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are r s na are r s na r s na r s na are are are am are am am am are are

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 Hare

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























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























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













The Power of

Transcenental Sound

Commentaries by Srila Bhaktivinode Thakur,

Srila Prabhupada Sarasvati Thakur

and Srila Bhatkivedanta Narayan Goswami Maharaj

Gaura Bhakti Ras



n

Index

Foreword XPreace XIV

Introduction XVIII

Te personal & impersonal eatures o the Absolute ruth XIX

Personal aspect o God and His transcendental names XXI

Te Eight Divine Instructions

(by Shri Chaitanya Mahaprabhu) 1

Te Commentary that Gives Delight

by Shrila Bhaktivinode Takur 7

Te Absolute ruth: 11

1. Prominence o the personal eature 11

2. Four eatures o the Absolute ruth 11

3. Te Absolute ruth as Supreme Potent and the Possessor o all Potency 12

God’s Potencies:1. Te internal potency 15

2. Te marginal potency 15

3. Te external potency 16

4. Inconceivable oneness and dierence o the Absolute ruth and His potencies 16

he process by which chanting the sacred names becomes successful

for the living entity 17

Te meaning o the soul as marginal potency 17Te process for conquering the material deluding energy 18

Verse I Te Divine Eight Instructions, by Shri Chaitanya Mahaprabhu 19

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Seven excellent results in chanting the transcendental names 21

1. Cleanses the mirror o the heart 21

2. Extinguishes the orest re o material existence 223. It expands the moon rays (o pure transcendental spiritual emotions)

causing the night white lotus o our hearts to bloom with supreme ortune 22

4. It is the lie o all transcendental knowledge 23

5. Increases the ocean o bliss 25

6. Enables one to taste complete nectar at every step 26

Shri Krishna, the Supreme Absolute ruth, has four unique qualities

1. Te sweetness o His pastimes 26

2. Te sweetness o His love 28

3. Te sweetness o His ute 29

4. Te sweetness o His orm 30

7. It bathes and cools completely the mind, body and soul 31

Commentary by Shrila Bhaktivedanta Narayan Maharaj 32

Verse rom Shri Chaitanya Charitamrita 33Commentary by Shrila Bhaktisiddhanta Sarasvati Prabhupada 35

1. Chanting the names o Krishna cleanses the mirror o the heart 4 0

2. It extinguishes the orest re o material existence 41

3. It expands the moon rays (o pure transcendental spiritual emotions)


4. It is the lie o all transcendental knowledge 42

5. Increases the ocean o bliss 42

6. Enables one to taste complete nectar at every step 42

7. It bathes and cools completely the mind, body and soul 42

Shrila BhaktivinodeTakura’s selected verses from Te Divine Secret

Spiritual Practices-Bhajan Rahasya 43

1. Cleanses the mirror o the heart 43

2. Extinguishes the blazing orest re o material existence 43

3. It expands the moon rays (o pure transcendental spiritual emotions)



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4. It is the lie and soul o all transcendental knowledge 45


*Editor’s note 46Commentary by Shrila Bhaktivedanta Narayan Maharaj 50

5. Increases the ocean o transcendental bliss 50

6. One tastes pure nectar at every step 51


7. It bathes thoroughly the internal and external body 51

How should one chant the transcendental names of God? 54

Verse III o Te Divine Eight Instructions 54

Te Commentary that Gives Delight by Shrila Bhaktivinode Takur: 55

1. More humble than a blade ograss 55

2. More tolerant than a tree 56

3. Being prideless, expecting no honor or respect rom others 57

4. Oering respects to all 58

Verse rom Shri Chaitanya Charitamrita 58

Song III rom Geetavali (Te Divine Eight Instructions) 59

Commentary by Shrila Bhaktisiddhanta Sarasvati Prabhupada 61

Verses rom Te Divine Secret Spiritual Practices (Bhajan-Rahasya) 65

Always chant the names o Lord Hari (God) 67

About the Authors, Vaishnava Saints

Shrila Bhaktivinode Takur 70

Shrila Prabhupada, Bhaktisiddhanta Sarasvati Takur 72

Shrila Bhaktivedanta Narayan Goswami Maharaja 74

Te maha-mantra or transcendental names o God 77

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Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare X



n

Foreword

Veda is perect knowledge in the orm o transcendental sacred soundmaniested directly rom the Supreme Absolute ruth, Shri Krishna.Tis knowledge has been descending in a lineage o eternally perect,

sel-realized souls until the present day and thereore remains ever resh.

Sanskrit is the etymological root o Latin, Greek, all Germanic languages,Persian and so on. I we try to trace the origin o Sanskrit by use o ordinary methods, however, we will surely ail, or its origin is divine.

Although this knowledge is eternal and is traditionally transmittedthrough aural reception, due to the inuence o this dark age o Kali,

it had to be recorded in Sanskrit writing about 5,000 years ago or elseit would have been lost. Te eminent sage and incarnation o Godhead,Shrila Vyasadeva, accomplished this incredible eat.

From the original Vedas, thousands o sacred texts that contain the world’smost condential wisdom were maniested. Within these texts, thereexist broad divisions such as the highly philosophic treatise titled theUpanishads, the instructional histories titled the Puranas and the recordso Vedic injunctions handed down rom generation to generation titledthe Smritis. Te nal conclusions o all Vedic knowledge, however, havebeen established within the twelve cantos o the Shrimad Bhagavatam.

Te Shrimad Bhagavatam is the natural commentary on the entirebody o Vedic literature and the quintessential masterpiece o ShrilaVyasadeva. Shrila Vyasadeva explains,

“Rejecting all deceitul religions, this Shrimad Bha gava tam , whichis understood by the highest class o devotees, reveals the knowledgeo the transcendental Supreme Spiritual Reality, and thereore

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uproots the three types o miseries, bestowing auspiciousnessto all. Tis beautiul and gracious Shrimad Bhagavatam

compiled by the great sage Shrila Vyasadeva, is complete in itsel

or spiritual enlightenment and God realization. What is the needo reading any other book or scripture? I anyone attentively andsubmissively hears this divine Shrimad Bha gava tam with deepaith and respect, the Supreme Godhead at once will establishHimsel within his heart, just by the culture o listening to Hismessage”. “Shrimad Bhagavatam is the ripened ruit o the tree o allVedic knowledge. It has no seed or skin; it is pure nectar andeven those who are already enlightened will become maddenedby love o God as they drink it into eternity”.

Te literature and undamental truths presented within this book havetheir origin in The Divine Eight Instructions - Shikshastaka , writtenby the most celebrated o all incarnations o Godhead, Shri Chaitanya

Mahaprabhu. Tis golden incarnation o Shri Krishna brought a delugeo Pure Love to this world only ve hundred years ago. Shri ShrimadBhaktivedanta Narayan Goswami Maharaj translated the commentary o these eight instructions rom Bengali to Hindi in 1984. Under hisdivine guidance, Prema Vilas Dasa translated it into English and hassince been translated into many major languages around the world.

Te commentaries o this book are drawn rom various contemporary

spiritual masters such as Shrila Bhaktivinode Takura, a prominentspiritual preceptor rom the 19th century and his son, ShrilaPrabhupada Bhaktisiddhanta Sarasvati Takura. Short commentariesrom Shrimad Bhaktivedenta Narayan Goswami Maharaj are alsoincluded as well as one brie history rom one o his lectures, whichhas been appended at the end o this book.

By the humble request o my divine master that all the invaluableinormation relevant to the path o transcendental loving devotion,bhakti, be accessible to the entire world in simple and comprehensiblelanguage, this book is being presented. Tereore, all the Sanskritterminology that was eatured in the previous English edition, uponwhich the present book is aithully based, has been translated into

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English to acilitate the understanding o the proound essential truthso Gaudiya Vaishnavism to the readers new to this knowledge, and thus,or the benet o all. For this reason, the scope o this book has been

condensed rom its original eight verses and includes commentarieson the rst and third verses only.

I pray that this book serves those who yearn or higher knowledgeand awareness o spiritual truths and respectully request the readerto deeply study and understand these sublime teachings. By recitingthe transcendental sound, the reader will commence the astonishinginner journey o the soul.

I beg or the mercy and blessings o my divine spiritual master, Nitya lilaPravishta Om Vishnupada Paramahamsa Shri Shrimad BhaktivedantaNarayan Goswami Maharaj, that he may enable us to enter into theeternal congregational chanting o God’s transcendental names, Shri

Krishn a Sankirtan , and thereby realize the exquisite spiritual realmand the highest orm o love ound within them.

Gaura Bhakti Ras Publications

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n

Preface

Not only in the Gaudiya literature, but in all the Vedic Scriptures and inthe entirety o Indian literature, these eight divine instructions, whichhave issued rom the divine mouth o Shri Chaitanya Mahaprabhu, the

Incarnation o love, shines as a supremely radiant transcendental jewel.It is a source o boundless happiness to me that today, by the inspirationand causeless mercy o my most revered spiritual master, Nitya LilaPravista Om Vishnupada Ashtottara Shata Shri Shrimad Bhakti PragyanKeshav Goswami Maharaj, The Eight Divine Instructions are beingpresented to the reading audience in the Hindi language.

Shri Chaitanya Mahaprabhu, the Incarnation o God Who delivers the

allen conditioned souls in this dark Iron Age, is directly the SupremeAbsolute ruth, Shri Krishna. He has bestowed upon the entire worldthe gi o transcendental sound, in the orm o the names o God, andHe has given us the most elevated type o love o 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 elevateddevotees into the eternal occupational unction o the soul, theimpeccable religion o unalloyed spiritual love.

Due to the distinctive and magnanimous characteristic, not only o Shri Chaitanya Mahaprabhu, but o His ollowers rom the time o Hismaniest presence until the present, including the spiritual preceptors

and practitioners o today, the waves o transcendental spiritual devotionto God have spread to every town and village o the world. Everywhere,the sound o the transcendental names o God, Shri Krishn a Sankirtan ,is resounding, accompanied by drums and cymbals.

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It is truly a source o great honour and happiness or us that extensiveliterature o the Gaudiya Vaishnava saints and the propagation o theculture o Shri Chaitanya Mahaprabhu has spread in many majorlanguages o the world. Nevertheless, it is a matter o great astonishmentthat, in spite o being unlimitedly qualied, Shri Chaitanya Mahaprabhudid not personally write any books like so many spiritual leaders whopropounded other opinions. Instead, by His inconceivable spiritualpower, He inspired His ollowers to write books. Only eight versesare amous as His own composition. Some other verses have beenattributed to Him, but up till now this has not been substantiated.

The Eight Divine Instructions - Shri Shikshastaka are the essence o all the Vedas and all knowledge. Although its Sanskrit language is quitesimple, its import is so proound that even i one studies it throughouthis lie, his study will not come to an end. Each time one reads anddeliberates on this subject, new meanings will perpetually come to light.Tereore, it remains eternally resh. The Eight Divine Instructions area veritable necklace or all the ollowers o Shri Chaitanya Mahaprabhu,

the Gaudiya Vaishnavas saints.

Shrila Bhaktivinode Takur, the eternal associate o Shri Chaitanyain the modern age, and author o many sacred texts expounding theglories o pure transcendental devotion to God, bhakti, has againinitiated the current o the Ganges-like river o transcendental devotioninundating the entire world in the ood o pure love o God. He has

written a soul-stirring commentary to these verses, lled with many important philosophical conclusions. Tis commentary is amous by the name o The Commentary That Brings Delight. Without careulstudy o this commentary, it is not only dicult, but also impossible torealize the hidden truths o the original verses.

Concealed in these verses is the paramount ecstatic sentiment o theull-blown, spiritually radiant mellow o amorous conjugal love situated

in the heart o the Incarnation o Love, Shri Chaitanya Mahaprabhu, theson o Mother Sachi, the Golden Lord. Beholding this incomparableinner sentiment with the help o this captivating commentary, one issure to be astonished at every step. Furthermore, one’s heart becomesdeeply overwhelmed with transcendental pleasure, and unprecedented

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aith and devotional sentiment develop towards God’s holy name.Tis subject is most important and its greatness is unlimited. Moreover,although the commentator has illuminated this subject in summary, hehas done so in a very signicant manner. Tereore to write more is likeholding a lamp to illuminate the sun.

