SRI SRI PREMA-VIVARTA: CHAPTER NINETEEN

A Collection of Hidden Truths
about the Name

 

ekada gaurangachanda chandraloka paiya
samudrera tire aila bhakta-vrnda lana [1]

ekada–Once, gaurangachanda–Gaurangachand, chandraloka paiya–shining like the moon, aila–came lana–with bhakta-vrnda–the devotees samudrera tire–to the bank of the ocean. [1]

Once, Gaurangachand, shining like the moon, brought the devotees to the bank of the ocean.

hari-dasa-samajera upakanthe basi'
sarva vaisnavera prati bale gaura-sasi [2]

basi'–Sitting upakanthe–in the midst hari-dasa-samajera–of the assembly of the Lord's servants, gaura-sasi–moon-like Gaura bale–spoke sarva vaisnavera prati–to all the devotees. [2]

Sitting in the midst of the assembly of devotees, moon-like Gaura spoke to everyone.

 

The Holy Name is the best and only practice
(sri-nama-i eka-matra o srestha sadhana)

"suna he bhakata-vrnda kali-kale dharma
sri-krsna-kirtana vina ara nahi karma [3]

"he–"O bhakata-vrnda–devotees, suna–hear dharma–about the religion kali-kale–in the Age of Kali: nahi–there is no karma–duty vina ara–other than sri-krsna-kirtana–chanting, 'Sri Krishna'. [3]

"O devotees, hear about the dharma in the Age of Kali: there is no duty other than chanting the Name of Sri Krishna.

karma-jnana-yoga-dhyana durbala sadhana
aprakrta sampatti labhera nahe krama [4]

sadhana–The practices [of] karma-jnana-yoga-dhyana–piety, knowledge, yoga, and meditation [are] durbala–powerless; nahe–they are not krama–methods labhera–to attain aprakrta–spiritual sampatti–wealth. [4]

"The practices of piety, knowledge, yoga, and meditation are powerless; they are not methods to attain spiritual wealth.

dharma, vrata, tyaga, homa sakala-i prakrta
aprakrta-tattva labhe nahi kare hita [5]

dharma–Virtue, vrata–rites, tyaga–renunciation, [and] homa–fire sacrifices [are] sakala-i–all prakrta–mundane. hita kare nahi–They do not help [anyone] labhe–attain aprakrta-tattva–spiritual wealth. [5]

"Virtue, rites, renunciation, and fire sacrifices are all mundane. They do not help anyone attain spiritual wealth.

krsna-nama uchcharane, smarane, sravane
aprakrta-siddhi haya, bale sruti-gane [6]

sruti-gane–The scriptures bale–say [that] aprakrta-siddhi haya–you will attain spiritual perfection uchcharane–by uttering, smarane–remembering, [and] sravane–hearing krsna-nama–the Name of Krishna. [6]

"The scriptures say that you will attain spiritual perfection by uttering, remembering, and hearing the Name of Krishna.

sri-nama-rahasya sarva-sastrete dekhiba
nama-uchcharana-matra chit-sukha labhiba [7]

dekhiba–You will find sri-nama-rahasya–hidden truths about the Name sarva-sastrete–in all the scriptures, [and] nama-uchcharana-matra–simply by uttering the Name, labhiba–you will feel chit-sukha–spiritual joy. [7]

"You will find hidden truths about the Name in all the scriptures, and simply by uttering the Name, you will feel spiritual joy.

 

Hidden truths about the Name in chapter forty-eight of the Svarga-khanda in the Padma-purana (padma-purane svarga-khanda 48 adhyaya, nama-rahasya-patalam, yatha)—
'sri-saunaka uvacha—
namochcharana-mahatmyam sruyate mahad-adbhutam
yad uchcharana-matrena naro yayat param padam
tad vadasvadhuna suta vidhanam nama-kirtane [8]

"'Sri Saunaka said, "We have heard that the glories of uttering the Name are greatly astounding. Just by uttering the Name, the soul attains the supreme abode. So now, please describe the rules for chanting the Name."

sri-suta uvacha—
srnu saunaka vaksyami samvadam moksa-sadhanam
naradah prstavan purvam kumaram tad vadami te [9]

