expands the moon rays of pure transcendental spiritual emotions causing the night white lotus of our hearts to bloom with supreme fortune” has been used in a qualifying sense, to point out that chanting the name of God, is eternally the natural and characteristic function of the living entity.

3. It expands the moon rays of pure transcendental spiritual emotions causing the night white lotus of our hearts to bloom with supreme fortune:

For the living entities ensnared by the material deluding energy (maya), material enjoyment alone is desirable. It is on this account that they have to rotate in the cycle of repeated birth and death in this material world, suffering three types of afflictions caused by their own mind and body, by other living entities and by material natural causes and demigods. In complete opposition to this, aversion toward the material deluding energy and constant engagement in the service of God is the highest attainment. This highest achievement is compared to the white water lotus. Just as the soothing rays of the moon cause the white lotus to blossom, chanting the names of God diffuses the moon rays of transcendental devotion, causing the lotus of the heart to bloom with supreme fortune for all the living entities.

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According to the statement of Shrimad Bhagavatam (11.3.31):

“Transcendental devotion (bhakti) arises from devotion (bhakti),” one must first continuously engage in practicing the process of devotion through the medium of hearing and chanting these transcendental names of God: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare .

At this stage, one’s devotion is said to be a shadow of the real transcendental devotion. By such practice, pure transcendental devotion makes its appearance in the heart of the faithful souls.

Here, Shri Krishna Sankirtan has been compared with the moon. Just as the nectarine light emitted from the moon causes the white lotus to bloom, in the same way, chanting the names of God causes spiritual ecstatic emotion, which is predominated by the pleasure giving potency of the Lord (hladini shakti), to appear within the heart of the conditioned souls whose spiritual identity has been covered by the material deluding potency. All kinds of benedictions arise as a consequence of this.

4, It is the life of all transcendental knowledge, which is compared to a wife:

A question may be raised here: when will those who have already attained spiritual devotion on the pure transcendental level obtain their eternal spiritual form? In reply to this question, the son of Mother Shachi, the golden moon-like Shri Chaitanya Mahaprabhu says, “Shri Krishna Sankirtan is the life of all transcendental knowledge.”

In reality, God has but one potency. Its two functions are knowledge and ignorance. The Lord’s internal potency, which manifests all of His desires and pastimes, is called knowledge. The external potency, which is responsible for the creation of the temporary material deluding worlds and which covers the original spiritual form and qualities of the living entities, is called ignorance. When pure bhakti arises in the heart of the practicing living entity, by continual practice of hearing and chanting these

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transcendental names of God, the personification of devotion, Bhakti Devi, removes the ignorance covering the soul. By the function of the knowledge potency (cheet shakti), Bhakti Devi dispels all desires other than those for pure devotion to God, thereby destroying the gross and subtle body of the soul. She then simultaneously manifests the original pure spiritual form of the soul as an eternal associate of God. If one’s eternal constitutional identity, which is now in seed form, is fit to taste the mellow of conjugal love for God, the soul’s spiritual identity will manifest in the form of a very beautiful young damsel called a gopee.

*Editor’s Note:

All living entities have an eternal spiritual form which is in seed form latent. The four most prominent relationships with God in the top most spiritual planet called Vraya-Vrindavan are: (1) servitude – serving God as a servant mixed with friendship, (2) friendship – regarding God as a friend, (3) parenthood – regarding God as a son, and the highest of all, (4) conjugal love – regarding God as one’s lover (madhurya-ras).

When the living entity starts the process of continuously chanting the sacred names and becomes enlightened through the transcendental sound, he will start to see clearly in the mirror of his heart the eleven characteristics of his eternal spiritual body like his eternal relationship with God, his eternal name, his eternal age, his eternal form, his eternal group, his eternal residence, his eternal service, his eternal specific instruction, the highest summit of emotion, and so on. These are called the eleven characteristics of the eternal spiritual body (eka-dasa-bhavs).

*** Thus, it is proved that chanting the names of God:


is the life of all transcendental knowledge, which has been compared to a wife or consort. The internal pleasure giving potency of God is compared to God’s beloved consort. This potency is especially notable in the context of the description of God’s divine conjugal love.

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5. Increases the ocean of bliss: When the gross and subtle bodies of the soul have been completely destroyed, his infinitesimal nature becomes evident. At that time, on account of the soul’s eternal form being infinitesimal, it may be assumed that his constitutional happiness is also infinitesimal. In order to dispel this apprehension, Shri Chaitanya Mahaprabhu informs us, that the transcendental names of God are an ever-increasing ocean of bliss.

The Divine Couple, Lord Krishna and Goddess Radha, being served by Their eternal associates, the gopees.

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In other words, Shri Krishna Sankirtan performed in the liberated condition (upon the living entity’s attainment of his pure spiritual form) unlimitedly expands the inherent transcendental pleasure of the soul by virtue of the pleasure potency of the Lord. 6. Enables one to taste complete nectar at every step: In that condition, the soul - being eternally situated in one of the eternal transcendental relationships with God, either in servitude, friendship, parenthood or conjugal love - relishes complete nectar at every step by virtue of the ever increasing freshness of his attachment to the supreme Lord, Shri Krishna.

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Shri Krishna, the Supreme Absolute Truth, has four unique qualities:

1. The sweetness of His pastimes.

He is a surging ocean of astonishing pastimes. In Lord Krishna’s supremely captivating pastime of the rasa dance, he performs amorous sports with His beloved damsels (gopees), demonstrating the highest expression of divine conjugal love for God.

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The Rasa Dance

The highest and sweetest pastime of Divine Love between Lord Krishna and His eternal consorts the gopees.

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2. The sweetness of His love:

He is surrounded by His eternal associates who possess incomparably sweet loving sentiments that develop up to the highest stage of love for God (madanakhya mahabhav).

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3. The sweetness of His flute:

The sweet and mellow sound of His flute attracts the minds of everyone within the three worlds:

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4. The sweetness of His form:

The extraordinary beauty of His personal form, which is bent in three parts, astonishes all moving and non-moving entities.

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These four unique qualities of Lord Shri Krishna are eternally fresh. Although the souls who have awakened their love for God continuously drink these aspects of the Lord’s sweetness, they remain unsatiated and hanker for more. Therefore they unceasingly drink that sweetness in endlessly new varieties. 7. It bathes completely the body, mind and soul: A doubt may be raised here. The longing or endeavour for one’s own enjoyment is opposed to pure transcendental spiritual love. When the soul is relishing the ever-fresh bliss of pure spiritual love for God, he is also enjoying. Then how could such a condition be called the untainted spiritual bliss of transcendental love? As if to dispel this doubt, Shri Chaitanya Mahaprabhu, the crest jewel of all saints in the renounced order of life, has used the qualifying statement, “It thoroughly bathes the body, mind and soul.” Shri Krishna Sankirtan thoroughly bathes the living entity both internally and externally, leaving him very clean and fresh.

In the stage of pure love for God, the transcendental bliss for God is completely pure. In other words, because the living entity in the status of pure love for God gives unadulterated bliss to the Lord, he is devoid of any selfish motive for personal enjoyment.

Upon the attainment of one’s eternal spiritual form, the living entity becomes a maidservant of God’s eternal consort, Shri Radha, who is the embodiment of the pleasure giving potency of God, the personification of pure love for Krishna and is always absorbed in the ecstasy of the

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uppermost stage of transcendental love for God. The living entity thus, tastes unlimited spiritual bliss in connection with the amorous pastimes of pure love between the ever-youthful Divine Couple. Therefore, there is no possibility of the living entity having even the faintest trace of material desire for enjoyment, which is completely opposed to the nature of pure love for God. The words “thoroughly bathes the body, mind and soul” have been used to indicate supreme purity, completely devoid of the faults of merging into the impersonal existence of God and becoming one with Him or any selfish sense enjoyment.