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

In 1929, Te spiritual master o the world, Shri Shrimad BhaktisiddhantaSarasvati Prabhupada, edited and published The Eight Divine

Instructions in the Bengali language within a book entitled Sadhana

Patha . It included writings rom Shrila Bhaktivinode Takur suchas The Commentary that Gives Delight, original songs and a shortcommentary known simply as Commentary. However, I acutely elt itsnon-availability in Hindi. It was the desire o my most revered spiritual

master that these Bengali devotional literatures o unparalleled benetbe published in Hindi. He kindly inspired me to ull this purpose.

Lastly, I am especially obliged to the spiritual master and spiritualleader, Parivrajak acharya Shri Shrimad Bhaktivedanta VamanaGoswami Maharaj. He is a very inuential spiritual master, deeply immersed in spiritual knowledge. Moreover, he is an object o great

aection o our spiritual master. At this time, he himsel is engagedin preparing and editing Gaudiya devotional literature in the Bengalilanguage. Tis edition is being published by his special enthusiasmand inspiration. May he kindly deliver this precious Eight Divine

Instructions into the lotus hands o our revered spiritual masterand thus ull his innermost desire. Tis is our ervent prayer at hisrespected eet.

I ully trust that this book will be respectully received by aithulpractitioners possessed o yearning or transcendental devotion as wellas by learned circles. By studying this book, such persons may enterinto the spotless eternal unction o the soul, Pure Love o God, madeavailable by Shri Chaitanya Mahaprabhu. Tis is our desire. Being

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aggrieved at the distress o others, may the beautiul son o motherShachi, the Golden Lord, Shri Chaitanya Mahaprabhu, and our most

revered spiritual master, who is the direct embodiment o God’s mercy,be pleased and bestow upon us eligibility to serve their inner heart’sdesire – this is our sole heartelt prayer at their lotus eet.

[Based on the preace to the Hindi edition by ShrilaBhaktivedanta Narayana Goswami Maharaj, Mathura, India, 1984.]

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n

Introduction

Since time immemorial, spiritual practices have been accompaniedby the chanting o sacred sound or sacred Sanskrit mantras. Te

great sages and transcendentalists used this sacred sound to connectto another plane o existence, the supra-mundane spiritual plane o the soul. Tis sacred sound has the power to transport us to anotherdimension o existence and awaken a world that resides in our innersel waiting to be aroused.

Chanting the transcendental names o Krishna (God) produces anextraordinary result in the heart and consciousness o the chanter, a

result that is ar beyond the realm o the material mind and intelligence.Tese names produce a sound vibration that resonates at the level o the pure soul, enabling all the spiritual emotions to arise within thelotus-like ower o our hearts.

Tereore, even i someone does not understand the meaning o these sacred names or mantras, and yet recites them, they will have a

very powerul eect on him. Tese sound vibrations do not producean ordinary material resonance, but rather a purely transcendental,purely spiritual sound; a sound which is o the same quality as ourinner spirit-soul, thus catalysing our inevitable connection with it.

In Sanskrit, singing the pure transcendental names o God is calledShri Krishna Sankirtan . Te word “Shri” means beauty and divinegrace. Krishna, the most beautiul and ancient name o God, meansto orcibly attract and bathe us in innite elicity. Sankirtan means,to sing with an audible voice, alone or in the company o others and

under the divine presence o a sel realized soul. Reciting these sacrednames gives all orms o perection to the chanter and the topmostspiritual achievement a human being can attain: realization o one’seternal spiritual identity and transcendental love or the Innite,Supreme Being.

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Te sages and sel-realized saints enlighten their disciples by giving

them spiritual initiation through the sacred sound o the names o God. When the divine master gives these transcendental names, heactually bestows the seed o all o his own spiritual realizations o the transcendental spiritual realm and o God upon the student inthe orm o sound. Tereaer, with much honour and reverence, thestudent will constantly engage in reciting these transcendental nameseither internally, by soly vibrating the lips, by loudly chanting orin the company o many people, with or without instruments. Tus,

irrevocable spiritual realization will gradually maniest in the heart o the practitioner, without ail.

By continuously chanting these transcendental names, one gradually transcends this mundane plane and enters the realm o pure, divineconsciousness, the realm o Pure Love or God. Tis is the real processto obtain tangible spiritual sel-realization.

Without the chanting o the pure names o God, Shri Krishna

Sankirtan , which is the very lie and soul o all transcendentalknowledge, no spiritual practice can be considered complete.

Te Personal and Impersonal Feature o Te Absolute ruth:

Te Absolute ruth has both an impersonal and a personal eature.

In present times, exclusive conviction in the pre-eminence o theimpersonal aspect o the Absolute ruth is being spread throughoutthe world. Te notion that the Absolute is ultimately impersonal hasbecome very popular, especially in ar-eastern philosophies and ormso meditation. Tis is the unortunate result o the degradation that isnow prevalent in modern culture.

Te seeker o the impersonal eature considers the Absolute ruth tobe ormless, void and without qualities or attributes. He thinks o Godas all-pervading light, a spiritual orce or energy that is devoid o abody. Indeed, this conception is a part o the ruth. However, the all-

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pervading ormless spirit is just one o the innite attributes o the

Supreme Absolute ruth.An example is given o a small child who sees sunlight coming intohis window and thinks, “this is the sun.” He believes the rays o lightand heat that come into his house and illuminate it to be the sun itsel.When this child grows, he will come to know that the sun has a body rom which all light and heat emanate, without which the sunbeamscannot exist. Eventually, he will learn that the sun, rom which alllight emanates, has qualities, attributes, dimensions and so orth.

In the same way, the Absolute ruth includes both impersonal andpersonal eatures. In Chaitanya Charitamrita (Madhya 20.159) it is said,

“Te maniestation o God’s impersonal eature (Brahman),which is devoid o qualities and attributes, is the eulgence o God’s personal limbs. Just like the sun, when seen with ordinary

eyes appears to consist only o eulgence, similarly, when we view divinity through ordinary eyes, we are unable to penetrateits eulgence to see the beautiul orm o Krishna within.Rather, we are blinded by the powerul rays o the impersonalBrahman eulgence.”

God’s personal transcendental orm is so resplendent that His lightemanates everywhere throughout millions o spiritual planets. It is

precisely this light that is the ultimate goal o those who meditateupon the impersonal aspect o God. Nevertheless, this light is notindependent; it is emanating rom God’s original Personal orm.Tis spiritual light cannot exist independent o God’s originalspiritual body just as the rays o the sun cannot exist independento their origin: the body o the sun.

Te above evidence rom Vedic scriptures demonstrates that God hasboth impersonal and personal eatures and that His original spiritualorm is superior to His impersonal eulgence.

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Personal aspect o God and His transcendental names:

Te personal aspect o God is ar superior to His impersonal aspect.It is a cause o great astonishment to perceive the pre-eminence o the All Mighty Supreme Being as a spiritual person who is capableo giving love and aection to His devotees and who has a personalrelationship with each individual soul. In reality, we have an eternalrelationship with God through the medium o our soul and our

eternal spiritual body, but because it is now covered with the materialdeluding energy o God, we are not able to realize it, thus mistakingthis temporary material body to be our actual “sel ”.

God’s eternal personal orm is non-dierent rom His names. He hasinvested all o His potency, all o His power o creation, maintenanceand destruction o millions o universes in His transcendental names.Hari-nam means “the name o God,” and namee means “thepossessor o the name.” hereore, God’s name and Himsel arenon-dierent rom one another.

In this degraded iron age o quarrel and duplicity (kali yug),God descends in the orm o transcendental sound vibration,in His transcendental names. He knows, that in this age peopleare very sinul, neglectul o His existence, lazy, misguided and

have no time, patience, stability or capacity to ocus their mindin meditations or long periods o time. hereore, he makes Hisappearance in this world in the orm o transcendental sound to beaccessible to all. Shri Krishna Sankirtan will beneit even thosewho disregard Him.

By constantly chanting these transcendental names, the nameitsel will reveal his orm, qualities and pastimes. Gradually, it will

maniest in the practitioner’s heart, the true esoteric and secretmysteries contained in them.

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nThe 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!

1



IIO 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.

2



IIIBeing 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.

3



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?

4



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

Oering my humble obeisance at the lotus eet o the original SupremeLord Shri Chaitanya Mahaprabhu, who is the giver o the transcendentalnames o God, the bestower o pure love or the God and who is eternally associated with the ve supreme truths, I am writing a commentary orTe Divine Eight Instructions which issued rom the lotus mouth o theSupreme Lord, Shri Chaitanya Mahaprabhu. Shrimad Bhagavatam

(2.2.34 ) states:

“How can there be any benet or the living entities whose visionis averted rom the Lord, and who have allen into the cycle o repeated birth and death in material existence? Preoccupied withthis question, Lord Brahmaji, the knower o all the undamentaltruths concerning the Absolute ruth, thought long to nd itssolution. With resolute attention, he scrutinized all the Vedicliterature three times, and by his intelligence he concluded that

the topmost perection o religion is that by which one can obtainexclusive love and transcendental devotion or the Original Lord,Shri Krishna, who is the Supersoul o all existence.”

Tis conclusion o Shrimad Bhagavatam clearly establishes that only unalloyed devotion (bhakti) is the topmost process o religion bestowingthe ultimate good or the living entities. Reward seeking activities (karma ),acquisition o knowledge aimed at the impersonal aspect o God (gyan),

meditation (yoga), austerities (tapasya) and other processes do notbestow the ultimate good, and thereore, they are not the topmost religiousprocess. But this transcendental devotion, this bhakti, is extremely rare. Itis obtainable only by transcendental aith.

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Te Amorous Love between Lord Shri Krishna and

His eternal consort the Goddess Radha

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ranscendental aith is o two kinds: (1) Faith which brings aboutengagement in the path o bhakti inspired by the governing principleso rules and regulations o scripture and, (2) aith which brings aboutengagement in bhakti, due to intense longing arising out o someextreme good ortune by hearing the sweet pastimes o amorous lovebetween God and His eternal consorts (gopees).

Even i one o these two kinds o aith arises, one must have continuousengagement in hearing and chanting the pure spiritual topics concerning

the Supreme Absolute ruth or pure transcendental devotion, bhakti, toarise. Furthermore, these topics must be heard rom the lips o the sel-realized, unadulterated, pure Vaishnava saints who are established in atranscendental position and are ree rom all misgivings and impuritieso the heart. I one does not regularly engage in hearing transcendentaltopics in the association o saintly Vaishnavas, his aith will gradually dwindle and then vanish altogether.

In the Shrimad Bha gava tam (3.25.25), the Lord has said:

“In the association o saintly persons, one has the opportunity tohear narrations which illuminate My glories and which are very pleasing to both the ear and the heart. By engaging in hearing andchanting saturated with love, ignorance is immediately destroyedand the progressive stages o aith, the sprout o transcendentallove or God, and the mature state o pure transcendental love or

God, develops one aer another in the heart.”

Tereore by aithully hearing and chanting the name, orm, qualitiesand pastimes o Lord Krishna in the association o pure sel realizedsouls, pure chanting o God’s name, Shri Krishn a Sankirtan is possible,otherwise not.

Te glories o Shri Krishna Sankirtan are the rst thing spoken o in the

teachings o Shri Chaitanya Mahaprabhu. Because chanting the names o Krishna is the very identity o all auspiciousness, the word “supreme” hasbeen used in the second to last line o Verse One. Te word “supreme”here specically indicates pure Shri Krishna Sankirtan, which is obtainedin progressive stages beginning with 1. Faith, 2. aking the association

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o Vaishnava saints and receiving the seed o devotion in the orm o transcendental sound, rom the sel realized spiritual master who is ully transcendental, 3. Engaging in spiritual practices like hearing, chanting,and remembering the sacred names and pastimes o God, 4. Cessation o one’s unwanted desires and misgivings o the heart, 5. Firm stability inthe spiritual practices, 6. Spiritual taste, 7. Deep attachment to God andHis associates, 8. Te sprout o pure spiritual love.