"'Sri Suta said, "Saunaka, listen to me. I will recount for you a conversation about the path to liberation: I will relate to you what Narad previously enquired about from Sanat Kumar.

ekada yamuna-tire nivistam santa-manasam
sanat-kumaram paprachchha narado rachitanjalih
srutva nana-vidhan dharman dharma-vyatikarams tatha [10]

"'"Once, having heard about the various types of dharma and the violations against dharma, Narad, with joined palms, enquired from the peaceful-hearted Sanat Kumar, who was seated on the bank of the Yamuna."

sri-narada uvacha—
yo 'sau bhagavata prokto dharma-vyatikaro nrnam
katham tasya vinasah syad uchyatam bhagavat-priya' [11]

"'Sri Narad said, "O favourite of the Lord, please tell me how the violations against dharma made by the soul that you have described may be counteracted?"'

ei patalera artha kichhu visesa kariya
bali svarupa ramananda suna mana diya [12]

bali–I will explain artha–the meaning ei patalera–of this collection kichhu visesa kariya–in detail. svarupa ramananda–O Svarup and Ramananda, suna–listen mana diya–attentively. [12]

[Sriman Mahaprabhu continues:] "I will explain the meaning of this collection of verses in detail. O Svarup and Ramananda, listen attentively.

 

What is chanting the Name? 'Utterance' (sri-nama-kirtana ki? 'Uchcharana')

'uchcharana'-sabde bujha sri-nama-kirtana
'kare' va 'malaya' sankhya kare bhakta-gana [13]

bujha–Understand [that] 'uchcharana'-sabde–the word 'utterance' [means] sri-nama-kirtana–chanting the Name. bhakta-gana–Devotees sankhya kare–count [their chanting either] 'kare'–on [their] hands va–or 'malaya'–on a rosary. [13]

"Understand that the word 'utterance' means chanting the Name. Devotees count their chanting either on their hands or on beads.

sankhya chhadi' asankhya nama kabhu kabhu haya
'uchcharana'-sabde e-saba janaha nischaya [14]

kabhu kabhu–Sometimes chhadi'–they stop sankhya–counting [and] asankhya nama haya–chant without counting. janaha–Understand nischaya–clearly [that] 'uchcharana'-sabde–the word 'utterance' [refers to] e-saba–both of these. [14]

"Sometimes they stop counting and chant the Name without counting. Understand clearly that the word 'utterance' refers to both of these types of chanting.

 

Japa and kirtan (japa o kirtana)

laghuchchare 'japa' haya, uchchare 'kirtana'
smarana-kirtane saba haya ta' ganana [15]
ki prakare nama kaile sukirtana haya
sri-nama-kirtane taha vidhana nischaya [16]

laghuchchare–Soft utterance haya–is 'japa'–called japa, [and] uchchare–loud utterance [is] 'kirtana'–called kirtan. saba–Both ganana ta' haya–are considered smarana-kirtane–remembrance and chanting, [but] ki prakare–in whatever way nama kaile–of serving the Name haya–there is sukirtana–true glorification [of the Lord,] taha–that nischaya–certainly [is] vidhana–the proper method sri-nama-kirtane–to glorify the Name. [15–16]

"Soft utterance is called japa, and loud utterance is called kirtan. Both are considered ways to practise remembrance and chanting, but howsoever the Name is taken, the way of doing so in which there is true glorification of the Name is certainly the proper method to glorify the Name.

 

Chanting everywhere and always is our duty
(kirtana sarvatha o sarvada kartavya)

sri-nama-kirtana haya jivera nitya-dharma
jagate vaikunthe jivera ei mukhya karma [17]

sri-nama-kirtana–Chanting the Name haya–is nitya-dharma–the eternal duty jivera–of the soul: ei–it [is] mukhya karma–the primary activity jivera–of the soul [both] jagate–in [this] world [and] vaikunthe–in the spiritual world. [17]

"Chanting the Name is the eternal duty of the soul: it is the primary activity of the soul both in this world and in the spiritual world.

maya-baddha jivera ei moksa sadhana haya
mukta-jivera pakse taha sadhyavadhi raya [18]

ei–It haya–is sadhana–the means moksa–to liberation maya-baddha jivera–for souls conditioned by maya, [and] taha–it raya–remains sadhyavadhi–the eternal engagement mukta-jivera pakse–of the liberated souls. [18]

"Chanting the Name is the means to liberation for the conditioned souls and is the eternal engagement of the liberated souls.