Chanting the names of God is thus decorated with seven transcendental qualities. It is the embodiment of eternity, bliss and knowledge. May Shri Krishna Sankirtan be thoroughly victorious, especially in revealing the astounding pastimes of pure amorous love between the youthful Divine Couple: Shri Radha and Krishna.

*Commentary by Shrila Bhaktivedanta Narayan Maharaja: The transcendental names of God are like a new bud of a lotus flower. By constantly chanting the names of God: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare; the name makes its appearance within the heart of the practitioner. Thereafter, God’s form, His transcendental qualities, His pastimes and associates, all become manifest within the heart. The devotee directly perceives all of these within. He also perceives the delightful amorous affairs of pure love between the youthful Divine Couple. In the end, he gives up this material body and, obtaining thus his eternal spiritual form, enters into the pastimes of the Lord. It is therefore said that these transcendental names of God, which reveal the most elevated pastimes of amorous love between Lord Krishna and His beloved consort Radha, should be especially glorified.

***

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Chaitanya Charitamrita- Antya-lila, chapter 20.11,13,14:

“By the performance of Shri Krishna Sankirtan, all our unwanted desires, misgivings and impurities of the heart are destroyed and the heart becomes purified. The reactions to many lifetimes from sinful activities are eradicated and, along with them, material existence consisting of repeated birth and death, which is a consequence of those impious activities. All kinds of benedictions arise from chanting the names of God. All varieties of devotional practices giving rise to pure transcendental devotion in the stage of pure love (prema-bhakti) are instigated by it. Pure love for God arises and one begins to taste the nectar of this love (krishna prema). The Supreme Lord Krishna is then obtained. Finally, one reaches spotless purity and is thoroughly cooled and refreshed by complete immersion in the nectarean ocean of service to God.”

Geetavali I By Shrila Bhaktivinode Thakura

Adopting the sentiment and golden luster of His beloved consort Shri Radha, the son of mother Sachi, the Golden Lord and supreme deliverer of the fallen conditioned souls of this dark iron-age of Kali, Shri Chaitanya Mahaprabhu would chant the sacred names of God while absorbed in a deep emotional state. By the potency of His singing, not only the sinful and materially afflicted people in this dark iron-age were delivered, but the birds, beasts, insects and worms as well. While describing the glories of the holy name, He spoke as follows:

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“Chanting the sacred name of God thoroughly cleanses the mirror of the heart. It very easily extinguishes the blazing forest fire of material existence and dissipates, once and for all, the threefold miseries arising from one’s own body and mind, from other living entities and from material nature and demigods.

“Just as the moon, by its nectarean soothing and cooling rays, causes the white lotus to bloom, the sacred name makes the white lotus of pure devotion, on the level of ecstatic transcendental emotion, to bloom in our hearts, which is the highest benediction for the living entities. May there be all victory for Shri Krishna Sankirtan, the embodiment of the variegated manifestations of transcendental devotion for God. “Unalloyed devotion is the embodiment of the highest knowledge and it is like a new wife. Shri Krishna Sankirtan is the life of transcendental knowledge in the form of pure devotion. May there be all victory again and again for the chanting of the sacred names of Shri Krishna, which manifests the eternal constitutional form of the living entities. “Shri Krishna Sankirtan expands the unfathomable unlimited ocean of transcendental bliss. May there be all victory for the chanting of the sacred names of God, which is an inundation of transcendental bliss. Chanting the names of Krishna enables one to taste ever-increasingly fresh nectar at every step. “May there be all victory again and again for the chanting of the sacred names of God, which bestows love for Him. The sacred name forever bathes and immerses the chanter in this love. May there be all victory again and again for the chanting of the sacred name of Shri Krishna, which is a storehouse of love of God.”

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nCommentary

By Shrila Bhaktisiddhanta Sarasvati Prabhupada I offer my respectful obeisance unto Shri Krishna Sankirtan. May there be all victory to the transcendentally situated, self-realized, enlightened spiritual master, who is constantly engaged in the performance of chanting the transcendental names of God, and to Shri Chaitanya Mahaprabhu, who is the personification of Shri Krishna Sankirtan.

Out of innumerable different kinds of processes of devotional practice, many limbs of devotion (bhakti) have been described in Shrimad Bhagavatam and in Shri Hari Bhakti Vilasa. In bhakti, sixty four limbs of devotion have been described in connection with devotional service inspired by the scriptural rules and regulations and the devotional service impelled by a spontaneous mood in the heart. In the statements of the Prince Prahlada Maharaja, found in India’s classic jewel-like literature the Shrimad Bhagavatam, we find reference to unalloyed devotion. Shri Chaitanya Mahaprabhu has said, “out of various limbs of devotion, chanting the names of God is the topmost performance.” * Editor’s Note

There are 64 limbs of devotion from which nine are prominent: (1) Hearing, (2) chanting and (3) remembering the Lord’s names, qualities, forms, pastimes and character, (4) serving His lotus feet, (5) worshiping Him, (6) offering prayers, (7) rendering service, (8) making friendship and (9) offering completely one’s self to the Lord. From these nine prominent limbs of devotion, the limbs of hearing, chanting and remembering are superior. From these three limbs, Shri Krishna Sankirtan is topmost for all of the 64 limbs of transcendental devotion are included within.

* * *

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Learned scholars of the Absolute Truth have described the supreme non-dual substance in three different stages. When that non-dual substance is realized exclusively through the function of the knowledge potency it is referred to as “Brahman,” the impersonal aspect of God, which is the effulgence emanating from His personal spiritual body. When the Lord is realized through the combined functions of the existence potency and the knowledge, He is referred to as “paramatma,” the localized portion of God within the hearts of all living entities - the supersoul. When He is realized through the function of all potencies - (the existance potency, the knowledge potency and the pleasure giving potency) - that supreme truth is referred to as “Bhagavan,” God´s transcendental personal form. When the Absolute Truth, or in other words the personal aspect of God (Bhagavan), is viewed in terms of His opulence or majesty, He is known as Vasudeva-Krishna.

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Lord Krishna, The Prince of Vraja

When He is viewed in terms of His sweetness, He is known as the son of the King of Vraj, the beautiful Lord Krishna,Vrajendranandana Shyamasundar, the topmost relisher of transcendental loving mellows.

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One of the personal forms of God known as Shri Narayan is served primarily in the moods of neutrality and servitude, expressing the sentiment that “You are the master and I am your subordinate servant”. The relationships of friendship and parental love are faintly present, but because the natural feelings of intimacy are somewhat crippled by the sense of the Lord´s majesty of awe and reverence, they are only counted as half.

Vrajendranandana Shri Krishna, however, is served in all five principal transcendental relationships (rasas), expressed through neutrality, servitude, friendship, parental love and conjugal love.

Lord Narayan

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Shri Krishna is the Supreme Truth and the original source of all manifestations and incarnations. His first direct expansion, Baladev Prabhu is identical to Him although He possesses different bodily features. Krishna is blue and Baladeva is white. Baladeva prabhu manifests millions of spiritual planets in the abode called Maha Vaikuntha. He is situated there in His cuadruple expantions such as Vasudeva, Sankarshan, Pradymna and Aniruddha. He also manifests millions of material universes and maintains them.

Shri Baladeva Prabhu

When transcendental sound (mantra) is recited only within the mind it is called japa. At that time, the chanter attains the perfection of the goal upon which he has fixed his mind. But kirtana, which is executed with vibration of the lips, yields a greater result than japa. When chanting is done audibly with movement of the lips it is superior to japa because one derives great benefit by hearing the sound vibration. Simultaneously, others who hear such kirtana also derive benefit. Thus, there is benefit

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both for the chanter and for the hearers.