Te word ‘‘supreme’’ indicates pure chanting o the names o God. It doesnot reer to the chanting o the sacred name that is within the jurisdictiono the semblance o devotional practices undertaken by persons whose

sole motivation is to attain liberation (mukti) or salvation rom thesuerings o this world or promotion to the heavenly planets.

In these Divine Eight Instructions, the ocean o mercy, ShriChaitanya Mahaprabhu, appearing like a practitioner on the patho devotion, is singing the glories o chanting the transcendentalnames o God. He is also singing the glories o His beautiul orm,in order to enlighten the living entities with the undamental truths

about their eternal relationship with God, the spiritual process ormethod to attain Him, and the ultimate objective and goal o lie.In this commentary, the very same truths concerning our eternalrelationship with God, the spiritual process and practices to ollow,and our ultimate goal, aim and object o lie, are being discussed insummary ashion. Shri Chaitanya Mahaprabhu, who is the SupremeLord o all and whose lotus eet are constantly served by pure saints,says: Supreme victory in the chanting o the name o Shri Krishna!”

A question may be raised here. Can the chanting o the transcendentalnames o God, which are non-material and beyond the range o thematerial deluding energy (maya ) become victorious in this materialworld created by the external energy? Yes, even in this material deludingworld Shri Krishna Sankirtan can be thoroughly victorious. Pleasehear how this is possible.

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n

The Absolute Truth

1. Prom inen ce of th e p erso n al featur e of th e Absolute Tr uth :

From the statement o the sacred scriptures the oneness o the Absolute

ruth is established. Tis is expressed in the Chandogya Upanishad(6.2.1): “ekam evadvitiyam - the Absolute ruth is one without a second.”Another statement o the Vedic scriptures establishes that the Absoluteruth is devoid o material orm, attributes and qualities. Tis is expressedin the Brihad Aranyaka Upan isha d (4.4.19): “neha nanasti kinchana

- other than the one non-dual Absolute ruth, there is no existence o any separate orms”. Yet another statement o the scriptures establishes

that the Absolute ruth possesses eternal attributes and qualities. Tis isexpressed in the Cha ndogya Upan isha d (3.14.1): “sa rvam khalvidam

brahma - this entire creation is the form of the Absolute Truth .”

Tereore, according to the Vedic evidence, the Absolute ruth issimultaneously personal (possessing attributes) and impersonal (devoido attributes). Te impersonal eature, however, is imperceptible. Temere non-possession o material qualities and attributes does not dene

what is the Absolute ruth, and thus it remains but a vague notion. Butthe personal eature directly ascertains what is the absolute by describingHis transcendental names, orm, qualities, activities, associates andabode. Because o the intangibility o the impersonal eature and becauseo the eternal tangibility o the personal eature, it is the personal eaturethat is prominent and superior.

2. Four featur es of the Abso lute Tr uth :

Shrila Jeeva Goswami, our spiritual preceptor on such philosophicalconclusions, has stated in his Bhagavat-sandarbha (16.16) that by theinuence o His inherent inconceivable potency, the one Absolute rutheternally exists in our eatures:

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

o spiritual planets), His eternal associates, His expansions andincarnations

• Te spirit souls or living entities• Te imperceptible state o the three modes o material nature

(goodness, passion and ignorance)

He compares these our eatures with the our aspects o the sun:

• Te eulgence situated at the interior o the sun planet• Te sun globe• Te atomic particles o sunlight emanating rom the sun planet• Te reected rays o the sun although the sun is one, it exists in these

our orms.

3. Th e Absolute Tru th as supr em e p otent an d th e p ossessor

of all po ten cy:

Te Absolute ruth described above is urther explained here. ShriKrishna, who is replete with six opulences: all beauty, all ame, allknowledge, all strength, all wealth and all renunciation, is the supremeAbsolute ruth. He is the one who possesses all potencies. In theBrahma-sutra it is said “there is no dierence between the Lord’spotency and He who possesses all potency.”

According to this statement, the potency (shakti) and the possessor o all potency (shaktiman) are non-dierent. But that one transcendentalpotency known as the superior potency (para-shakti) is perceivable indierent orms (Shetashvatara Upanishad 6.8). From this Vedic mantrait is proved that the Lord’s potency known as the inconceivable potency isadept in carrying out that which is uneasible.

In the material world we cannot conceive o anything that is one anddierent simultaneously. I potency and the possessor o all potency areone, how can they be dierent? Yet i the Lord’s potency is one in allrespects, how can it maniest in dierent orms as above stated? Tis

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inconceivable power is known as the Lord’s inconceivable potency,which makes possible even that which is impossible. Tereore, the

eternal dierence between potency and the possessor o all potencies isalso inevitable. Te unqualied monists advocate that the Absolute ruthknown as Brahman is impersonal, ormless and divested o potencies.Te conclusion established above proves that this opinion is contrary tothe Vedic scriptures and to reasoning.

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nGod’s potencies

1. In tern al potency (an ta ran ga shakti):

Te one superior potency (para-shakti), described above, is maniestedin three orms: (1) Te internal potency, (2) the marginal potency and

(3) the external potency.

By God’s internal potency, His complete and original personal orm,which is completely aultless, supremely auspicious and the basis o alltranscendental qualities, eternally exists. God’s original personal ormand personality, which is known as Krishna, is the Original SupremeAbsolute ruth.

In addition to this, the Lord’s personal splendour, or in other words,His transcendental abode, which are millions o spiritual planets, Hiseternal associates, and the variegated maniestations o the Lord’splenary expansions and incarnations, are eternally established by thesame all accommodating internal potency or the accomplishment o His transcendental pastimes.

2. Th e m ar gin al p oten cy (tata stha sha kti):

Tat same Absolute ruth, when endowed with the marginal potency,exists as the innumerable, innitesimal, conscious living entities(souls) that are separated expansions o God. Just as innumerabletiny molecular particles o light continuously shimmer in the rayso the sun, the numberless, innitesimal souls ( jeevas) exist likeatomic particles o spirit in the rays o the Lord’s Marginal potency.Te tiny molecular particles within the rays o sunshine have noindependent existence rom the sun, nor can they ever be equated withthe sun. Similarly, the spiritual atomic souls have no neither separateexistence rom God, neither can they ever be addressed as God norbecome God.

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3. Th e exter n al p oten cy (bahiranga shakti):

Again, the Supreme Absolute ruth, Shri Krishna, has maniestedthis entire material world, the display o His external splendour, by His external potency. Tis material world is a transormation o theexternal potency, or in other words, a transormation o the sum totalo material existence.

Just as the reected rays o the sun create a colourul rainbow, the

Lord’s external potency maniests this ascinating material world, whichalthough ascinating, is deluding and temporal. Te material world is ashadow o the spiritual world, which is maniested by the Lord’s internalpotency. As such, the material world is also not separate rom theAbsolute ruth.

4. In con ceivable on en ess and differ en ce of th e Lor d an d His

p otencies (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 unlimitedspiritual planets, eternal associates and expansions) are inconceivably oneand dierent rom His original personal spiritual orm. Te innitesimalspiritual conscious souls, on account o being dependent on God, are Hisseparated parts and parcels3. In this we nd the soul’s non-distinction romGod. Due to an absence o knowledge o the Supreme Lord, however, thesoul’s vision becomes diverted to the material energy - in this lies theirdierence.

3 Just as a drop o water has the same substance as an ocean o water, sothe innitesimal spirit soul and God possess the same spiritual substancecomposed o the three spiritual potencies: sat (eternal existence), cheet (allknowledge 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

Th e m ean ing of th e living en tity as m ar gin al p oten cy:

Just as the clouds cover the sun’s rays, the living entities (souls) arecovered by the inuence o the material deluding energy (maya ) orignorance. How is it possible or the spiritual conscious entity (soul) tobe covered by matter? In this we see the application o the principle thatby the Lord’s inconceivable potencies the impossible made possible.

Te innitesimal living entity, maniested by the marginal potency o the Lord, becomes covered by the material deluding energy on accounto being an instrument or the Lord’s pastimes in the matter o thematerial creation. Otherwise how can the conscious living entity, thesoul, be covered by inert matter?

Because the living entity is maniested by the marginal potency, thenature o the spirit soul is also marginal. In other words, he is situated

in the marginal position. Tis means that he is prone to be inuencedeither by God’s internal potency or by His external potency, the materialdeluding energy. When the innitesimal spirit soul comes under theshelter o the internal potency, he obtains the happiness o serving thesupreme Absolute ruth in the liberated condition. When the livingentity desires material enjoyment, the material deluding energy covershis pure spiritual consciousness and, thus, he identies with the grossbody (composed o water, air, re, earth and ether) and the subtle body (composed o material intelligence, mind, and alse ego).

Te living entity, bewildered by the material deluding energy, suers thepangs o material existence. But when he establishes his relationship with

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the internal potency, with God, then, the external material potency in theorm o ignorance is dissipated. Consequently, he is liberated rom the materialcondition o lie and becomes situated in his pure constitutional spiritual orm.

Th e p r ocess of con querin g m aterial delusion :

Te living entity, bewildered by the material deluding energy, isthrown again and again into the miseries o material existence.When he becomes exasperated with these miseries, he engages in theservice o saintly persons by some great ortune. At that time, his aithawakens toward devotion to God, as being the exclusive goal o the

revealed scriptures. Alternatively, he may awaken intense longing orGod’s unparalleled pastimes o His sweet loving aairs. In that moment,he attains eligibility or transcendental devotion (bhakti), which ispredominated by the pleasure giving aspect o the Lord’s internal potency.

Upon the awakening o aith, he rst o all takes shelter o the lotus eeto a pure and genuine spiritual master, who is enlightened, established intranscendence and sel-realized. Te spirital master must be completely

detached rom all mundane material lie and all kinds o sense enjoyment.sTe aspiring practitioner then accepts the sacred names o God rom thisexceptional divine spiritual master.

Tereaer, in the association o the spiritual guide and pure Vaishnavasaints, he obtains an excellent opportunity to hear the truths o the sacredscriptures. When he begins his spiritual practice o chanting (kirtan ) thenames, orm, qualities and pastimes o God, the process o conqueringmaterial delusion begins. In other words, ignorance, all impurities andunwanted desires in the heart, which are impediments or his spiritualprogress, begin to vanish. Simultaneously, the pure spiritual orm o thesoul starts to become clear. Tis is the process by which chanting o thesacred names becomes victorious within the phenomenal world o matter.By this process, Shri Krishna Sankirtan makes its descent into thismaterial deluding world.

By perorming Shri Krishna Sankirtan according to this system, one

obtains seven excellent results. Tese seven kinds o results are spoken o inthis verse by the words “cleansing the mirror o the heart” and so on. Each o 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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n

Seven excellent results in chantingthe sacred names of God

I. Clean ses the m irr or of the h eart:

By the initial words “cleanses the mirror o the heart,” the truth o the

original transcendental structure o the soul is disclosed. Te conclusion o Shrila Jeeva Gosvami regarding this subject is that the living entity is only one insignicant portion o the Supreme Absolute ruth. Tis Absoluteruth is endowed with the marginal potency, which is represented by allsouls or living entities. Like the atomic particles o sunlight which haveemerged rom the accumulated eulgence within the sun, the aggregateliving entities are innitesimal particles o spirit consciousness emanatedrom the Absolute ruth who is always situated in His original intrinsic

personal orm and who is the personication o undivided transcendentalloving mellows.

Shri Baladeva Vidyabhushana, who wrote a commentary o the Vedanta Sutraknown as Govinda Bhashya, has also analysed the Supreme Lord as the allpervading consciousness and the soul as the innitesimal consciousness.

Unlimited transcendental qualities that bestow all good ortune 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 soulalso has transcendental qualities in minute quantity and a pure ego (pureeternal identity), which maniests both as knowledge and as the knower.Tis is not contrary to logic because qualities such as heat and light thatcan be seen in the sun are also observed in the particles o sunlight.

Amongst God and the living entities, God is one, complete, independentand the embodiment o all potencies. He enters into material nature

and regulates it. He creates the material world and maintains it. He is theconcentrated orm o spiritual bliss. Being eternally situated in His ownpersonal spiritual orm and being the giver o divine loving mellows throughthe medium o pure devotion, He causes it to be tasted by others.