 

Non-devotional pious activities should be given up
(bhakti-hina subha-karya tyajya)

dharma-sastra-ukta bhakti-hina dharma yata
bhakty-uddesa vina ara yata prakara vrata [19]
bhakty-utthita viraga vyatita yata tyaga
bhakti-pratikula yajna prakrta vibhaga [20]
ei saba subha-karma sambandha vichare
bhakti-anukula bali' sastrete prachare [21]
kali-kale sei saba jada-dharma ha-ila
bhakti-anukulya tyaji' dharma nasta bhela [22]

yata–All bhakti-hina–non-devotional dharma–duties dharma-sastra-ukta–mentioned in the religious scriptures, yata–all prakara–sorts vrata–of rites vina–apart from [those with] bhakty-uddesa–a devotional purpose, yata–all [forms of] tyaga–renunciation vyatita–devoid viraga–of detachment bhakty-utthita–produced by devotion, ara–and vibhaga–the section of yajna–sacrifices [that are] prakrta vibhaga–mundane [and] bhakti-pratikula–unfavourable to devotion— sastrete–the scriptures bali' prachare–state [that] ei saba–all of these subha-karma–pious activities [are] bhakti-anukula–favourable to devotion vichare–by assessment [of their] sambandha–connection [with the Lord]. kali-kale–In the Age of Kali, [however,] sei saba–they all ha-ila–have become jada-dharma–material activities; tyaji'–losing [their] bhakti-anukulya–favourableness to devotion, dharma–such duties bhela–have become nasta–corrupted. [19–22]

"Non-devotional duties mentioned in the religious scriptures, rites that do not have a devotional purpose, renunciation that is not an expression of detachment produced by devotion, and mundane, non-devotional sacrifices—the scriptures say that all of these pious activities are favourable to devotion because they have some connection with the Lord. In the Age of Kali, however, they have all become material activities; losing their favourableness to devotion, they have all become corrupted.

ataeva kali-kale nama-sankirtana
vina ara dharma nai suna bhakta-gana [23]

ataeva–So, kali-kale–in the Age of Kali, nai–there is no dharma–duty vina ara–other than nama-sankirtana–chanting the Name. bhakta-gana–O devotees, suna–listen! [23]

"So, in the Age of Kali, there is no duty other than chanting the Name. O devotees, listen!

se dharmera vyatikara yahai dekhibe
tahai varjibe yatne bhaktira prabhave [24]

bhaktira prabhave–With the strength produced by devotion, yatne–carefully varjibe–avoid tahai yahai–all vyatikara–violations se dharmera–against this duty [that] dekhibe–you find. [24]

"With the strength produced by devotion, carefully avoid all violations against chanting the Name that you find.

'sri-sanat-kumara uvacha—
srnu narada govinda-priya govinda-dharma-vit
yat prstam loka-nirmukti-karanam tamasah param' [25]

"'Sri Sanat Kumar said, "Listen, O Narad, favourite of Govinda, expert in the service of Govinda! You have asked about the cause of being liberated from this world and overcoming ignorance."'

tumi ta' narada sri-govinda-dharma-vetta
govindera priya, maya-bandhanera chhetta [26]

narada–O Narad, tumi ta'–You [are] sri-govinda-dharma-vetta–an expert in the service of Sri Govinda. [You are] govindera priya–dear to Govinda, [and you are] chhetta–the cutter maya-bandhanera–of [the soul's] bondage within illusion. [26]

[Sriman Mahaprabhu paraphrases:] "O Narad, you are an expert in the service of Sri Govinda. You are dear to Govinda, and you cut away the soul's bondage within illusion.

loka-nirmuktira hetu jijnasa tomara
tava prasnottare jiva habe tamah para [27]

tomara–Your jijnasa–question [is about] hetu–the cause loka-nirmuktira–of liberation from this world. jiva–Souls para habe–will overcome tamah–ignorance tava prasnottare–through the answer to your question. [27]