The word Sankirtan means kirtana which is complete, or in other words, chanting which is performed in full knowledge of one’s eternal relationship with God and free from all impurities of the heart and offences. This refers to that kirtana or chanting in which the performance requires no assistance from any other limb of devotional practice. Partial chanting of the sacred name of God is not called sankirtana. When there is partial or imperfect chanting of the sacred name of God, the soul does not attain the full effect. As a result, many people fall into doubt about the potency of the sacred names of Krishna. Therefore, let there be all victory for the perfect and complete chanting of the sacred names of Lord Krishna. By discussing material topics, one obtains fragmentary material happiness. In the transcendental realm, Shri Krishna is the only object of attainment. There is no possibility of there being any material objects there. Therefore, by chanting the sacred name of Shri Krishna, one obtains all kinds of perfections, which are transcendental to material nature. Out of various types of perfection, seven in particular are certainly obtained by Shri Krishna Sankirtan. These seven types of perfection are being described here. 1. Shri Krishna Sankirtan cleanses the mirror of the heart:

Chanting the sacred names of God cleanses the mirror of the heart of the living entity. The mirror of the heart of the conditioned soul is thoroughly covered by the dust of material contamination. This material contamination, which is representative of the soul’s state of aversion to the Lord, is of three types: (1) the living entity who has become averse to God is filled with desires separate from the interest of God, (2) enjoyment of the fruits of material worldly activities and (3) renunciation of worldly affairs that is not undertaken for the pleasure of God. Chanting the names of God is the most effective instrument for cleansing the dirt from the mirror of the living entity’s heart. As long as the dirt of material contamination is present, the pure spiritual form

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of the living entity is not reflected in the mirror of the heart. Therefore, the three kinds of contamination mentioned above are all forms of deceit, which obscure the true vision of the self. They are obstacles that completely cover the heart of the soul. By the chanting of sacred sound all these obstacles are removed. Finally, when the mirror of the heart is cleansed by Shri Krishna Sankirtan, one’s pure spiritual form is reflected in the mirror of the heart and one understands, “I am an eternal servant of God.” 2. It extinguishes the blazing forest fire of material existence:

Externally, this material world appears very beautiful, charming, and pleasing. But in reality, it is just like a blazing fire within a dense forest. This material world is blazing with innumerable sufferings. As a blazing fire thoroughly destroys all the trees and animals of the forest, the forest fire of material existence in the shape of repeated birth and death constantly burns the living entities that are averse to God. But when one takes up the chanting of the transcendental names of God under the guidance of a genuine self realized spiritual master and Vaishnava saints, then even while residing in this material world, one becomes competent to extinguish the blazing fire of material existence. This is due to one’s adopting an attitude, which is favourably disposed toward God. By chanting the names of God all these miseries are driven away. 3. It diffuses the moon rays of ecstatic spiritual emotions, causing the white night lotus of our hearts to bloom, thereafter bestowing the highest welfare for the living entity:

Complete chanting of the names of God diffuses the radiance of supreme auspiciousness. Just as the soothing rays of the rising moon cause the white lilies to bloom and thus enhance their whiteness, chanting of the names of Krishna expands the good fortune of the living entities. Good fortune cannot be had by independent or separate desires from those, which are exclusively meant to please the Lord. Likewise, it cannot be had by activities that are done with the intention to attain something in return (karma) or by knowledge aimed at the impersonal aspect of God (gyan). This Shri Krishna Sankirtan promotes the highest welfare of the soul.

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4. It is the life and soul of all transcendental knowledge:

Two kinds of knowledge have been described in the Mundaka Upanishad: material knowledge and transcendental knowledge. Indirectly chanting the names of God is the life of material knowledge, but it is the life and soul of transcendental knowledge. By the influence of chanting these names, the conditioned soul becomes liberated from the false ego arisen from mundane knowledge and he obtains knowledge of his eternal relationship with God. The goal to be obtained by transcendental knowledge is chanting the names of Krishna. By this, God Himself is obtained. 5. Increases the ocean of transcendental bliss: Shri Krishna Sankirtan expands the ocean of transcendental bliss for the living entities. The word “ocean” cannot be applied to a small reservoir of water. Therefore, the unlimited bliss that arises from the chanting of the sacred names of Krishna can only be compared to a boundless ocean. 6. Enables one to taste complete nectar at every step: Shri Krishna Sankirtan causes one to taste complete nectar at every step. In the relishing of transcendental spiritual mellows, there is neither deficiency nor incompleteness of spiritual pleasure (ananda). By the performance of chanting God’s names, one relishes the complete and uninterrupted bliss of spiritual loving mellows at every moment. 7. It bathes completely the body, mind and soul: Even transcendental objects become softened when the names of God are chanted. In the material realm, the body, mind and soul are not only purified by the chanting of God’s names, but are undoubtedly softened as well. The living entity that is engrossed in bodily designations becomes covered with the dirt of the gross and subtle body. By the power of the sacred names of God, all these contaminations are cleansed away. When attachment toward mundane existence is vanquished, the living

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entity that is now facing the Lord obtains the cooling and soothing service of the Lord’s lotus feet. Shrila Jeeva Goswami has written in Bhakti Sandarbha (273) and in his Krama Sandarbha commentary on the Shrimad Bhagavatam:

“This means that although in this dark iron-age of quarrel and hypocrisy it is necessary to perform the other eight limbs of devotion, they must be performed in connection with the chanting of Krishna’s names, Shri Krishna Sankirtan. By this method, transcendental devotion is fully accomplished.”

Verses from Divine Secret Spiritual Practices -Bhajan Rahasya

by Shrila Bhaktivinode Thakur 1. Cleansing the mirror of the heart: In material existence, the heart is covered by attachment for mundane enjoyment, offences, lust, anger, greed, bewilderment, pride and envy. Shri Krishna Sankirtan cleanses the mirror of the heart from all these impurities. This is possible because the names of Krishna are not material but purely spiritual, full of eternal existance, knowledge and bliss, as described by Shri Rupa Goswami in the seventh verse of Namastaka:

“O Divine Name! Destroyer of the numerous sufferings of those who have taken shelter of You! O embodiment of delightful transcendental bliss! O great festival for the residents of the transcendental spiritual world (Gokula)! O All Pervading One! O Krishna, time and again I offer respects to You, who is the complete form of God.”

2. Extinguishes the blazing forest fire of material existence: The blazing forest fire of material existence in the form of repeated birth and death and the three-fold miseries arising thereof is effortlessly extinguished by performing Shri Krishna Sankirtan. This is confirmed

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in Shrimad Bhagavatam (6.2.46):

“Therefore, for persons desiring release from material bondage, there is no method superior to the chanting of the names of the Supreme Lord at whose feet all the places of pilgrimage reside. Such chanting destroys the root cause of sinful activity. Consequently, by performing Shri Krishna Sankirtan, one will never again become implicated in activities that create reactions. This is not the case, however, with material methods of atonement, because even after such performances, the heart again becomes contaminated by the modes of passion and ignorance.”

3. Diffuses the moon rays causing the white lotus of supreme fortune to bloom: Chanting the sacred names of God emits nectarean rays, which cause the white night lilies of supreme fortune to bloom. Just as the moon’s rays cause the night white lilies to blossom and become very fragrant, the sacred names, by the transmission of their potency, cause all kinds of good fortune to arise for the living entities. The following verse from the Skanda Purana has been cited as evidence of this in the Hari-bhakti-vilasa (11.234):

“Of all that is auspicious, the sacred name of Shri Krishna stands supreme. Of all that is sweet, the sacred name is sweeter still. It is the eternal, fully spiritual fruit of the wish-fulfilling tree of the entire Vedas. O best of the Brigus! If anyone even once chants the sacred name of Lord Krishna, either with faith or indifferently, but free from any offense, the sacred name immediately delivers him from the ocean of material existence.”