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2. It extin guish es the blazin g forest fire of m ater ial ex isten ce:

By engaging steadily in the service o the personal orm o God, ShriKrishna, the materialistic demeanour is transormed into the inclinationor rendering service to God. Te purport o 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 orest re. Tis blazingorest re cannot be extinguished by any means other than chanting thetranscendental names o God:

Hare Krishna Hare Krishna Krishna Krishna Hare HareHare Rama Hare Rama Rama Rama Hare Hare

One question may be raised here, upon the attainment o the knowledgeo one’s eternal constitutional occupation, does one cease to chant thesacred names o God? Te answer is that this never happens. Shri Krishna

Sankirtan is the eternal unction o the soul. Te phrase “It expands themoon rays o pure transcendental spiritual emotions causing the nightwhite lotus o our hearts to bloom with supreme ortune” has been used ina qualiying sense, to point out that chanting the name o God, is eternally the natural and characteristic unction o the living entity.

3. It expands the moon rays of pure transcendental spiritual

em otion s causin g th e n igh t wh ite lotus of our h earts to bloom

with sup rem e fortun e:

For the living entities ensnared by the material deluding energy (maya ),material enjoyment alone is desirable. It is on this account that they haveto rotate in the cycle o repeated birth and death in this material world,suering three types o afictions 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 o God is the highest attainment.Tis highest achievement is compared to the white water lotus. Just as thesoothing rays o the moon cause the white lotus to blossom, chanting thenames o God diuses the moon rays o transcendental devotion, causing thelotus o the heart to bloom with supreme ortune or all the living entities.

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According to the statement o Shrimad Bhagavatam (11.3.31):

“ranscendental devotion (bhakti) arises rom devotion (bhakti),”one must irst continuously engage in practicing the process o devotion through the medium o hearing and chanting thesetranscendental names o 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 o the real transcendental

devotion. By such practice, pure transcendental devotion makes itsappearance in the heart o the aithul souls.

Here, Shri Krishna Sankirtan has been compared with the moon. Justas the nectarine light emitted rom the moon causes the white lotus tobloom, in the same way, chanting the names o God causes spiritualecstatic emotion, which is predominated by the pleasure giving potency o the Lord (hladini shakti), to appear within the heart o the conditionedsouls whose spiritual identity has been covered by the material deludingpotency. All kinds o benedictions arise as a consequence o this.

4, It is the life of all tran scenden tal kn owledge, wh ich is

comp ared 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 eternalspiritual orm? In reply to this question, the son o Mother Shachi, thegolden moon-like Shri Chaitanya Mahaprabhu says, “Shri Krishna

Sankirtan is the lie o all transcendental knowledge.”

In reality, God has but one potency. Its two unctions are knowledgeand ignorance. Te Lord’s internal potency, which maniests all o Hisdesires and pastimes, is called knowledge. Te external potency, whichis responsible or the creation o the temporary material deluding worldsand which covers the original spiritual orm and qualities o the livingentities, is called ignorance. When pure bhakti arises in the heart o thepracticing living entity, by continual practice o hearing and chanting these

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transcendental names o God, the personication o devotion, Bhakti Devi,removes the ignorance covering the soul. By the unction o the knowledgepotency (cheet shakti), Bhakti Devi dispels all desires other than those or

pure devotion to God, thereby destroying the gross and subtle body o thesoul. She then simultaneously maniests the original pure spiritual ormo the soul as an eternal associate o God. I one’s eternal constitutionalidentity, which is now in seed orm, is t to taste the mellow o conjugallove or God, the soul’s spiritual identity will maniest in the orm o a very beautiul young damsel called a gopee.

*Edito r ’s Note:

All living entities have an eternal spiritual orm which is in seed orm latent.Te our most prominent relationships with God in the top most spiritualplanet called Vraya-Vrindavan are: (1) servitude – serving God as a servantmixed with riendship, (2) riendship – regarding God as a riend, (3)parenthood – regarding God as a son, and the highest o all, (4) conjugallove – regarding God as one’s lover (madhurya-ras).

When the living entity starts the process o continuously chanting thesacred names and becomes enlightened through the transcendentalsound, he will start to see clearly in the mirror o his heart the elevencharacteristics o his eternal spiritual body like his eternal relationshipwith God, his eternal name, his eternal age, his eternal orm, his eternalgroup, his eternal residence, his eternal service, his eternal specicinstruction, the highest summit o emotion, and so on. Tese are calledthe eleven characteristics o the eternal spiritual body (eka-dasa-bhavs).

*** Tus, it is proved that chanting the names o God:


is the lie o all transcendental knowledge, which has been compared to awie or consort. Te internal pleasure giving potency o God is compared toGod’s beloved consort. Tis potency is especially notable in the context o the description o God’s divine conjugal love.

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5. In creases th e ocean o f bliss:

When the gross and subtle bodies o the soul have been completely

destroyed, his innitesimal nature becomes evident. At that time, onaccount o the soul’s eternal orm being innitesimal, it may be assumedthat his constitutional happiness is also innitesimal. In order to dispelthis apprehension, Shri Chaitanya Mahaprabhu inorms us, that thetranscendental names o God are an ever-increasing ocean o bliss.

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

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In other words, Shri Krishna Sankirtan perormed in the liberatedcondition (upon the living entity’s attainment o his pure spiritual orm)unlimitedly expands the inherent transcendental pleasure o the soul by

virtue o the pleasure potency o the Lord.

6. En ables on e to taste com p lete n ectar at every step:

In that condition, the soul - being eternally situated in one o the eternal

transcendental relationships with God, either in servitude, riendship,parenthood or conjugal love - relishes complete nectar at every step by

virtue o the ever increasing reshness o his attachment to the supremeLord, Shri Krishna.

n

Sh ri Kr ish n a, th e Sup r em e Absolute Tru th ,

h as four un ique qualities:

1. Th e sweetn ess of His p astim es.

He is a surging ocean o astonishing pastimes. In Lord Krishna’ssupremely captivating pastime o the rasa dance, he perorms amoroussports with His beloved damsels (gopees), demonstrating the highestexpression o divine conjugal love or God.

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Th e Rasa Dan ce

Th e h igh est and sweetest p astime o f Divin e Love

between Lor d Krishn a an d His etern al con sorts the gop ees.

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2. Th e sweetn ess of His love:

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

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3. Th e swee tn ess of His flute:

Te sweet and mellow sound o His ute attracts the minds o everyonewithin the three worlds:

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4. Th e sweetn ess of His for m :

Te extraordinary beauty o His personal orm, which is bent in threeparts, astonishes all moving and non-moving entities.

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Tese our unique qualities o Lord Shri Krishna are eternally resh. Although the souls who have awakened their love or God

continuously drink these aspects o the Lord’s sweetness, they remainunsatiated and hanker or more. Tereore they unceasingly drink that sweetness in endlessly new varieties.

7. It bathes com p letely th e body, m ind an d soul:

A doubt may be raised here. Te longing or endeavour or one’s own

enjoyment is opposed to pure transcendental spiritual love. Whenthe soul is relishing the ever-resh bliss o pure spiritual love orGod, he is also enjoying. Ten how could such a condition be calledthe untainted spiritual bliss o transcendental love? As i to dispelthis doubt, Shri Chaitanya Mahaprabhu, the crest jewel o all saintsin the renounced order o lie, has used the qualiying 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 resh.

In the stage o purelove or God, thetranscendental blissor God is completely pure. In other words,because the living

entity in the statuso pure love or Godgives unadulteratedbliss to the Lord, he isdevoid o any selshmotive or personalenjoyment.

Upon the attainment o one’s eternal spiritual orm, the living entity becomes a maidservant o God’s eternal consort, Shri Radha, who is theembodiment o the pleasure giving potency o God, the personicationo pure love or Krishna and is always absorbed in the ecstasy o the

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uppermost stage o transcendental love or God. Te living entity thus, tastes

unlimited spiritual bliss in connection with the amorous pastimes o pure lovebetween the ever-youthul Divine Couple. Tereore, there is no possibility o the living entity having even the aintest trace o material desire orenjoyment, which is completely opposed to the nature o pure love or God.

Te words “thoroughly bathes the body, mind and soul” have been usedto indicate supreme purity, completely devoid o the aults o merginginto the impersonal existence o God and becoming one with Him or any

selsh sense enjoyment.

Chanting the names o God is thus decorated with seven transcendentalqualities. It is the embodiment o eternity, bliss and knowledge.

May Shri Krishna Sankirtan be thoroughly victorious, especially inrevealing the astounding pastimes o pure amorous love between theyouthul Divine Couple: Shri Radha and Krishna.

*Commentary by Shrila Bhaktivedanta Narayan Maharaja:

Te transcendental names o God are like a new bud o a lotus ower.By constantly chanting the names o 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 o the practitioner.

Tereaer, God’s orm, His transcendental qualities, His pastimes andassociates, all become maniest within the heart. Te devotee directly perceives all o these within. He also perceives the delightul amorousaairs o pure love between the youthul Divine Couple. In the end, hegives up this material body and, obtaining thus his eternal spiritual orm,enters into the pastimes o the Lord.

It is thereore said that these transcendental names o God, which revealthe most elevated pastimes o amorous love between Lord Krishna andHis beloved consort Radha, should be especially gloried.

***

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Ch aitan ya Ch ar itam r ita- An tya-lila, ch ap ter 20.11,13,14:

“By the perormance o Shri Krishna Sankirtan , all ourunwanted desires, misgivings and impurities o the heart aredestroyed and the heart becomes puriied. he reactions tomany lietimes rom sinul activities are eradicated and, alongwith them, material existence consisting o repeated birth anddeath, which is a consequence o those impious activities.All kinds o benedictions arise rom chanting the names o

God. All varieties o devotional practices giving rise to puretranscendental devotion in the stage o pure love (prema-

bhakti) are instigated by it. Pure love or God arises and onebegins to taste the nectar o this love (krishna prema ). heSupreme Lord Krishna is then obtained. Finally, one reachesspotless purity and is thoroughly cooled and rereshed by complete immersion in the nectarean ocean o service to God.”

Geetavali I By Shrila Bhaktivinode Thakura

Adopting the sentiment and goldenluster o His beloved consort ShriRadha, the son o mother Sachi,the Golden Lord and supremedeliverer o the allen conditionedsouls o this dark iron-age o Kali,Shri Chaitanya Mahaprabhu wouldchant the sacred names o Godwhile absorbed in a deep emotionalstate. By the potency o His singing,not only the sinul and materially aficted people in this dark iron-age were delivered, but the birds,beasts, insects and worms as well.

While describing the glories o theholy name, He spoke as ollows:

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“Chanting the sacred name o God thoroughly cleanses the mirror o theheart. It very easily extinguishes the blazing orest re o material existenceand dissipates, once and or all, the threeold miseries arising rom one’sown body and mind, rom other living entities and rom material natureand demigods.

“Just as the moon, by its nectarean soothing and cooling rays, causesthe white lotus to bloom, the sacred name makes the white lotus o puredevotion, on the level o ecstatic transcendental emotion, to bloom in our

hearts, which is the highest benediction or the living entities. May there beall victory or Shri Krishna Sankirtan , the embodiment o the variegatedmaniestations o transcendental devotion or God.

“Unalloyed devotion is the embodiment o the highest knowledge and itis like a new wie. Shri Krishna Sankirtan is the lie o transcendentalknowledge in the orm o pure devotion. May there be all victory again andagain or the chanting o the sacred names o Shri Krishna, which maniests

the eternal constitutional orm o the living entities.

“Shri Krishna Sankirtan expands the unathomable unlimited ocean o transcendental bliss. May there be all victory or the chanting o the sacrednames o God, which is an inundation o transcendental bliss. Chantingthe names o Krishna enables one to taste ever-increasingly resh nectarat every step.

“May there be all victory again and again or the chanting o the sacred nameso God, which bestows love or Him. Te sacred name orever bathes andimmerses the chanter in this love. May there be all victory again and againor the chanting o the sacred name o Shri Krishna, which is a storehouseo love o God.”