"You have asked about the cause of liberation from this world. Souls will overcome ignorance through the answer to your question.

kalite sakala dharmadharma tamomaya
nama-dharma vina jivera samsara nahe ksaya [28]

kalite–In the Age of Kali, sakala–all dharmadharma–religion and irreligion [are] tamomaya–filled with ignorance. vina–Without nama-dharma–the religion of [chanting] the Name, jivera–the soul's samsara–entanglement in this world nahe–is not ksaya–destroyed. [28]

"In the Age of Kali, all forms of religion and irreligion are filled with ignorance. Without chanting the Name, the soul's entanglement in this world cannot be destroyed.

 

So, the Name destroys all sins (ataeva name sarva-papa-ksaya)
'sarvachara-vivarjitah satha-dhiyo vratya jagad-vanchakah
dambhahankrti-pana-paisunya-parah papas cha ye nisthurah
ye chanye dhana-dara-putra-niratah sarve 'dhamas te 'pi hi
sri-govinda-padaravinda-saranah suddha bhavanti dvija' [29]

"'[Sri Sanat Kumar said:] "O brahman, persons who are devoid of all virtues, deceitful, uncultured, fraudulent, arrogant, egotistical, addicted to intoxicants, sinful, malicious, cruel-natured, and grossly infatuated with son, wife, wealth, and so forth—even such extremely fallen persons are purified by surrendering to the lotus feet of Sri Govinda."'

sri-govinda-padaravinda sarana ye laya
tara sarva-papa name nischaya haya ksaya [30]

sarva-papa–All the sins tara ye–of those who laya–take sarana–shelter sri-govinda-padaravinda–at the lotus feet of Sri Govinda nischaya–certainly ksaya haya–are destroyed name–by the Name. [30]

[Sriman Mahaprabhu paraphrases:] "The Name certainly destroys all the sins of those who take shelter at the lotus feet of Sri Govinda.

krsna-nama laye kande, nija dosa bale
ati sighra tara papa yaya bhakti-bale [31]

papa–The sins tara–of those who laye–chant krsna-nama–Krishna's Name, kande–cry, [and] bale–confess nija–their dosa–sins yaya–go away ati sighra–very quickly bhakti-bale–by the power of devotion. [31]

"The sins of those who chant Krishna's Name, crying and repenting for their faults, are very quickly driven away by the power of devotion.

 

Pious atonements do not destroy material desire
(karma-prayaschitte vasana nasta haya na)

karma-jnana-prayaschitte tara kiba phala
se phala durbala ati, tara nahi bala [32]

kiba–What [are] phala–the results tara karma-jnana-prayaschitte–of atonements made through piety or knowledge? se phala–The results [are] ati durbala–extremely weak. tara nahi–They have no bala–power. [32]

"What are the results of atonements made through piety or knowledge? The results are extremely weak; they have no power at all.

eka krsna-name papira yata papa-ksaya
bahu janme sei papi karite naraya [33]

[But] sei papi–a sinner karite naraya–cannot commit bahu janme–over the course of many births yata–as many papa–sins [as are] ksaya–destroyed papira–for a sinner [by] eka–one krsna-name–Name of Krishna. [33]

"But a sinner cannot commit over the course of many births as many sins as one Name of Krishna can destroy.

hena papa smarta-sastre na achhe varnana
eka krsna-name yaha na haya khandana [34]

achhe na–There is no hena–such papa–sin varnana–mentioned smarta-sastre–in the smarta scriptures (the scriptures that explain codes of piety and rites of atonement) yaha–that eka–one krsna-name–Name of Krishna khandana haya na–does not counteract. [34]

"There is no sin mentioned in the smarta scriptures that one Name of Krishna does not counteract.

tabe kena smarta-loka prayaschitta kare
sukrti-abhave tara karme mati hare [35]

tabe–So kena–why [do] smarta-loka–the followers of the smarta scriptures prayaschitta kare–perform atonements? [Because they have] sukrti-abhave–a lack of spiritual fortune [and] tara karme–the reactions to their actions hare–take away [their] mati–intelligence. [35]