*Commentary by Shrila Bhaktivedanta Narayan Maharaja: In his Dig-darshini commentary on the verse above, Shrila Sanatana Goswami has explained that the word “cheet-svarupam” means “chaitanya-brahma-svarupam.” This means that the transcendental

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name of God is the embodiment of that Brahman (God) which is endowed with full consciousness. In other words, the transcendental name of God is identical with the Supreme Lord Himself. The words “sakrid api” mean that if the sacred name is chanted even once, everything even up to liberation or salvation follows as a necessary result. Sanatana Goswami emphasizes this point by using the imperative form “bhavet” meaning that it must be so. He says that the suffix “pari” in “parigeetam” indicates that even if the sacred name is uttered indistinctly or incompletely, it will deliver such a result. The suffix “pari” alters the meaning of words in many different ways. It expresses the following ideas: against, opposite to, except, round about, abundantly, richly, in high degree and so on. Shrila Bhaktisiddhanta Sarasvati Prabhupada has interpreted the word “pari” in a different sense. He takes it in the sense of distinctly or fully, meaning that the sacred name should be chanted without offence. If the sacred name is chanted in this way, it will immediately deliver the chanter.

*** 4. It is the life and soul of all transcendental knowledge, which is compared to a wife: The sacred names of God are the life of all transcendental knowledge which is compared to a wife. This is supported in the Garuda Purana as follows:

“O best of Kings! If you desire to obtain that top most knowledge by which the supreme goal is attained, then with great respect and devotion, chant the sacred names of Shri Govinda (God).

*Commentary by Shrila Bhaktivedanta Narayan Maharaja: In his Dig-darshini commentary on this verse, Shrila Sanatan Goswami explains that the word “knowledge” refers to that which concerns the glories of the topmost devotional service to God. By chanting the sacred name of Govinda one easily obtains such

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knowledge and, consequently, the supreme destination known as param padam. Param padam does not refer to attainment of the impersonal aspect of God, the light or salvation. Beyond the impersonal aspect of God and His effulgent light, beyond the unlimited spiritual planets which are predominated with opulence, awe and reverence (Vaikuntha), beyond the eternal abode of Lord Ramachandra and Sita (Ayodhya) and beyond the place of Vasudeva Krishna (Mathura), is the attainment of the service of the lotus feet of Shri Krishna in the highest spiritual plane called Vraja-Vrindavan. This destination is what is referred to as param padam. This highest fruit is obtained by the chanting of the name of God alone, not by any ordinary knowledge.

***

*Editor’s note:

In the sacred scriptures of the Vedas, it has been explained in detail, the different spiritual abodes in the transcendental spiritual worlds.

The top most planet is called Vraja-Vrindavan. In this planet, the Original Personality of God known as Lord Krishna, eternally enjoys pastimes of Divine Love with His eternal consort the Goddess Radha. Here, the relationships with God are intimate and completely devoid of the sense of reverence, fear and awe. God is never seen like supreme master but rather, as a near and dear friend, as a beloved son or as an intimate lover. By the divine spiritual illusionary potency called yogamaya, all the associates of Lord Krishna are into the illusion that He is an ordinary cowherd boy. Lord Krishna, who is the controller of all lesser controllers, the cause of all causes and the origin of all, is also covered by that mystical illusion by which, He thinks to be an ordinary boy. He thinks that He is enjoying the relationships of intimate cowherd friends, of being the son of Mother Yasoda and Father Nanda Baba, taking birth directly from her womb, and as a intimate lover of the gopees. All His associates also are into this divine illusion where they think that Krishna is their friend, their son or lover. This realm is described beautifully in the Brahma Samhita 56:

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“I worship that Supreme abode of Svetadwip (Vraja-Vrindavan), where the beloved heroines are a host of transcendental goddesses of fortune, and the Supreme Original Personality of God, Lord Krishna is the only lover; where all the trees are spiritual desire-trees, and the earth is made of transcendental wish fulfilling chintamani jewels; where the water is nectar, natural speaking is a melodious song, and walking to and fro is an artful dance; where the flute is the dear most friend; where light is full of knowledge and bliss, and the supreme spiritual substance that comprises all things is relishable; where a vast transcendental ocean of milk is always flowing from millions upon millions of surabhi cows; and where time is not subject to passing away, even for half the blink of an eye because it is not divided into past and future, but remains in the undivided eternal present. That divine abode, which is practically unknown in this world, is known by the name of Goloka to only a few, rare transcendental saints”.

There is also the abode called Mathura. There Krishna appeared and lived after He left Vraja-Vrindavan and was known as Vasudeva- Krishna. Another place is called Dwarka, where Lord Krishna married 16,108 princesses. In these two abodes, He is served with sweetness and intimacy, but also a little knowledge of His opulence and identity of being Supreme Lord is present there.

The eternal abode of Lord Rama and Sita Devi is called Ayodhya.

These four abodes: Vraja-Vrindavan (the topmost spiritual planet), Mathura, Dwarka and Ayodhya are all within the realm called “the spiritual realm of sweetness (madhurya dham).

After this divine abode, there is another spiritual realm where millions of spiritual planets exist. This abode is called the abode of opulence (aishvarya dham). It is known as the Vaikuntha planets. There, all the incarnations of Lord Krishna, the Original Lord, and all His plenary

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expansions reside. Some of His incarnations are known as Vishnu, Narayan, Narasimhadev, Kurma, Matsya, Buddha, Vamandeva etc. These personalities exist eternally with Their eternal consorts, the Goddesses of Fortune (Lakshmis). In this realm of opulence, God is served in the mood of awe and reverence, with much respect and fear. The sense of “You are my master and I am Your servant” is present there. There is no sense of intimacy because it is crippled by the sense of awe, fear, and reverence.

After these spiritual planes, there is the realm of divine spiritual light which is known as the brahma jyoti. This light is the effulgence that emanates from the spiritual body of God and His incarnations.

Beyond nirvana, beyond the spiritual light knows as the brahma jyoti, (the impersonal aspect of God which is the aim and object of the Buddhists, followers of Tao, Zen, Brahmavadis and Mayavadis), exists the Original Personal form of God, His unlimited plenary expansions and incarnations, which reside in these spiritual planets and abodes.

Thereafter, we find the area between the spiritual worlds and the material universes called the marginal region (tatastha). In this marginal area, the ocean of cause exists and is called Karana ocean. Here Lord Maha-Vishnu lies down in its waters and when he exhales, millions of universes emanate from His pores; when He inhales, they go again inside of His pores.

From the glance of Maha Vishnu, millions of souls emanate. Some souls glance towards the spiritual realm and immediately enter that spiritual plane. These souls are called liberated souls. Other souls who glance to the other side, the material universe, at once enter that material realm and are bound by the material energy, entering the unlimited cycles of birth and death, going through 8,400,000 different species of life. This cycle is called a samsara. These souls are called conditioned souls or souls who are covered by material energy.

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In this picture we see Lord Krishna in His eternal abode Vraja Vrindavan. The light that emanates from His spiritual body is the spiritual light or impersonal brahma jyoti the goal of the buddhists, mayavadis, followers of Tao, Zen. etc-. Maha-Vishnu, Lord Krishna’s first Vishnu expansion, is lying in the Karana causal ocean in the marginal region. Maha-Vishnu holds a lotus flower, a conch, a spinning disk and a mace in each hand. From Him millions of universes emanate from His pores when He exhales, and they re-enter His body when He inhales.

End of editor´s note ***

It is further stated in the Shrimad Bhagavatam (3.5.40):

“O Father! O Lord! In this material world the living entities who have turned their faces away from God are always overwhelmed by the three types of miseries caused by their own mind and body, by other living entities and by material nature, thus, they are unable to find any happiness or peace. Therefore, O Personality of Godhead, equipped with transcendental knowledge, I am taking shelter of the shade of Your lotus feet.”