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nCommentary

By Shrila Bhaktisiddhanta Sarasvati Prabhupada

I oer my respectul obeisance unto Shri Krishna Sankirtan . May therebe all victory to the transcendentally situated, sel-realized, enlightenedspiritual master, who is constantly engaged in the perormance o chantingthe transcendental names o God, and to Shri Chaitanya Mahaprabhu, whois the personication o Shri Krishn a Sankirtan .

Out o innumerable dierent kinds o processes o devotional practice, many limbs o devotion (bhakti) have been described in Shrimad Bhagavatam andin Shri Hari Bhakti Vilasa. In bhakti, sixty our limbs o devotion have been

described in connection with devotional service inspired by the scripturalrules and regulations and the devotional service impelled by a spontaneousmood in the heart.

In the statements o the Prince Prahlada Maharaja, ound in India’s classic jewel-like literature the Shrimad Bhagavatam, we nd reerence tounalloyed devotion. Shri Chaitanya Mahaprabhu has said, “out o variouslimbs o devotion, chanting the names o God is the topmost perormance.”

*Editor’s Note

Tere are 64 limbs o devotion rom which nine are prominent: (1)Hearing, (2) chanting and (3) remembering the Lord’s names, qualities,orms, pastimes and character, (4) serving His lotus eet, (5) worshipingHim, (6) oering prayers, (7) rendering service, (8) making riendship and(9) oering completely one’s sel to the Lord. From these nine prominent

limbs o devotion, the limbs o hearing, chanting and remembering aresuperior. From these three limbs, Shri Krishna Sankirtan is topmostor all o the 64 limbs o transcendental devotion are included within.

* * *

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Learned scholars o the Absolute ruth have described the supremenon-dual substance in three dierent stages. When that non-dualsubstance is realized exclusively through the unction o the knowledgepotency it is reerred to as “Brahman,” the impersonal aspect o God,which is the eulgence emanating rom His personal spiritual body.When the Lord is realized through the combined unctions o the existence potency and the knowledge, He is reerred to as“paramatma ,” the localized portion o God within the hearts o all living entities - the supersoul. When He is realized through the

unction o all potencies - (the existance potency, the knowledgepotency and the pleasure giving potency) - that supreme truth isreerred to as “Bhagavan,” God´s transcendental personal orm.

When the Absolute ruth, or in other words the personal aspect o God (Bhagavan), is viewed in terms o His opulence or majesty, He isknown as Vasudeva-Krishna.

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Lor d Krish n a, Th e Prin ce of Vr aja

When He is viewed in terms o His sweetness, He is known as the sono the King o Vraj, the beautiul Lord Krishna,VrajendranandanaShyamasundar, the topmost relisher o transcendental loving mellows.

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One o the personal orms o God known as Shri Narayan is served

primarily in the moods o neutrality and servitude, expressing thesentiment that “You are the master and I am your subordinate servant”.Te relationships o riendship and parental love are aintly present, butbecause the natural eelings o intimacy are somewhat crippled by the senseo the Lord´s majesty o awe and reverence, they are only counted as hal.

Vrajendranandana Shri Krishna, however, is served in all ve principaltranscendental relationships (rasas), expressed through neutrality, servitude,riendship, parental love and conjugal love.

Lor d Nar ayan

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Shri Krishna is the Supremeruth and the original sourceo all maniestations andincarnations. His rst direct

expansion, Baladev Prabhuis identical to Him althoughHe possesses dierent bodily eatures. Krishna is blue andBaladeva is white. Baladevaprabhu maniests millions o spiritual planets in the abodecalled Maha Vaikuntha.He is situated there in Hiscuadruple expantions suchas Vasudeva, Sankarshan,Pradymna and Aniruddha.He also maniests millionso material universes andmaintains them.

Sh r i Baladeva Pr abh u

When transcendental sound (mantra ) is recited only within the mind itis called japa . At that time, the chanter attains the perection o the goalupon which he has xed his mind. But kirtana , which is executed with

vibration o the lips, yields a greater result than japa . When chanting isdone audibly with movement o the lips it is superior to japa becauseone derives great benet by hearing the sound vibration. Simultaneously,others who hear such kirtana also derive benet. Tus, there is benet

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both or the chanter and or the hearers.

Te word Sankirtan means kirtana which is complete, or inother words, chanting which is perormed in ull knowledge o one’s eternal relationship with God and ree rom all impurities o the heart and oences. Tis reers to that kirtana or chanting inwhich the perormance requires no assistance rom any other limbo devotional practice. Partial chanting o the sacred name o God isnot called sankirtana. When there is partial or imperect chantingo the sacred name o God, the soul does not attain the ull eect.

As a result, many people all into doubt about the potency o thesacred names o Krishna. Tereore, let there be all victory or theperect and complete chanting o the sacred names o Lord Krishna.

By discussing material topics, one obtains ragmentary materialhappiness. In the transcendental realm, Shri Krishna is the only objecto attainment. Tere is no possibility o there being any materialobjects there. Tereore, by chanting the sacred name o Shri Krishna,one obtains all kinds o perections, which are transcendentalto material nature. Out o various types o perection, seven inparticular are certainly obtained by Shri Krishna Sankirtan . Teseseven types o perection are being described here.

1. Sh ri Krish n a San kir tan clean ses th e m irr or of th e h eart :

Chanting the sacred names o God cleanses the mirror o the heart

o the living entity. Te mirror o the heart o the conditioned soulis thoroughly covered by the dust o material contamination. Tismaterial contamination, which is representative o the soul’s state o aversion to the Lord, is o three types: (1) the living entity who hasbecome averse to God is lled with desires separate rom the interesto God, (2) enjoyment o the ruits o material worldly activities and(3) renunciation o worldly aairs that is not undertaken or thepleasure o God.

Chanting the names o God is the most eective instrument orcleansing the dirt rom the mirror o the living entity’s heart. As longas the dirt o material contamination is present, the pure spiritual orm

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o the living entity is not reected in the mirror o the heart. Tereore,the three kinds o contamination mentioned above are all orms o

deceit, which obscure the true vision o the sel. Tey are obstaclesthat completely cover the heart o the soul. By the chanting o sacredsound all these obstacles are removed. Finally, when the mirror o theheart is cleansed by Shri Krishn a Sankirtan , one’s pure spiritual ormis reected in the mirror o the heart and one understands, “I am aneternal servant o God.”

2. It extin guishes the blazin g for est fire o f m aterial existence:

Externally, this material world appears very beautiul, charming,and pleasing. But in reality, it is just like a blazing re within a denseorest. Tis material world is blazing with innumerable suerings.As a blazing re thoroughly destroys all the trees and animals o theorest, the orest re o material existence in the shape o repeatedbirth and death constantly burns the living entities that are averseto God. But when one takes up the chanting o the transcendentalnames o God under the guidance o a genuine sel realized spiritualmaster and Vaishnava saints, then even while residing in this materialworld, one becomes competent to extinguish the blazing re o material existence. Tis is due to one’s adopting an attitude, which isavourably disposed toward God. By chanting the names o God allthese miseries are driven away. 3. It diffuses the moon rays of ecstatic spiritual emotions,

causing the wh ite n igh t lotus of our h earts to bloom , thereafter

bestowin g th e h igh est welfar e for th e livin g en tity:

Complete chanting o the names o God diuses the radiance o supreme auspiciousness. Just as the soothing rays o the rising mooncause the white lilies to bloom and thus enhance their whiteness,chanting o the names o Krishna expands the good ortune o theliving entities. Good ortune cannot be had by independent orseparate desires rom those, which are exclusively meant to please

the Lord. Likewise, it cannot be had by activities that are donewith the intention to attain something in return (karma ) or by knowledge aimed at the impersonal aspect o God (gyan ). hisShri Krishna Sankirtan promotes the highest welare o the soul.

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4. It is th e l ife an d sou l of all tran scend en tal kn owledge:

wo kinds o knowledge have been described in the Mundaka Upanishad :material knowledge and transcendental knowledge. Indirectly chantingthe names o God is the lie o material knowledge, but it is the lie and soulo transcendental knowledge. By the inuence o chanting these names,the conditioned soul becomes liberated rom the alse ego arisen rommundane knowledge and he obtains knowledge o his eternal relationshipwith God. Te goal to be obtained by transcendental knowledge ischanting the names o Krishna. By this, God Himsel is obtained.

5. In creases the o cean of tran scen den tal bliss:

Shri Krishna Sankirtan expands the ocean o transcendental bliss orthe living entities. Te word “ocean” cannot be applied to a small reservoiro water. Tereore, the unlimited bliss that arises rom the chanting o the sacred names o Krishna can only be compared to a boundless ocean.

6. En ables on e to taste com p lete n ectar at every step :

Shri Krishna Sankirtan causes one to taste complete nectar at every step.In the relishing o transcendental spiritual mellows, there is neitherdeciency nor incompleteness o spiritual pleasure (ananda ). By theperormance o chanting God’s names, one relishes the complete anduninterrupted bliss o spiritual loving mellows at every moment.

7. It bathes com p letely th e body, m ind an d soul:

Even transcendental objects become sotened when the names o Godare chanted. In the material realm, the body, mind and soul are notonly puriied by the chanting o God’s names, but are undoubtedly sotened as well.

he living entity that is engrossed in bodily designations becomescovered with the dirt o the gross and subtle body. By the power o the sacred names o God, all these contaminations are cleansed away.When attachment toward mundane existence is vanquished, the living

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entity that is now acing the Lord obtains the cooling and soothingservice o the Lord’s lotus eet.

Shrila Jeeva Goswami has written in Bhakti Sandarbha (273) and in hisKrama Sanda rbha commentary on the Shrimad Bha gava tam:

“Tis means that although in this dark iron-age o quarrel andhypocrisy it is necessary to perorm the other eight limbs o devotion, they must be perormed in connection with the chantingo Krishna’s names, Shri Krishna Sankirtan. By this method,transcendental devotion is ully accomplished.”

Ver ses from Divin e Secr et Sp iritual Practices -Bha ja n Ra ha sya

by Shrila Bhaktivinode Thakur

1. Cleansin g th e m irr or of th e h eart:

In material existence, the heart is covered by attachment or mundaneenjoyment, oences, lust, anger, greed, bewilderment, pride and envy.Shri Krishna Sankirtan cleanses the mirror o the heart rom all theseimpurities. Tis is possible because the names o Krishna are not materialbut purely spiritual, ull o eternal existance, knowledge and bliss, asdescribed by Shri Rupa Goswami in the seventh verse o Namastaka :

“O Divine Name! Destroyer o the numerous suerings o thosewho have taken shelter o You! O embodiment o delightultranscendental bliss! O great estival or the residents o thetranscendental spiritual world (Gokula)! O All Pervading One!O Krishna, time and again I oer respects to You, who is thecomplete orm o God.”

2. Ex tin guish es the blazin g for est fire of m ater ial ex isten ce:

Te blazing orest re o material existence in the orm o repeatedbirth and death and the three-old miseries arising thereo is eortlessly extinguished by perorming Shri Krishna Sankirtan . Tis is conrmed

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in Shrimad Bhagavatam (6.2.46):

“Tereore, or persons desiring release rom material bondage,there is no method superior to the chanting o the names o the Supreme Lord at whose eet all the places o pilgrimagereside. Such chanting destroys the root cause o sinul activity.Consequently, by perorming Shri Krishna Sankirtan, one willnever again become implicated in activities that create reactions.Tis is not the case, however, with material methods o atonement,because even aer such perormances, the heart again becomescontaminated by the modes o passion and ignorance.”

3. Diffuses the m oon r ays causin g th e wh ite lotus of sup r em e

fortun e to bloom :

Chanting the sacred names o God emits nectarean rays, which causethe white night lilies o supreme ortune to bloom. Just as the moon’s

rays cause the night white lilies to blossom and become very ragrant,the sacred names, by the transmission o their potency, cause all kindso good ortune to arise or the living entities. Te ollowing verse romthe Skanda Purana has been cited as evidence o this in the Hari-

bhakti-vilasa (11.234):

“O all that is auspicious, the sacred name o Shri Krishna standssupreme. O all that is sweet, the sacred name is sweeter still. It

is the eternal, ully spiritual ruit o the wish-ullling tree o theentire Vedas. O best o the Brigus! I anyone even once chants thesacred name o Lord Krishna, either with aith or indierently,but ree rom any oense, the sacred name immediately delivershim rom the ocean o material existence.”