"So why do the followers of the smarta scriptures perform rites of atonement for their sins (instead of chanting the Name)? Because they lack spiritual fortune and their karma deludes their intelligence.

karma-prayaschitte kabhu vasana na yaya
jnana-prayaschitte sodhe vasana hiyaya [36]

vasana–Material desires kabhu na–never yaya–go away karma-prayaschitte–through atonement made through pious activities. jnana-prayaschitte–Atonement made through knowledge sodhe–counteracts vasana–material desires hiyaya–within the heart. [36]

"Atonement made by performing pious activities does not remove material desires. Atonement made through knowledge does counteract material desires within the heart.

 

Devotion destroys ignorance, the root of material desire
(vasanara mula avidya bhaktite vinasta haya)

punah kichhu-dine se vasana haya sthula
bhaktite avidya yaya vasanara mula [37]

kichhu-dine–After some time, [however,] se vasana–those material desires sthula haya–swell punah–again. avidya–Ignorance, mula–the root vasanara–of desire, yaya–goes away [only] bhaktite–through devotion. [37]

"After some time, however, those material desires swell in the heart again. Only devotion removes ignorance, the root cause of material desire.

ye jana govinda-pade la-iya sarana
nama laya kaku-bhare karaya rodana [38]
tara pakse sri-mukhera vakya sumadhura
jivera mangala, gitaya dekhaha prachura [39]

vakya–The words sri-mukhera–from the divine mouth [of Govinda are] sumadhura–supremely sweet tara pakse ye jana–to the souls who la-iya–take sarana–shelter govinda-pade–at the feet of Govinda, laya–chant [His] nama–Name, [and] kaku-bhare rodana karaya–cry out [to Him] in prayer. dekhaha–See prachura–many [of such words, spoken for] jivera mangala–the benefit of all souls, gitaya–in Sri Gita. [38–39]

"The words from the divine mouth of Sri Govinda are supremely sweet to the souls who take shelter at His feet, chant His Name, and cry out to Him in prayer. You will find many of His words, spoken for the benefit of all souls, in Sri Gita.

 

Sri Gita (sri gita)—
'sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma suchah [40]

"'Abandon all duties and surrender exclusively unto Me. I will liberate you from all sin. Do not despair.

api chet suduracharo bhajate mam ananya-bhak
sadhur eva sa mantavyah samyag vyavasito hi sah [41]

"'If even a very sinful person serves Me exclusively with devotion, he should be regarded as saintly, for his resolve is perfect.

ksipram bhavati dharmatma sasvach-chhantim nigachchhati
kaunteya pratijanihi na me bhaktah pranasyati' [42]

"'He swiftly becomes a person of virtuous practices and attains constant peace. O son of Kunti, declare to the world that My devotee is never vanquished!"'

ataeva karmanga prayaschittadi parihari'
buddhiman jana bhaje pranesvara hari [43]

ataeva–So, buddhiman jana–the intelligent souls parihari'–give up [performing] karmanga prayaschittadi–atonement and other worldly rites, [and] bhaje–serve hari–Hari, pranesvara–the Lord of [their] heart. [43]

[Sriman Mahaprabhu summarises:] "So, the intelligent souls give up atoning for their sins through worldly rites, and serve Hari, the Lord of their heart.

 

So, the Name's effect (ataeva namera phala)
'tam api devakaram karunakaram
sthavara-jangama-muktikaram param
aticharanty aparadha-para jana
ya iha tan vapati dhruva-nama hi' [44]

"'[Sanat Kumar said:] "The eternal Name—the source of divinity, the fountain of mercy, the supreme giver of liberation to both moving and inert beings—certainly removes the sins of the offenders who go against Him."'

krsna-nama dayamaya krsna-tejo-maya
sthavara-jangama-mukti-data sunischaya [45]

krsna-nama–The Name of Krishna [is] dayamaya–compassionate, krsna-tejo-maya–filled with Krishna's power, [and] sunischaya–certainly sthavara-jangama-mukti-data–the giver of liberation to all moving and inert beings. [45]

[Sriman Mahaprabhu paraphrases:] "The Name of Krishna is compassionate, filled with Krishna's power, and certainly the giver of liberation to all moving and inert beings.