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*Comment by Shrila Bhaktivedanta Narayana Maharaj The words “with full knowledge” mean with transcendental devotion. Out of all types of knowledge, transcendental devotion (bhakti) is the best because by it God becomes revealed.

*** In the Shrimad Bhagavatam (4.29.49) it is stated:

“That by which one’s attention is concentrated upon the Supreme Lord is called knowledge.”

In connection to this, Shrila Bhaktivinode Thakur has composed two verses explaining how the sacred name of God is the life of such knowledge (Divine Secret Spiritual Practices - Bhajan Rahasya 1.21):

“Only by transcendental devotion can one’s attention be drawn upon the lotus feet of the Lord. Therefore, the knowledge being referred to here is bhakti. This knowledge dissipates ignorance. The names of God are the life of knowledge, who is like a wife, by which the consciousness becomes firmly situated at the lotus feet of Shri Krishna, and one is engaged in the service of His lotus feet.”

5. Increases the ocean of transcendental bliss: Chanting the names of God expands the ocean of transcendental bliss within the heart, as it is stated in the Shrimad Bhagavatam (8.3.20):

“The one pointed devotees who are fully surrendered unto the Lord become immersed in the ocean of bliss by chanting and reciting the transcendental pastimes of the Lord, which are astonishing and supremely auspicious. They have no desire other than to obtain the lotus feet of God. I pray unto that Supreme Brahman, who is the Supreme Personality of Godhead.”

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6. One tastes pure nectar at every step: When the mirror of the heart is cleansed by chanting the sacred names of the Lord, then all types of good fortune arise for the chanter. Thereafter, he attains perception of his constitutional identity. For one who chants the sacred name in that stage of attainment, the ocean of transcendental bliss is enlarged and he tastes complete nectar in newer and newer varieties at every step. *Commentary by Shrila Bhaktivedanta Narayana Maharaj: An ordinary conditioned soul that is covered by the material deluding energy will not experience transcendental bliss when he chants the holy name. When, however, one chants the names of God according to this process - in other words, when one chants the sacred name with love and transcendental spiritual emotion, after having freed oneself from all unwanted desires and impurities of the heart, and having attained one’s eternal spiritual form - he will then taste the nectar of the name at every step.

*** It is therefore said in the Padma Purana:

“I offer my respectful obeisance again and again unto the lotus feet of that person whose heart trembles with bliss upon chanting and hearing the sacred name of Krishna, whose bodily hairs stand on end and dance due to ecstasy and who is expert in delivering the conditioned souls who are sunk in the mud of the ocean of material existence.”

7. It bathes thoroughly the internal and external body: The self is thoroughly cleansed by bathing in the holy name. As it is stated in the Shrimad Bhagavatam (12.12.48):

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“By describing the transcendental characteristics or pastimes of the Supreme Lord or by hearing His glories, the Supreme Lord Shri Krishna enters within the heart (in the form of transcendental sound) and drives away all ignorance exactly as the sun drives away darkness. Just as a powerful wind blows away a mass of clouds, hearing the narrations of the Lord’s pastimes eradicates all the sufferings of material existence.” The ignorance referred to here is the various contaminations of the heart such as our unwanted desires, impurities and misgivings and also the offences committed to the sacred name of God and to the saintly Vaishnavas. Shrila Bhaktivinode Thakur has composed the following Bengali verse in connection to this (Divine Secret Spiritual Practices):

“All varieties of unwanted desires, impurities and misgivings of the heart as have ever been heard of or experienced, are destroyed by chanting the sacred name of Shri Krishna. The Supreme Lord, through the medium of hearing the narrations of His transcendental pastimes, enters the heart and completely destroys the extensive material contamination. By taking shelter of the name of Shri Krishna, the mirror of the heart is cleansed and very quickly the soul attains the treasure of love for God (Krishna prema).”

The sacred name of God is fully conscious and it is the personification of sweetness and transcendental loving mellows (rasa). As stated in the Namastaka (8):

“O Krishna name! You are the life support of Shri Narada’s musical instrument the vina. You are the crest upon the waves of nectar arising from the ocean of sweetness. Therefore, may You always appear very prominently on our tongues accompanied by great attachment.”

Particularly liberated persons who have attained spiritual perfection and self-realization worship the sacred names of God. Simply by chanting a shadow of the pure names of God, all misery and distress is dissipated. As stated in the Namastaka (2):

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“O Krishna appearing in the form of the holy name! Great sages such as Narada and others constantly chant Your glories. For the delight of all humanity, You have appeared in the from of transcendental syllables. Although You are directly the Supreme Lord, Shri Krishna Himself, You appear in the form of syllables for the benefit of people in general. Even if one chants the sacred name of the Lord indifferently, or in other words, with the four kinds of shadow in the name - to indicate something else, jokingly, for musical entertainment or neglectfully - the sacred name is competent to destroy the most grievous sins and thus nullify all severe material afflictions. Therefore, O Transcendental name, may there be all victory unto You!”

It is therefore stated in Shri Chaitanya Bhagavata (Madhya 23.76-78):

“Shri Chaitanya Mahaprabhu said, ‘I have spoken this great mantra, now all of you return home and perform silent chanting and loud singing of the sacred name with great love and faith, keeping track of the number of rounds you chant. By this practice, all kinds of perfection will arise. Always chant the holy name, for there are no rules and regulations regarding its performance. At every moment, in any place, utter these great names of God.”

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How should one chant the names of God?

III

One should be more humble

than a blade of grass,

more tolerant than a tree;

being prideless

one should always give respects to all,

and never expect

any honour or admiration from anyone.

In this way,

one may always chant

the names of Lord Hari.

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n

The commentary that gives delightBy Shrila Bhaktivinode Thakur

Four symptoms are observed in the practitioner who chants the sacred name of God free from all offences: (1) natural humility born of complete detachment from material sense gratification, (2) pure compassion devoid of envy, (3) purity of heart free from materialistic false ego and (4) an attitude of respect towards everyone in accordance with their respective positions.

More humble than a blade of grass: When the sacred name, which is the personification of transcendental loving mellows (rasa), makes its appearance in the heart of the practitioner, it overwhelms his heart and he begins to think thus:

“Aho, I am by nature infinitesimal consciousness and a servant of Shri Krishna. I have absolutely no use for mundane material objects. Alas! Alas! Due to my apathy towards the Lord, I now find myself in a miserable plight. I have fallen into the cycle of repeated birth and death and I am being scorched by various kinds of afflictions. By the mercy of the spiritual master and the Vaishnava saints, I have now understood that only executing the spiritual practices of devotion unto the Supreme Lord can dissipate my indifference. By becoming situated again in my constitutional identity, I can obtain love for the Lord. Therefore, until by the grace of God I obtain release from material existence, I shall have to take support of the principle of appropriate renunciation. While cultivating that knowledge which is relevant to the development of my relationship with God, I will accept only those things which are appropriate for the maintenance of life.”

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“Misery arising from scarcity, disease, lamentation and old age, as well as happiness arising from wealth, good health, strength, knowledge, and so on are all manifest reactions of my own previous activities. These I will certainly have to enjoy or suffer. Loss and gain, life and death, happiness and distress are not transcendental, meaning that they have nothing to do with the ultimate spiritual reality. Therefore I have absolutely no use for these mundane subjects. Thinking in this way, I shall say with great humility, ”Alas, Alas! Krishna! O Golden moon-like Lord! Chaitanya Mahaprabhu! O Lord of my very life! When shall I obtain unadulterated service unto You? Please be merciful upon this wretched and fallen soul, and accept me without delay.” Speaking in this way, I shall pass my days, somehow or other, living either at home or in the forest.’” “Even though grass is a material object, its ego in respect to matter is natural and reasonable. But my ego in respect to the present subtle and gross material bodies is fundamentally wrong, because it is not related to my pure constitutional spiritual nature. The ego of grass is real, but my material ego is unreal. Therefore it is only proper for me to become even lower than a blade of grass.”