*Com m en tary by Sh rila Bh aktivedan ta Narayan Mah araja:

In his Dig-darshini commentary on the verse above, Shrila SanatanaGoswami has explained that the word “cheet-svarupam” means“chaitanya-brahma-svarupam .” Tis means that the transcendental

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name o God is the embodiment o that Brahman (God) which is endowedwith ull consciousness. In other words, the transcendental name o God

is identical with the Supreme Lord Himsel. Te words “sakrid api”mean that i the sacred name is chanted even once, everything even upto liberation or salvation ollows as a necessary result. Sanatana Goswamiemphasizes this point by using the imperative orm “bhavet” meaningthat it must be so. He says that the sux “pari” in “parigeetam” indicatesthat even i the sacred name is uttered indistinctly or incompletely, it willdeliver such a result.

he suix “pari” alters the meaning o words in many dierent ways. Itexpresses the ollowing ideas: against, opposite to, except, round about,abundantly, richly, in high degree and so on. Shrila BhaktisiddhantaSarasvati Prabhupada has interpreted the word “pari” in a dierentsense. He takes it in the sense o distinctly or ully, meaning thatthe sacred name should be chanted without oence. I the sacredname is chanted in this way, it will immediately deliver the chanter.

*** 4. It is th e life an d sou l of all tran scen den tal kn owledge, wh ich

is com p ar ed to a wife:

Te sacred names o God are the lie o all transcendental knowledgewhich is compared to a wie. Tis is supported in the Garuda Puran a

as ollows:

“O best o Kings! I you desire to obtain that top most knowledgeby which the supreme goal is attained, then with great respect anddevotion, chant the sacred names o Shri Govinda (God).

*Com m en tary by Sh rila Bh aktivedan ta Narayan Mah araja:

In his Dig-darshini commentary on this verse, Shrila SanatanGoswami explains that the word “knowledge” reers to that whichconcerns the glories o the topmost devotional service to God.By chanting the sacred name o Govinda one easily obtains such

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knowledge and, consequently, the supreme destination knownas param padam . Param padam does not reer to attainment

o the impersonal aspect o God, the light or salvation. Beyondthe impersonal aspect o God and His eulgent light, beyond theunlimited spiritual planets which are predominated with opulence,awe and reverence (Vaikuntha), beyond the eternal abode o LordRamachandra and Sita (Ayodhya) and beyond the place o VasudevaKrishna (Mathura), is the attainment o the service o the lotus eeto Shri Krishna in the highest spiritual plane called Vraja-Vrindavan.his destination is what is reerred to as pa ram pa dam . his highest

ruit is obtained by the chanting o the name o God alone, not by any ordinary knowledge.

***

*Editor ’s n ote:

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

he top most planet is called Vraja-Vrindavan. In this planet, theOriginal Personality o God known as Lord Krishna, eternally enjoyspastimes o Divine Love with His eternal consort the Goddess Radha.Here, the relationships with God are intimate and completely devoido the sense o reverence, ear and awe. God is never seen like supreme

master but rather, as a near and dear riend, as a beloved son or asan intimate lover. By the divine spiritual illusionary potency calledyogamaya , all the associates o Lord Krishna are into the illusion thatHe is an ordinary cowherd boy. Lord Krishna, who is the controllero all lesser controllers, the cause o all causes and the origin o all,is also covered by that mystical illusion by which, He thinks to bean ordinary boy. He thinks that He is enjoying the relationships o intimate cowherd riends, o being the son o Mother Yasoda andFather Nanda Baba, taking birth directly rom her womb, and as aintimate lover o the gopees. All His associates also are into this divineillusion where they think that Krishna is their riend, their son or lover.Tis realm is described beautiully in the Bra hma Sa mhita 56:

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expansions reside. Some o His incarnations are known as Vishnu,Narayan, Narasimhadev, Kurma, Matsya, Buddha, Vamandeva etc. Tese

personalities exist eternally with Teir eternal consorts, the Goddesses o Fortune (Lakshmis). In this realm o opulence, God is served in the moodo awe and reverence, with much respect and ear. Te sense o “You aremy master and I am Your servant” is present there. Tere is no sense o intimacy because it is crippled by the sense o awe, ear, and reverence.

Aer these spiritual planes, there is the realm o divine spiritual lightwhich is known as the brahma jyoti. Tis light is the eulgence thatemanates rom the spiritual body o God and His incarnations.

Beyond nirvana, beyond the spiritual light knows as the brahma

jyoti, (the impersonal aspect o God which is the aim and object o theBuddhists, ollowers o ao, Zen, Brahmavadis and Mayavadis), existsthe Original Personal orm o God, His unlimited plenary expansionsand incarnations, which reside in these spiritual planets and abodes.

Tereaer, we nd the area between the spiritual worlds and the materialuniverses called the marginal region (tatastha ). In this marginalarea, the ocean o cause exists and is called Karana ocean. Here LordMaha-Vishnu lies down in its waters and when he exhales, millions o universes emanate rom His pores; when He inhales, they go againinside o His pores.

From the glance o Maha Vishnu, millions o souls emanate. Some soulsglance towards the spiritual realm and immediately enter that spiritualplane. Tese souls are called liberated souls. Other souls who glance tothe other side, the material universe, at once enter that material realmand are bound by the material energy, entering the unlimited cycles o birth and death, going through 8,400,000 dierent species o lie. Tiscycle is called a samsara. Tese souls are called conditioned souls orsouls who are covered by material energy.

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In this picture we see Lord Krishna in His eternal abode Vraja Vrindavan.he light that emanates rom His spiritual body is the spiritual lightor impersonal brahma jyoti the goal o the buddhists, mayavadis,ollowers o ao, Zen. etc-. Maha-Vishnu, Lord Krishna’s irst Vishnuexpansion, is lying in the Karana causal ocean in the marginal region.Maha-Vishnu holds a lotus lower, a conch, a spinning disk and a macein each hand. From Him millions o universes emanate rom His poreswhen He exhales, and they re-enter His body when He inhales.

End o editor´s note ***

It is urther stated in the Shrimad Bha gava tam (3.5.40):

“O Father! O Lord! In this material world the living entities who

have turned their aces away rom God are always overwhelmedby the three types o miseries caused by their own mind and body,by other living entities and by material nature, thus, they areunable to nd any happiness or peace. Tereore, O Personality o Godhead, equipped with transcendental knowledge, I am takingshelter o the shade o Your lotus eet.”

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*Com m en t by Sh rila Bh aktivedan ta Narayan a Mah araj

Te words “with ull knowledge” mean with transcendental devotion.Out o all types o knowledge, transcendental devotion (bhakti) is the bestbecause by it God becomes revealed.

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

“hat by which one’s attention is concentrated upon theSupreme Lord is called knowledge.”

In connection to this, Shrila Bhaktivinode Takur has composed two verses explaining how the sacred name o God is the lie o such knowledge(Divine Secret Spiritua l Practices - Bha jan Raha sya 1.21):

“Only by transcendental devotion can one’s attention be drawnupon the lotus eet o the Lord. Tereore, the knowledge beingreerred to here is bhakti. Tis knowledge dissipates ignorance. Tenames o God are the lie o knowledge, who is like a wie, by whichthe consciousness becomes rmly situated at the lotus eet o ShriKrishna, and one is engaged in the service o His lotus eet.”

5. In creases the ocean of tran scen den tal bliss:

Chanting the names o God expands the ocean o transcendental blisswithin the heart, as it is stated in the Shrimad Bhagavatam (8.3.20):

“Te one pointed devotees who are ully surrendered unto theLord become immersed in the ocean o bliss by chanting andreciting the transcendental pastimes o the Lord, which areastonishing and supremely auspicious. Tey have no desire otherthan to obtain the lotus eet o God. I pray unto that SupremeBrahman, who is the Supreme Personality o Godhead.”

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6. One tastes p ur e n ectar at ever y step :

When the mirror o the heart is cleansed by chanting the sacred names o the Lord, then all types o good ortune arise or the chanter. Tereaer,he attains perception o his constitutional identity. For one who chantsthe sacred name in that stage o attainment, the ocean o transcendentalbliss is enlarged and he tastes complete nectar in newer and newer

varieties at every step.

*Com m en tary by Sh r ila Bh aktivedan ta Narayan a Mah araj:

An ordinary conditioned soul that is covered by the material deludingenergy will not experience transcendental bliss when he chants theholy name. When, however, one chants the names o God accordingto this process - in other words, when one chants the sacred namewith love and transcendental spiritual emotion, ater having reed

onesel rom all unwanted desires and impurities o the heart, andhaving attained one’s eternal spiritual orm - he will then taste thenectar o the name at every step.

*** It is thereore said in the Padma Puran a :

“I oer my respectul obeisance again and again unto thelotus eet o that person whose heart trembles with bliss uponchanting and hearing the sacred name o Krishna, whosebodily hairs stand on end and dance due to ecstasy and whois expert in delivering the conditioned souls who are sunk inthe mud o the ocean o material existence.”

7. It bath es th or oughly the inter n al an d extern al body:

Te sel is thoroughly cleansed by bathing in the holy name. As it isstated in the Shrimad Bha gava tam (12.12.48):

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“By describing the transcendental characteristics or pastimes o the Supreme Lord or by hearing His glories, the Supreme Lord Shri

Krishna enters within the heart (in the orm o transcendental sound) anddrives away all ignorance exactly as the sun drives away darkness. Just as apowerul wind blows away a mass o clouds, hearing the narrations o theLord’s pastimes eradicates all the suerings o material existence.”

Te ignorance reerred to here is the various contaminations o the heartsuch as our unwanted desires, impurities and misgivings and also theoences committed to the sacred name o God and to the saintly Vaishnavas.

Shrila Bhaktivinode Takur has composed the ollowing Bengali verse inconnection to this (Divine Secret Spiritual Practices):

“All varieties o unwanted desires, impurities and misgivings o the heart as have ever been heard o or experienced, are destroyedby chanting the sacred name o Shri Krishna. Te Supreme Lord,

through the medium o hearing the narrations o His transcendentalpastimes, enters the heart and completely destroys the extensivematerial contamination. By taking shelter o the name o ShriKrishna, the mirror o the heart is cleansed and very quickly thesoul attains the treasure o love or God (Krishna prema ).”

he sacred name o God is ully conscious and it is the personiicationo sweetness and transcendental loving mellows (rasa ). As stated in

the Namastaka (8):

“O Krishna name! You are the lie support o Shri Narada’smusical instrument the vina. You are the crest upon the waves o nectar arising rom the ocean o sweetness. Tereore, may Youalways appear very prominently on our tongues accompanied by great attachment.”

Particularly liberated persons who have attained spiritual perectionand sel-realization worship the sacred names o God. Simply by chanting a shadow o the pure names o God, all misery and distress isdissipated. As stated in the Namastaka (2):

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“O Krishna appearing in the orm o the holy name! Great sagessuch as Narada and others constantly chant Your glories. For

the delight o all humanity, You have appeared in the rom o transcendental syllables. Although You are directly the SupremeLord, Shri Krishna Himsel, You appear in the orm o syllablesor the benet o people in general. Even i one chants thesacred name o the Lord indierently, or in other words, withthe our kinds o shadow in the name - to indicate somethingelse, jokingly, or musical entertainment or neglectully - thesacred name is competent to destroy the most grievous sinsand thus nulliy all severe material alictions. hereore, Oranscendental name, may there be all victory unto You!”

It is thereore stated in Shri Cha itanya Bha gava ta (Madhya 23.76-78):

“Shri Chaitanya Mahaprabhu said, ‘I have spoken this greatmantra,now all o you return home and perorm silent chanting and loud

singing o the sacred name with great love and aith, keeping track o the number o rounds you chant. By this practice, all kinds o perection will arise. Always chant the holy name, or there are norules and regulations regarding its perormance. At every moment,in any place, utter these great names o God.”