nama-aparadhi tahe kare aparadha
atichara asi' nama-dharme kare badha [46]

nama-aparadhi–Offenders of the Name aparadha kare–commit offences tahe–against Him, [and such] atichara–violations asi'–come [and] badha kare–check nama-dharme–[their] practice of [chanting] the Name. [46]

"Offenders of the Name commit offences against Him, and such violations check their chanting of the Name.

sei maha-aparadhira dosa, name haya ksaya
nama vina jiva-bandhu jagate na haya [47]

sei–The dosa–sins maha-aparadhira–of such great offenders ksaya haya–are destroyed, [however,] name–by the Name. vina–Other than nama–the Name, haya na–there is no jiva-bandhu–friend of the soul jagate–in this world. [47]

"The Name, however, destroys the sins of even such great offenders. Other than the Name, the soul has no friend in this world.

'sri-narada uvacha—
ke te 'paradha viprendra namno bhagavatah krta
vinighnanti nrnam krtyam prakrtam hy anayanti cha' [48]

"'Narad asked Sanat Kumar: "O best of the brahmans, what are the offences against the Lord's Name that destroy and drag the mundane into the soul's chanting of the Name?"'

 

Offences to the Name (namaparadha)

ohe guru sanat-kumara krpa kari' bala
name aparadha yata prakara sakala [49]
nama-rupa mahakrtya jivera nischaya
sei krtya yahe sadhakera nasta haya [50]

ohe–O guru–Guru, sanat-kumara–Sanat Kumar, [chanting] nama-rupa–the form of the Name [is] nischaya–certainly mahakrtya–the foremost duty jivera–of the soul. krpa kari'–Mercifully bala–tell [me] yata sakala–all the prakara–types aparadha–of offences name–to the Name, yahe–by which sei sadhakera krtya–this duty of the practitioner nasta haya–is destroyed. [49–50]

[Sriman Mahaprabhu paraphrases:] "O Gurudev, Sanat Kumar, chanting the Name is certainly the foremost duty of the soul. Mercifully tell me all the offences to the Name, which destroy the practitioner's performance of that duty.

namake prakrta kari' sadhana karana
samanya prakrta phale deya phelaiya [51]

[Offences] kari'–make namake–the Name prakrta–mundane [and] sadhana karana–make [a practitioner] practise [but] phelaiya deya–cause [them] to squander [their practice on] samanya–trivial prakrta–mundane phale–ends. [51]

"Offences make the Name assume a material form and make a practitioner squander their practice on trivial mundane ends.

'sri-sanat-kumara uvacha—
satam ninda namnah param aparadham vitanute
yatah khyatim yatam katham u sahate tad-vigarham
sivasya sri-visnor ya iha guna-namadi-sakalam
dhiya bhinnam pasyet sa khalu hari-namahita-karah' [52]

"'Sanat Kumar replied to Narad: "(1) Criticising sadhus is the worst offence to the Name. How can the Name tolerate condemnation of those who spread the Name's glories? (2a) Those who see differences between Visnu, the embodiment of auspiciousness, and any of His Names, Qualities, and so forth, are certainly offenders of the Name. (2b) Those who see any distinction between any of Siva's names and qualities and those of Visnu are also offenders of the Name."'

 

Liberation from the offences to the Name (namaparadha ha-ite mukti)

dasati namaparadha bhinna bhinna kari'
bujhiya la-ile nama-aparadhe tari [53]

bujhiya la-ile–If you understand dasati namaparadha–the ten offences to the Name bhinna bhinna kari'–separately, tari–you will [be able to] overcome nama-aparadhe–the offences to the Name. [53]

[Sriman Mahaprabhu paraphrases:] "If one by one you understand the ten offences to the Name, you will be able to overcome them.

ei sloke dui aparadhera vichara
kariya karaha suddha namera achara [54]

[First] vichara kariya–study dui–the two aparadhera–offences ei sloke–in this verse [and] suddha achara karaha–purely chant namera–the Name. [54]

"First study the two offences mentioned in these verses and purely chant the Name.