More tolerant than a tree: The meaning of the statement “more tolerant than a tree” is that the tree is so tolerant it does not neglect to offer its shade and sweet fruits even to the person who comes to cut it down. Because the devotee of Krishna is even more merciful than the tree, he does good to all, both friend and enemy. This compassion, free from envy, is the second symptom of saintly persons engaged in chanting the names of God. Persons who chant the sacred name free from all offences think as follows:

“O Lord, my associates, who are all among the group of conditioned souls which are covered by the material deluding energy, are very unfortunate. How may they obtain attachment for Your all-auspicious holy name? Being blinded by the material deluding energy, they are submerged in the happiness and distress of wife and husband, children, wealth and property, victory and

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defeat, loss and gain and birth and death. They are filled with unwanted desires and impurities in the heart and have not even the slightest detachment from mundane matter. The stringent ropes of innumerable desires for sense enjoyment bind them. At all times, they are busily engaged in seeking the fruit of their work and knowledge about the impersonal aspect of God. The fruit of the activities performed to obtain a reward is the momentary happiness of material enjoyment available in this world or in the heavenly planets. This momentary happiness ultimately leads to suffering. The fruit of knowledge aimed at the impersonal aspect of God is liberation or salvation. How may the desire be awakened in them to perceive their eternal transcendental spiritual body?”

Speaking thus, the practicing devotee, being deeply moved with emotion, begins to sing in a very loud voice (Brihan-naradiya Purana (38.126):

“In this dark iron-age of Kali, there is no other way, there is no other way, there is no other way, than chanting the names of Lord Hari, the names of Hari, the names of Hari”

Absence of false prestige: The word “prideless” indicates the third symptom of the practitioner engaged in the performance of chanting the names of God, namely, that he is free from false ego. All egotism arising from mystic powers, material opulence, wealth, beauty, high birth, social status, strength, prestige and high position associated with the gross and subtle bodies of the living entity, who is bound by the deluding material energy, is false and opposed to his real identity. To be free from such false designations is to be devoid of false ego. One who, in spite of possessing all these qualifications, is further ornamented with the qualities of tolerance and freedom from false ego is most competent to chant the names of God. Such a pure practicing devotee, completely renouncing the pride of being a saintly Brahmin priest, a householder, or the egotism of being in the renounced order of life, fixes his mind exclusively on the lotus feet of Shri Krishna and engages constantly in chanting the names of God.

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Offering all respect to others: Lastly, the words “offering respects” indicates the fourth symptom of a practitioner engaged in the chanting of the holy name, namely, that he offers respect to everyone as befits their respective spiritual position. Understanding all living entities to be servants of Krishna, they bear no attitude or malice or vengeance towards anyone. They please everyone with their sweet words and auspicious behaviour, which are intended for the good of the entire world. They humbly offer respect as befits any individual’s position, whether he be a qualified Brahmin priest or other dignified person of this world, or whether he be an exalted demigod such as Lord Brahma or Lord Sheev. They pray to them for the awakening of transcendental devotion (bhakti) unto the Supreme Lord. In particular, they thoroughly and lovingly engage themselves in the service of the pure devotees of the Lord. Thus, Shri Krishna Sankirtan, performed with the four above-mentioned symptoms, is the only method to attain the topmost perfection of human life. This is the instruction of Shri Chaitanya Mahaprabhu, the incarnation of God who delivers the conditioned souls in this age of Kali.

The Divine Nectarean Personality of Chaitanya (C.C. Antya-lila 20.2.26) states:

“In spite of being very exalted, a chanter of the sacred name considers himself to be even more worthless and insignificant than lowly grass. He is as tolerant as a tree in two ways. Even at the time of being cut, a tree raises no protest. Although being dried up and on the verge of death, it will ask water from no one. Yet to anyone who requests something from it, the tree will offer its fruit, flowers, wood, bark and sap - everything that it has. The tree, while personally tolerating all kinds of heat and rain, offers protection to others from the same hardships. Similarly, a Vaishnava saint desires nothing for himself, but gives everything to others and offers them protection to the extent of manifesting in their hearts their eternal constitutional occupation of transcendental love for God. In spite of being the most elevated person, a Vaishnava is devoid of false ego. He offers respect to everyone as befits his or her position, knowing everyone to be the residence of God. Such a person is genuinely fit to chant the Lord’s holy name.

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Only those who chant the sacred name of God endowed with such qualifications obtain transcendental love for Him”

Eight Divine Instructions

Song III from Geetavali

“If you desire to chant the sacred name of Shri Krishna, then you must sincerely endeavour to acquire proper qualification. Give up your false material ego and consider yourself to be more fallen and insignificant than lowly grass. Become as tolerant and forgiving as a tree. Abandon violence and the spirit of vengeance and give protection and maintenance to all. For the maintenance of your own existence, do not create anxiety for anyone. Renounce your own happiness and work for the welfare of all others. Although you may be a repository of all good qualities, shun the aspiration to acquire reputation and prestige. Know all living entities to be the residence of God and humbly offer respect to everyone according to their spiritual position. Being thus possessed of four qualities - humility, compassion, respect for others and renunciation of the desire for personal prestige - chant the sacred name of Shri Krishna. Crying again and again, Bhaktivinode prays at the lotus feet of the Supreme Lord: ’O my Lord, when will You give me the qualification to chant Your sacred names?’”

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Commentary by Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakur By his constitutional nature, the soul is an eternal servant of God. Therefore, whether residing in this world or in the spiritual world, the chanting of the sacred name of God is the eternal occupational duty of the living entity. The sacred name is both the means of attainment as well as the object to be obtained, both for self-fulfilment and for rendering benefit to others. Nothing else can be compared with it. By the chanting of the holy name, all types of benedictions arise, both for oneself and for others. Shri Chaitanya Mahaprabhu, out of His mercy upon the living entities, composed the verse, “One should be more humble than a blade of grass” in order to describe how the living entities may chant the sacred name free from offenses and semblances of the pure name. Those who have no inclination at heart to serve Krishna and who are intoxicated with material enjoyment can never acknowledge their insignificance. Such recognition is foreign to the functional make-up of the hedonists. Tolerance is also absent from their character. The hedonists can never give up their false ego and material prestige. No material sense enjoyer is inclined to offer respect to another material sense enjoyer. Their nature is to be envious of one another. On the other hand, the saintly Vaishnavas, who are forever dedicated to the worship of the holy name, are even humbler than a blade of grass; they are more tolerant than a tree; and while remaining indifferent towards their own prestige, they are always eager to offer respect to others. In this material world, they alone are competent and able to chant the sacred name of the Lord constantly. The respect that pure Vaishnava saints offer to their respective spiritual masters and other Vaishnavas is inspired by their innate propensity to honour others. In order to enthuse their followers or dependents in spiritual practices of devotion, pure devotees display affection and encouragement towards them. This is done out of their natural

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pridelessness. In other words, the respect, honour and affection that such devotees offer are due to the innate feelings of the heart. Pure devotees do not consider such affectionate words of appreciation to be cheap material flattery. Furthermore, by tolerating the taunting remarks of the foolish, they exhibit their quality of forbearance. Pure devotees constantly engaged in chanting the transcendental names consider themselves to be even lower than the straw in the street that is trampled beneath the feet of all living entities in this world. They never think of themselves as spiritual masters or Vaishnava saints. They consider themselves to be disciples of the entire world and the most fallen and insignificant of all. Knowing every atom and every infinitesimal living entity to be the residence of God, they do not consider anything to be inferior to themselves. Devotees absorbed in chanting the sacred name never desire nor request anything for themselves from anyone else in this world. Even if others bear malice towards them or commit violence against them, they never retaliate nor adopt a vengeful attitude; on the contrary, they pray to the Lord for the welfare of their tormentors. The devotees who chant the sacred name adorned with the above-mentioned qualities never abandon the devotional process received from their spiritual master in order to propagate new and divergent views. They do not fabricate concocted verses and chant those in place of the transcendental names of God:

Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare

To preach the glories of the holy name, to write books based on unalloyed devotion to God and to perform the chanting of the transcendental names, all under the guidance of the pure genuine spiritual master, is not opposed to the principle of Vaishnava humility. In such activities there is no transgression of humility, for the devotee always considers himself to be low and fallen. Conversely, a false display of humility through speech or behaviour, to deceive others for some ulterior motive, in one who is lacking genuine simplicity, is not the true sign of humility. The topmost elevated devotees of the Lord, who are self-realized and situated in the transcendental spiritual position, while engaged in chanting the holy name of God, never consider the moving and stationary entities within this material world to be items for their own enjoyment; rather they see this entire material world as favourable for the service of God and His

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devotees. In other words, they see everything in this world as related to God, they see all moving entities as servants of God and all non-moving entities as enjoyable by God. They never think this material world to be for their own enjoyment, but for Krishna’s enjoyment. They never invent new mantras, or transcendental names, giving up the chanting of the maha-mantra that they obtained from their spiritual master. They do not engage in propagating new theories and opinions.

To regard oneself as a spiritual master of Vaishnava saints is an impediment to one’s humility. Those who do not listen to the teachings of The Divine Eight Instructions set forth by Shri Chaitanya Mahaprabhu, who are forgetful of their actual spiritual identity, who are greedy for prestige and material gain and who are thus, anxious to obtain the status of a Vaishnava saint or spiritual master to satisfy their senses, can never chant the sacred name of the Lord. A disciple who has faith in the singing performances of such persons also cannot obtain qualification for hearing the holy name. Therefore, one should chant the sacred name of the Lord while considering oneself lower than the straw in the street, being more tolerant than a tree, devoid of false prestige and offering all respect to others.

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Divine Secret Spiritual Practices

By Shrila Bhaktivinode Thakur

Always chant the names of Lord Hari: Everyone should chant the sacred name of the Lord at all times. This is stated in the Shrimad Bhagavatam (2.1.11):

“Oh King, it has been decided by previous spiritual authorities that whether one be an unalloyed devotee, thoroughly detached from material existence, whether one be desirous of elevation to the heavenly planets, salvation or liberation, or whether one be a self-satisfied yogi, one should in all cases hear, chant and remember the transcendental names, form, qualities and pastimes of Shri Hari. These three activities of hearing, chanting and remembering the Lord’s names, form, qualities and pastimes are considered to be the topmost process or spiritual practice and also the highest ultimate attainment. In other words, previous spiritual preceptors have determined, that these three activities are both the means of attaining perfection, as well as the goal to be obtained, by such practice for all types of persons”.

First of all, one must give up the bodily conception of life. This is stated en the Mukunda Mala Stotra (837) by Shriman Kulashekhar, an ancient king and pure devotee of Lord Krishna.

“O fool, o dull-headed creature, this constantly mutable body, which is afflicted by innumerable attachments, will surely perish one day. What medicine are you seeking to remedy this situation? Just incessantly drink the medicine of the sacred name of Shri Krishna, which destroys the disease of this material existence, the source of all other diseases”.

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Shrila Bhaktivinode Thakur has composed the following Bengali verses in connection to this (Bhajana-rahasya (3.3)):

“Your material body, which is afflicted by hundreds of attachments, will undoubtedly perish one day. It will then transform into ashes, worms and stool and become most abominable to all. Therefore, to become attached to this body is certainly foolish. O mind, just listen to my truthful words. The only remedy for this disease is to constantly hear, chant, and remember the sacred name of Shri Krishna. This elixir of the Lord’s sacred name is the only cure of all diseases.”

***

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The transcendental names are the supreme wealth Once, there was a Brahmin priest who had to marry his daughter, but to do so, he had to give a dowry to the husband and his family. The priest was very poor and could not pay the dowry so he became very worried. His anxiety increased at every moment. In order to give his daughter away in marriage, he carefully worshiped Lord Sheev and prayed that he bestow great wealth upon him. Then Lord Sheev, being pleased with his worship and prayers, appeared before him. He instructed the priest to visit a Vaishnava saint that lived on the banks of the Yamuna River and assured him, that he would get all wealth from the saint there. Lord Sheeva told the priest that this Vaishnava had a magical stone called the chintamani jewel, that can convert anything into gold and fulfill all desires. The Brahmin priest was very happy to hear this news and ran to the place where Lord Sheeva indicated that the Vaishnava saint was residing. When he arrived, he saw a seemingly poor man with no material possessions or accommodations. The Brahmin priest asked the Vaishnava saint with folded hands to give him some of his wealth, as he urgently needed to marry his daughter. The saintly man smiled and told the Brahmin that he had no material possessions, except for a very small loincloth used to cover his lower body and a small metal jug to collect water or to beg alms from the people of the village. The saint suggested that the Brahmin must have mistaken him with someone else. The Brahmin priest explained that Lord Sheev had informed him of a saintly man who lived on the bank of the Yamuna River and had a touchstone called the chintamani jewel, which could give all wealth and gold. At that moment, the saint understood that through Lord Sheev’s mercy the priest had arrived, as they were very good friends. Realizing this, the Vaishnava saint said, “Oh yes, yes. I had completely forgotten about this stone. It is here, somewhere buried in the sand. Please wait until I find it.”

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The saint began to look for the stone under the sand. After some time, he found the stone and offered it to the Brahmin saying, “here it is sir, please take it.” Taking the stone, the Brahmin priest went back to his house with a happy heart, planning to make the arrangements for his daughter’s wedding. When he was almost home he started to reflect on the life of the Vaishnava saint and thought, “If this man has a chintamani stone that can give all the wealth in the world, all the gold and opulence one desires, why is he living without any material possessions? Why did he give me the chintamani stone without any hesitation, and how did he forget he even had it? If he is so indifferent to this chintamani stone, which the whole world desires, then he must have something much more valuable in his possession. I shall go back and see what is so valuable that not even the slightest interest to possess this stone appears in his heart.”

Thinking thus, he returned to the Vaishnava saint and revealed his doubts about him. The Brahmin priest explained his astonishment at the carelessness of the saint towards the touchstone and asked if he had something more valuable than it. The saint replied, “Yes, I have something millions of times more valuable than this chintamani jewel. It is the supreme wealth.”

The Brahmin priest was very curious to know of this supreme wealth so he inquired further about it. The Vaishnava saint then told him that the chintamani touchstone could give him all material wealth and opulence, but that all this is temporary and of no real value. He said he possessed transcendental gems, whose wealth could fulfill all of his innermost desires and give him pure transcendental love and spiritual bliss.

The Brahmin priest was very excited to hear about this supreme wealth and asked the saint to share it with him. The saintly man was very pleased with his petition and agreed to his request. But before this, he instructed the Brahmin to throw away the chintamani stone far into the Yamuna River. At once, the Brahmin priest threw the touchstone as far as he could into the river. Afterwards, the saint sent the priest to bathe in the sacred Yamuna river, in order to become purified before giving him that supreme wealth.