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How should one chant the names o 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 delight

By Shrila Bhaktivinode Thakur

Four symptoms are observed in the practitioner who chants thesacred name o God ree rom all oences: (1) natural humility borno complete detachment rom material sense gratication, (2) purecompassion devoid o envy, (3) purity o heart ree rom materialisticalse ego and (4) an attitude o respect towards everyone in accordancewith their respective positions.

Mor e h um ble th an a blade of grass:

When the sacred name, which is the personication o transcendentalloving mellows (rasa ), makes its appearance in the heart o thepractitioner, it overwhelms his heart and he begins to think thus:

“Aho, I am by nature innitesimal consciousness and a servanto Shri Krishna. I have absolutely no use or mundane materialobjects. Alas! Alas! Due to my apathy towards the Lord, I now nd

mysel in a miserable plight. I have allen into the cycle o repeatedbirth and death and I am being scorched by various kinds o afictions. By the mercy o the spiritual master and the Vaishnavasaints, I have now understood that only executing the spiritualpractices o devotion unto the Supreme Lord can dissipate my indierence. By becoming situated again in my constitutionalidentity, I can obtain love or the Lord. Tereore, until by thegrace o God I obtain release rom material existence, I shall

have to take support o the principle o appropriate renunciation.While cultivating that knowledge which is relevant to thedevelopment o my relationship with God, I will accept only thosethings which are appropriate or the maintenance o lie.”

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“Misery arising rom scarcity, disease, lamentation and old age,as well as happiness arising rom wealth, good health, strength,

knowledge, and so on are all maniest reactions o my ownprevious activities. Tese I will certainly have to enjoy or suer.Loss and gain, lie and death, happiness and distress are nottranscendental, meaning that they have nothing to do with theultimate spiritual reality. Tereore I have absolutely no use orthese mundane subjects. Tinking in this way, I shall say withgreat humility, ”Alas, Alas! Krishna! O Golden moon-like Lord!Chaitanya Mahaprabhu! O Lord o my very lie! When shall I

obtain unadulterated service unto You? Please be merciul uponthis wretched and allen 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 orest.’”

“Even though grass is a material object, its ego in respect to matteris natural and reasonable. But my ego in respect to the present

subtle and gross material bodies is undamentally wrong, becauseit is not related to my pure constitutional spiritual nature. Te egoo grass is real, but my material ego is unreal. Tereore it is only proper or me to become even lower than a blade o grass.”

Mor e toleran t th an a tree:

Te meaning o the statement “more tolerant than a tree” is that the tree

is so tolerant it does not neglect to oer its shade and sweet ruits evento the person who comes to cut it down. Because the devotee o Krishnais even more merciul than the tree, he does good to all, both riendand enemy. Tis compassion, ree rom envy, is the second symptom o saintly persons engaged in chanting the names o God.

Persons who chant the sacred name ree rom all oences think as ollows:

“O Lord, my associates, who are all among the group o conditioned souls which are covered by the material deludingenergy, are very unortunate. How may they obtain attachmentor Your all-auspicious holy name? Being blinded by the materialdeluding energy, they are submerged in the happiness and distresso wie and husband, children, wealth and property, victory and

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deeat, loss and gain and birth and death. Tey are lled withunwanted desires and impurities in the heart and have not even

the slightest detachment rom mundane matter. Te stringentropes o innumerable desires or sense enjoyment bind them. Atall times, they are busily engaged in seeking the ruit o their work and knowledge about the impersonal aspect o God. Te ruito the activities perormed to obtain a reward is the momentary happiness o material enjoyment available in this world or in theheavenly planets. Tis momentary happiness ultimately leads tosuering. Te ruit o knowledge aimed at the impersonal aspect o God is liberation or salvation. How may the desire be awakened inthem to perceive their eternal transcendental spiritual body?”

Speaking thus, the practicing devotee, being deeply moved withemotion, begins to sing in a very loud voice (Brihan-naradiyaPurana (38.126):

“In this dark iron-age o Kali, there is no other way, there isno other way, there is no other way, than chanting the names

o Lord Hari, the names o Hari, the names o Hari”

Absen ce of false p r estige: Te word “prideless” indicates the third symptom o the practitionerengaged in the perormance o chanting the names o God, namely,that he is ree rom alse ego. All egotism arising rom mystic powers,material opulence, wealth, beauty, high birth, social status, strength,

prestige and high position associated with the gross and subtle bodies o the living entity, who is bound by the deluding material energy, is alseand opposed to his real identity. o be ree rom such alse designationsis to be devoid o alse ego.

One who, in spite o possessing all these qualications, is urtherornamented with the qualities o tolerance and reedom rom alse egois most competent to chant the names o God. Such a pure practicing

devotee, completely renouncing the pride o being a saintly Brahminpriest, a householder, or the egotism o being in the renounced ordero lie, xes his mind exclusively on the lotus eet o Shri Krishna andengages constantly in chanting the names o God.

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Offerin g all resp ect to o th ers:

Lastly, the words “oering respects” indicates the ourth symptom o apractitioner engaged in the chanting o the holy name, namely, that heoers respect to everyone as bets their respective spiritual position.Understanding all living entities to be servants o Krishna, they bear noattitude or malice or vengeance towards anyone. Tey please everyonewith their sweet words and auspicious behaviour, which are intendedor the good o the entire world. Tey humbly oer respect as bets any individual’s position, whether he be a qualied Brahmin priest or otherdignied person o this world, or whether he be an exalted demigod suchas Lord Brahma or Lord Sheev. Tey pray to them or the awakening o transcendental devotion (bhakti) unto the Supreme Lord. In particular,they thoroughly and lovingly engage themselves in the service o thepure devotees o the Lord.

Tus, Shri Krishn a Sankirtan , perormed with the our above-mentionedsymptoms, is the only method to attain the topmost perection o humanlie. Tis is the instruction o Shri Chaitanya Mahaprabhu, the incarnation

o God who delivers the conditioned souls in this age o Kali.

The Divine Nectarean Personality of Chaitanya (C.C. Antya-

lila 20.2.26) states :

“In spite o being very exalted, a chanter o the sacred nameconsiders himsel to be even more worthless and insignicantthan lowly grass. He is as tolerant as a tree in two ways. Even at the

time o being cut, a tree raises no protest. Although being driedup and on the verge o death, it will ask water rom no one. Yet toanyone who requests something rom it, the tree will oer its ruit,owers, wood, bark and sap - everything that it has. Te tree, whilepersonally tolerating all kinds o heat and rain, oers protectionto others rom the same hardships. Similarly, a Vaishnava saintdesires nothing or himsel, but gives everything to others andoers them protection to the extent o maniesting in their hearts

their eternal constitutional occupation o transcendental loveor God. In spite o being the most elevated person, a Vaishnavais devoid o alse ego. He oers respect to everyone as bets hisor her position, knowing everyone to be the residence o God.Such a person is genuinely t to chant the Lord’s holy name.

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Only those who chant the sacred name o God endowed withsuch qualications obtain transcendental love or Him”

Eight Divine Instructions

Song III from Geetavali

“I you desire to chant the sacred name o Shri Krishna, then youmust sincerely endeavour to acquire proper qualication. Give up

your alse material ego and consider yoursel to be more allen andinsignicant than lowly grass. Become as tolerant and orgivingas a tree. Abandon violence and the spirit o vengeance and giveprotection and maintenance to all. For the maintenance o yourown existence, do not create anxiety or anyone. Renounce yourown happiness and work or the welare o all others. Although youmay be a repository o all good qualities, shun the aspiration toacquire reputation and prestige. Know all living entities to be theresidence o God and humbly oer respect to everyone accordingto their spiritual position. Being thus possessed o our qualities -humility, compassion, respect or others and renunciation o thedesire or personal prestige - chant the sacred name o ShriKrishna. Crying again and again, Bhaktivinode prays at thelotus eet o the Supreme Lord: ’O my Lord, when will Yougive me the qualiication to chant Your sacred names?’”

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nCommentary

by Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakur

By his constitutional nature, the soul is an eternal servant o God.Tereore, whether residing in this world or in the spiritual world, the

chanting o the sacred name o God is the eternal occupational duty o the living entity. Te sacred name is both the means o attainment as wellas the object to be obtained, both or sel-ullment and or renderingbenet to others. Nothing else can be compared with it. By the chantingo the holy name, all types o benedictions arise, both or onesel andor others. Shri Chaitanya Mahaprabhu, out o His mercy upon theliving entities, composed the verse, “One should be more humble thana blade o grass” in order to describe how the living entities may chant

the sacred name ree rom oenses and semblances o the pure name.

Tose who have no inclination at heart to serve Krishna and who areintoxicated with material enjoyment can never acknowledge theirinsignicance. Such recognition is oreign to the unctional make-upo the hedonists. olerance is also absent rom their character. Tehedonists can never give up their alse ego and material prestige. Nomaterial sense enjoyer is inclined to oer respect to another materialsense enjoyer. Teir nature is to be envious o one another.

On the other hand, the saintly Vaishnavas, who are orever dedicated tothe worship o the holy name, are even humbler than a blade o grass;they are more tolerant than a tree; and while remaining indierenttowards their own prestige, they are always eager to oer respect toothers. In this material world, they alone are competent and able tochant the sacred name o the Lord constantly.

Te respect that pure Vaishnava saints oer to their respective spiritualmasters and other Vaishnavas is inspired by their innate propensity to honour others. In order to enthuse their ollowers or dependentsin spiritual practices o devotion, pure devotees display aectionand encouragement towards them. Tis is done out o their natural

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pridelessness. In other words, the respect, honour and aection that suchdevotees oer are due to the innate eelings o the heart. Pure devotees do

not consider such aectionate words o appreciation to be cheap materialattery. Furthermore, by tolerating the taunting remarks o the oolish,they exhibit their quality o orbearance.

Pure devotees constantly engaged in chanting the transcendental namesconsider themselves to be even lower than the straw in the street that istrampled beneath the eet o all living entities in this world. Tey neverthink o themselves as spiritual masters or Vaishnava saints. Tey consider

themselves to be disciples o the entire world and the most allen andinsignicant o all. Knowing every atom and every innitesimal livingentity to be the residence o God, they do not consider anything to beinerior to themselves. Devotees absorbed in chanting the sacred namenever desire nor request anything or themselves rom anyone else in thisworld. Even i others bear malice towards them or commit violence againstthem, they never retaliate nor adopt a vengeul attitude; on the contrary,they pray to the Lord or the welare o their tormentors.Te devotees who chant the sacred name adorned with the above-

mentioned qualities never abandon the devotional process received romtheir spiritual master in order to propagate new and divergent views.Tey do not abricate concocted verses and chant those in place o thetranscendental names o God:


o preach the glories o the holy name, to write books based on unalloyeddevotion to God and to perorm the chanting o the transcendentalnames, all under the guidance o the pure genuine spiritual master, is notopposed to the principle o Vaishnava humility. In such activities there isno transgression o humility, or the devotee always considers himsel tobe low and allen. Conversely, a alse display o humility through speechor behaviour, to deceive others or some ulterior motive, in one who islacking genuine simplicity, is not the true sign o humility.

Te topmost elevated devotees o the Lord, who are sel-realized andsituated in the transcendental spiritual position, while engaged in chantingthe holy name o God, never consider the moving and stationary entitieswithin this material world to be items or their own enjoyment; rather they see this entire material world as avourable or the service o God and His

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devotees. In other words, they see everything in this world as related toGod, they see all moving entities as servants o God and all non-moving

entities as enjoyable by God.

Tey never think this material world to be or their own enjoyment, but orKrishna’s enjoyment. Tey never invent new mantras, or transcendentalnames, giving up the chanting o the maha-mantra that they obtainedrom their spiritual master. Tey do not engage in propagating new theoriesand opinions.

o regard onesel as a spiritual master o Vaishnava saints is an impedimentto one’s humility. Tose who do not listen to the teachings o The DivineEight Instructions set orth by Shri Chaitanya Mahaprabhu, who areorgetul o their actual spiritual identity, who are greedy or prestigeand material gain and who are thus, anxious to obtain the status o aVaishnava saint or spiritual master to satisy their senses, can neverchant the sacred name o the Lord. A disciple who has aith in thesinging perormances o such persons also cannot obtain qualicationor hearing the holy name. Tereore, one should chant the sacred name

o the Lord while considering onesel lower than the straw in the street,being more tolerant than a tree, devoid o alse prestige and oering allrespect to others.

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n

Divine Secret Spiritual Practices

By Shrila Bhaktivinode Thakur

Always ch an t th e n am es of Lor d Hari:

Everyone should chant the sacred name o the Lord at all times. Tis isstated in the Shrimad Bhagavatam (2.1.11):

“Oh King, it has been decided by previous spiritual authorities thatwhether one be an unalloyed devotee, thoroughly detached rommaterial existence, whether one be desirous o elevation to the heavenly

planets, salvation or liberation, or whether one be a sel-satised yogi,one should in all cases hear, chant and remember the transcendentalnames, orm, qualities and pastimes o Shri Hari. Tese threeactivities o hearing, chanting and remembering the Lord’s names,orm, qualities and pastimes are considered to be the topmost processor spiritual practice and also the highest ultimate attainment. In otherwords, previous spiritual preceptors have determined, that these

three activities are both the means o attaining perection, as well asthe goal to be obtained, by such practice or all types o persons”.

First o all, one must give up the bodily conception o lie. Tis is stateden the Mukunda Mala Stotra (837) by Shriman Kulashekhar, an ancientking and pure devotee o Lord Krishna.

“O ool, o dull-headed creature, this constantly mutable body, which

is aficted by innumerable attachments, will surely perish oneday. What medicine are you seeking to remedy this situation? Justincessantly drink the medicine o the sacred name o Shri Krishna,which destroys the disease o this material existence, the source o all other diseases”.

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Shrila Bhaktivinode Takur has composed the ollowing Bengali versesin connection to this (Bhajana-rahasya (3.3)):

“Your material body, which is aficted by hundreds o attachments,will undoubtedly perish one day. It will then transorm intoashes, worms and stool and become most abominable to all.Tereore, to become attached to this body is certainly oolish. Omind, just listen to my truthul words. Te only remedy or this

disease is to constantly hear, chant, and remember the sacredname o Shri Krishna. Tis elixir o the Lord’s sacred name is theonly cure o all diseases.”

***

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Th e tran scen den tal n am es ar e th e supr em e wealth

Once, there was a Brahmin priest who had to marry his daughter, butto do so, he had to give a dowry to the husband and his amily. hepriest was very poor and could not pay the dowry so he became very worried. His anxiety increased at every moment. In order to give hisdaughter away in marriage, he careully worshiped Lord Sheev andprayed that he bestow great wealth upon him.

Ten Lord Sheev, being pleased with his worship and prayers, appearedbeore him. He instructed the priest to visit a Vaishnava saint that livedon the banks o the Yamuna River and assured him, that he would getall wealth rom the saint there. Lord Sheeva told the priest that thisVaishnava had a magical stone called the chintamani jewel, that canconvert anything into gold and ulll all desires.

Te Brahmin priest was very happy to hear this news and ran to theplace where Lord Sheeva indicated that the Vaishnava saint was residing.When he arrived, he saw a seemingly poor man with no materialpossessions or accommodations.

he Brahmin priest asked the Vaishnava saint with olded hands to givehim some o his wealth, as he urgently needed to marry his daughter.he saintly man smiled and told the Brahmin that he had no material

possessions, except or a very small loincloth used to cover his lowerbody and a small metal jug to collect water or to beg alms rom thepeople o the village. he saint suggested that the Brahmin must havemistaken him with someone else. he Brahmin priest explained thatLord Sheev had inormed him o a saintly man who lived on the bank o the Yamuna River and had a touchstone called the chintamani

jewel, which could give all wealth and gold. At that moment, the saintunderstood that through Lord Sheev’s mercy the priest had arrived, as

they were very good riends.Realizing this, the Vaishnava saint said, “Oh yes, yes. I had completely orgotten about this stone. It is here, somewhere buried in the sand.Please wait until I ind it.”

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Te saint began to look or the stone under the sand. Aer some time, he ound

the stone and oered it to the Brahmin saying, “here it is sir, please take it.”

aking the stone, the Brahmin priest went back to his house with a happy heart, planning to make the arrangements or his daughter’s wedding.When he was almost home he started to reect on the lie o the Vaishnavasaint and thought, “I this man has a chintamani stone that can giveall 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 orget he evenhad it? I he is so indierent to this chintamani stone, which the wholeworld desires, then he must have something much more valuable in hispossession. I shall go back and see what is so valuable that not even theslightest interest to possess this stone appears in his heart.”

Tinking thus, he returned to the Vaishnava saint and revealed hisdoubts about him. Te Brahmin priest explained his astonishment at

the carelessness o the saint towards the touchstone and asked i he hadsomething more valuable than it. Te saint replied, “Yes, I have somethingmillions o times more valuable than this chintamani jewel. It is thesupreme wealth.”

Te Brahmin priest was very curious to know o this supreme wealth sohe inquired urther about it. Te Vaishnava saint then told him that thechintamani touchstone could give him all material wealth and opulence,but that all this is temporary and o no real value. He said he possessedtranscendental gems, whose wealth could ulll all o his innermostdesires and give him pure transcendental love and spiritual bliss.

he Brahmin priest was very excited to hear about this supreme wealthand asked the saint to share it with him. he saintly man was very pleased with his petition and agreed to his request. But beore this, heinstructed the Brahmin to throw away the chintamani stone ar intothe Yamuna River. At once, the Brahmin priest threw the touchstone

as ar as he could into the river. Aterwards, the saint sent the priest tobathe in the sacred Yamuna river, in order to become puriied beoregiving him that supreme wealth.

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When the Brahmin returned, the Vaishnava saint told him about the

glories and the power o the sacred, transcendental sound, the nameso God (hari-nam) and explained to him, that they could ulill allspiritual and material desires. he saint said, “his hari-nam , thesepure names o God, are identical to God; they are non-dierent romHim. hey can reveal God’s eternal spiritual orm, His divine abode,His eternal associates and all transcendental vision in the heart o thechanter.” he saint then recited the transcendental sacred names o God into the priest’s ear:


Aer this, he asked the priest to repeat them. Te Brahmin priestwas thus initiated with the sacred names. Tereaer, his heart was sooverwhelmed with divine bliss that he stayed with the Vaishnava sainton the banks o the Yamuna River.

Although the Brahmin priest did not return home, because he had takenull shelter o the powerul names o God, his daughter was automatically taken care o and was nicely given away in marriage. When one chantshari-nam, although it is completely spiritual and transcendental, evenmaterial and temporal conditions are magically arranged by the will o the will o the Supremly Sweet Lord.

Because the transcendental names o God are not dierent rom Him,they possess all o His power. God is the maintainer o millions o universes, so i a person takes reuge in His names and recites themdaily, God Himsel will maintain and support this person without ail.

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About the authors, Vaishnava Saints

Shrila Bhaktivinode Thakur

Shrila Bhaktivinode Takur was a spiritually enlightened personality who took birth in 1838 in West Bengal, India.

As an inuential scholar, he worked hard to rescue the invaluabletreasure o divine knowledge - the Vedas and Vedanta scriptures o India - rom being destroyed by British colonization.

At the time o British invasion, attempts were made by the British

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Shrila Prabhupada Bhaktisiddhanta Saraswati Thakur

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Shrila Prabhupada took birth in 1874 in Puri, India. He was a very powerul, sel-realized spiritual master and a prominent erudite scholaro all revealed scriptures, Vedanta and o all ields o knowledge. Hethoroughly deeated all the alse spiritual lineages o India and the

erroneous philosophical misconceptions that were being spread. Heestablished the true eternal occupation o the soul and inspired hisollowers to propagate it throughout the world.

During this time in India, the priests belonging to the prestigious Brahmincalcaste did not perorm genuine spiritual practices and misused the title o “priest” or ulterior motives. In response to this, Shrila Prabhupada boldly abolished the caste system and established the teachings o Shri Chaitanya

Mahaprabhu in its place. He taught that by nature the soul does not belongto any social class or caste, but rather is an eternal servant o God. Heought against the established priestly caste, which had become completely degraded, polluted and devoid o proper spiritual standards and saintly behaviour. Consequently, he audaciously proved that the high statuso Brahminical priesthood - the highest caste in India - could never bedetermined by birth, but rather by the presence o real Brahminical saintly qualities and through proper devotional spiritual practices and cultivation

o transcendental devotion (bhakti).

As such, he ounded temples all over India and accepted people romall backgrounds, even rom the lowest caste, which was considered“untouchable” and was rejected by society. He initiated all with thepowerul names o God (hari-nam) and with the mystic sound vibrationsthat give birth to one’s eternal spiritual identity (diksha mantras), thereby empowering them with transcendental knowledge o their eternaloccupational position. He trained his ollowers with the highest spiritualstandards o Vaishnava Brahminical culture and imparted within themthe quintessence o Vedic knowledge. Tus, by his inconceivable spiritualpower, he awakened transcendental devotion within their hearts.

Shrila Prabhupada was a completely transcendental personality whotaught others by his own spotless example. He descended to this world,to impart the perect process to attain the highest spiritual attainment- pure love o God - through the congregational chanting o the

transcendental names o God: Shri Krishna Sankirtan.

Srila Narayan Maharaj was born near the banks o the sacred river Gangesin Bihar, India in 1921. At an early age, he renounced amily lie and

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Shrila Bhaktivedanta Narayan Goswami Maharaj

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surrendered his lie completely at the lotus eet o his divine spiritual

master and to the service o God. In this way, he was enlightened withdivine knowledge and all the purports o the revealed scriptures weremaniested in his heart.

For more than orty years he travelled throughout India teaching thistranscendental knowledge and in 1996 he began travelling to Westerncountries to transmit this sublime spiritual wisdom to all the souls o this world.

He has translated more than eighty sacred texts rom Sanskrit andBengali into Hindi, illuminating them with his own commentaries. Atpresent, these books have been translated into many mayor languagesaround the world.

oday, Srila Narayan Maharaj is India’s oremost exponent o the ancientwisdom and knowledge, the Vedas and was awarded the title “SpiritualPreceptor o this Age ( yuga acharya)” due to his proound spiritualrealization, immaculate erudition, and his causeless compassion totransmit this sublime knowledge o the soul, to all the people o the world.

He descends rom a lineage o disciplic succession o perect sel-realizedsouls. In this line, transcendental knowledge o the soul and God, is passeddown rom divine master to disciple. Tis is transmited and received by the medium o transcendental divine sound (mantra) and realized throughenlightenment. Tis chain o enlightened spiritual masters originated ve

thousand years ago, directly rom the Supreme Personality o GodheadHimsel, Shri Krishna. Tis transcendental knowledge remains intact untiltoday due to the purity by which these eternally perect spiritual masterso this lineage have been transmitting it. Shrila Bhaktivedanta NarayanMaharaja, is one o the most powerul Vaishnava saints and divine spiritualmasters o this lineage that have existed.

He is merciully enlightening the ortunate souls who approach him by

conerring upon them, the powerul transcendental names o God, ShriKrishna Sankirtan.

In his advanced age, his only interest in travelling the globe was to awakenthe latent spiritual consciousness o those ortunate souls who visit

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Shrila Narayan Maharaj giving hari-nam initiation and the sacredulsi wood chanting beads or meditation.

him. By his causeless mercy and his inconceivable spiritual power, he isenlightening those souls, whose spiritual identity is covered by the materialdeluding potency, about their eternal spiritual body. He is graciously

giving them divine vision o the transcendental spiritual plane by openingthe eyes o the soul and bestowing, the highest orm o love o God.

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are r s na are r s na r s na r s na are are are am are am am am are are 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 Rama

Hare Rama

Rama Rama

Hare Hare













































“Te names o God (hari-nam)is the sweetest o the sweet andthe most ausicious o all that isauspicious. It is the ourishing

creeper and eternal, ully ripened ruit o all the Vedas

and the embodiment o divineknowledge. O best o the Bhrigudynasty! I someone chants theholy name only once, be it with

aith or in jest, he is immediately delivered rom this ocean

o birth and death”

the power of transcendental sound3

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