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When the Brahmin returned, the Vaishnava saint told him about the glories and the power of the sacred, transcendental sound, the names of God (hari-nam) and explained to him, that they could fulfill all spiritual and material desires. The saint said, “This hari-nam, these pure names of God, are identical to God; they are non-different from Him. They can reveal God’s eternal spiritual form, His divine abode, His eternal associates and all transcendental vision in the heart of the chanter.” The saint then recited the transcendental sacred names of God into the priest’s ear:


After this, he asked the priest to repeat them. The Brahmin priest was thus initiated with the sacred names. Thereafter, his heart was so overwhelmed with divine bliss that he stayed with the Vaishnava saint on the banks of the Yamuna River. Although the Brahmin priest did not return home, because he had taken full shelter of the powerful names of God, his daughter was automatically taken care of and was nicely given away in marriage. When one chants hari-nam, although it is completely spiritual and transcendental, even material and temporal conditions are magically arranged by the will of the will of the Supremly Sweet Lord. Because the transcendental names of God are not different from Him, they possess all of His power. God is the maintainer of millions of universes, so if a person takes refuge in His names and recites them daily, God Himself will maintain and support this person without fail.

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About the authors, Vaishnava SaintsShrila Bhaktivinode Thakur

Shrila Bhaktivinode Thakur was a spiritually enlightened personality who took birth in 1838 in West Bengal, India. As an influential scholar, he worked hard to rescue the invaluable treasure of divine knowledge - the Vedas and Vedanta scriptures of India - from being destroyed by British colonization. At the time of British invasion, attempts were made by the British

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to destroy all the literature and knowledge of the Vedas, and in exchange impose their own religious beliefs.

Shrila Bhaktivinode Thakur, was a deputy magistrate from the high courts of West Bengal. He was an erudite scholar in all scriptures and studied all the western philosophies and religions which he assimilated perfectly. He spent much time comparing the writings of Channing, Theodore Parker, Emerson and Newman. Thus, when the English men would associate with him, being extremely learned in both Eastern and Western philosophies, he would expertly deliberate on both cultures and conclude that the essence of all knowledge is transcendental devotion to God (bhakti). He represented the teachings of pure Vaishnava essential truths from Shri Chaitanya Mahaprabhu in such an astounding manner, that numerous important personalities coming from Great Britain took up the Vaishnava process with great conviction. He wrote approximately one hundred books exposing the glories of bhakti and the power of chanting the sacred names of the Lord. He also explained the gradual process to attain spiritual enlightenment and mystical self-perfection, teaching the eternal occupation of the soul. In one of his masterpieces titled The Eternal Function of the Soul - Jaiva-dharma, Shrila Bhaktivinode Thakur wrote,

“Eternal religion is one, not two or many. Different countries, races, languages and social classes can give it different names,

but they cannot change the inherent constitutional function or occupation of the soul. The unadulterated spiritual love, that the infinitesimal entity (the soul) has for the Infinite Entity

(God) is the only eternal religion of all living entities.” The Vaishnava lineage was corrupted and misrepresented at the time of Bhaktivinode Thakur’s appearance in this world. The flow of transcendental devotion was dammed. Shrila Bhaktivinode Thakura broke the dam. He allowed thus, the powerful current of immaculate transcendental bhakti to inundate the hearts of the whole universe with the flood of pure love for God, through the medium of the congregational chanting of the sacred names of God: Shri Krishna Sankirtan.

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About the authors, Vaishnava Saints

Shrila Prabhupada Bhaktisiddhanta Saraswati Thakur

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Shrila Prabhupada took birth in 1874 in Puri, India. He was a very powerful, self-realized spiritual master and a prominent erudite scholar of all revealed scriptures, Vedanta and of all fields of knowledge. He thoroughly defeated all the false spiritual lineages of India and the erroneous philosophical misconceptions that were being spread. He established the true eternal occupation of the soul and inspired his followers to propagate it throughout the world. During this time in India, the priests belonging to the prestigious Brahmincal caste did not perform genuine spiritual practices and misused the title of “priest” for ulterior motives. In response to this, Shrila Prabhupada boldly abolished the caste system and established the teachings of Shri Chaitanya Mahaprabhu in its place. He taught that by nature the soul does not belong to any social class or caste, but rather is an eternal servant of God. He fought against the established priestly caste, which had become completely degraded, polluted and devoid of proper spiritual standards and saintly behaviour. Consequently, he audaciously proved that the high status of Brahminical priesthood - the highest caste in India - could never be determined by birth, but rather by the presence of real Brahminical saintly qualities and through proper devotional spiritual practices and cultivation of transcendental devotion (bhakti).

As such, he founded temples all over India and accepted people from all backgrounds, even from the lowest caste, which was considered “untouchable” and was rejected by society. He initiated all with the powerful names of God (hari-nam) and with the mystic sound vibrations that give birth to one’s eternal spiritual identity (diksha mantras), thereby empowering them with transcendental knowledge of their eternal occupational position. He trained his followers with the highest spiritual standards of Vaishnava Brahminical culture and imparted within them the quintessence of Vedic knowledge. Thus, by his inconceivable spiritual power, he awakened transcendental devotion within their hearts.

Shrila Prabhupada was a completely transcendental personality who taught others by his own spotless example. He descended to this world, to impart the perfect process to attain the highest spiritual attainment - pure love of God - through the congregational chanting of the transcendental names of God: Shri Krishna Sankirtan. Srila Narayan Maharaj was born near the banks of the sacred river Ganges in Bihar, India in 1921. At an early age, he renounced family life and

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About the authors, Vaishnava Saints

Shrila Bhaktivedanta Narayan Goswami Maharaj

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surrendered his life completely at the lotus feet of his divine spiritual master and to the service of God. In this way, he was enlightened with divine knowledge and all the purports of the revealed scriptures were manifested in his heart. For more than forty years he travelled throughout India teaching this transcendental knowledge and in 1996 he began travelling to Western countries to transmit this sublime spiritual wisdom to all the souls of this world.

He has translated more than eighty sacred texts from Sanskrit and Bengali into Hindi, illuminating them with his own commentaries. At present, these books have been translated into many mayor languages around the world. Today, Srila Narayan Maharaj is India’s foremost exponent of the ancient wisdom and knowledge, the Vedas and was awarded the title “Spiritual Preceptor of this Age (yuga acharya)” due to his profound spiritual realization, immaculate erudition, and his causeless compassion to transmit this sublime knowledge of the soul, to all the people of the world. He descends from a lineage of disciplic succession of perfect self-realized souls. In this line, transcendental knowledge of the soul and God, is passed down from divine master to disciple. This is transmited and received by the medium of transcendental divine sound (mantra) and realized through enlightenment. This chain of enlightened spiritual masters originated five thousand years ago, directly from the Supreme Personality of Godhead Himself, Shri Krishna. This transcendental knowledge remains intact until today due to the purity by which these eternally perfect spiritual masters of this lineage have been transmitting it. Shrila Bhaktivedanta Narayan Maharaja, is one of the most powerful Vaishnava saints and divine spiritual masters of this lineage that have existed.

He is mercifully enlightening the fortunate souls who approach him by conferring upon them, the powerful transcendental names of God, Shri Krishna Sankirtan. In his advanced age, his only interest in travelling the globe was to awaken the latent spiritual consciousness of those fortunate souls who visit

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Shrila Narayan Maharaj giving hari-nam initiation and the sacred Tulsi wood chanting beads for meditation.

him. By his causeless mercy and his inconceivable spiritual power, he is enlightening those souls, whose spiritual identity is covered by the material deluding potency, about their eternal spiritual body. He is graciously giving them divine vision of the transcendental spiritual plane by opening the eyes of the soul and bestowing, the highest form of love of God.

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Hare Krishna Hare Krishna

Krishna Krishna Hare Hare Hare Rama Hare Rama

Rama Rama Hare Hare


“The names of God (hari-nam)is the sweetest of the sweet and the most ausicious of all that is auspicious. It is the flourishing

creeper and eternal, fully ripened fruit of all the Vedas

and the embodiment of divine knowledge. O best of the Bhrigu dynasty! If someone chants the holy name only once, be it with

faith or in jest, he is immediately delivered from this ocean

of birth and death”

Gaura Bhakti Ras

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