 

(1) Criticising sadhus (sadhu-ninda)

ekanta namete asraya achhe yanra
sadhu-pada-vachya tenha tarena samsara [55]

tenha yanra–Those whose ekanta–sole asraya–shelter achhe–is namete–in the Name sadhu-pada-vachya–should be known by the title 'sadhu'. tarena–They liberate samsara–the world. [55]

"Those whose sole shelter is the Name should be known as 'sadhus'. They liberate the world.

jada-karma-jnana-chesta chhadi' sei jana
suddha-bhakti-bhave nama karena uchcharana [56]

sei jana–They chhadi'–reject jada-karma-jnana-chesta–endeavours based on mundane action and knowledge, [and] uchcharana karena–chant nama–the Name suddha-bhakti-bhave–with pure devotion. [56]

"They reject endeavours based on mundane action and knowledge, and chant the Name with pure devotion.

namera prachara eka tanha haite haya
tanra ninda krsna-nama kabhu na sahaya [57]

namera prachara haya–The Name is preached tanha haite–by them eka–alone, [and] krsna-nama–the Name of Krishna kabhu na–never sahaya–tolerates ninda–criticism tanra–of them. [57]

"The Name of Krishna is preached by them alone, and the Name never tolerates criticism of them.

se sadhura ninda, tante, laghu-buddhi yara
bada aparadha name nischaya tahara [58]

tahara yara–Those who se sadhura ninda–criticise such sadhus [or] tante laghu-buddhi–consider them insignificant nischaya–certainly [make] bada aparadha–a heavy offence name–to the Name. [58]

"Those who criticise such sadhus or consider them insignificant certainly make a heavy offence to the Name.

yatne ei aparadha kariya varjana
sei sadhu-sanga-bale karaha bhajana [59]

yatne–Carefully varjana kariya–avoid ei–this aparadha–offence [and] bhajana karaha–engage in service sei sadhu-sanga-bale–by the power of such sadhus' association. [59]

"Carefully avoid this offence and engage in service by the power of such sadhus' association.

 

(2a) The Name and the possessor of the Name are one
(sri-nama-nami eka-tattva)

mangala-svarupa visnu para-tattva hari
aprakrta svarupete sri-vraja-vihari [60]

visnu–Visnu— mangala-svarupa–the embodiment of auspiciousness, para-tattva–the Absolute, hari–the Supreme Lord— aprakrta svarupete–in [His] supramundane form, [is] sri-vraja-vihari–the enjoyer of Vraja (Krishna). [60]

"Visnu—the embodiment of auspiciousness, the Absolute, the Supreme Lord—in His supramundane form, is Krishna, the enjoyer of Vraja.

tanra nama-rupa-guna-lila aprakrta
tanhara svarupa haite bhinna nahe tattva [61]

tanra–His nama-rupa-guna-lila–Name, Form, Qualities, and Pastimes [are] aprakrta–supramundane. nahe–They are not tattva–elements bhinna–separate haite–from tanhara–His svarupa–nature. [61]

"His Name, Form, Qualities, and Pastimes are supramundane. None of them are separate from Him.

nama nami eka tattva aprakrta dharma
e jada-jagate tara nahi achhe marma [62]

nama–The Name [and] nami–the possessor of the Name [are] eka tattva–one being; [such is] dharma–the nature aprakrta–of the supramundane. achhe nahi–There is no marma–understanding tara–of this, [however,] e jada-jagate–in the material world. [62]

"The Name and the possessor of the Name are one; such is the nature of the supramundane. There is no understanding of this, however, in the material world.

ei suddha-jnana-labha bhakti-bale haya
tarke bahu dura iha janiha nischaya [63]

ei suddha-jnana-labha haya–This pure conception is attained bhakti-bale–through devotion. janiha–Know nischaya–for certain [that] iha–it [remains] bahu dura–far away tarke–from argument. [63]

"You can realise this pure conception only through devotion. Know for certain that it is far beyond argument.

nija suddha-sadhana, ara sadhu-guru-bala
duiyera samyoge labhi' e tattva-mangala [64]

labhi'–You will realise e tattva-mangala–this auspicious truth duiyera samyoge–by the combination of two things: [your] nija–own suddha-sadhana–pure practice, ara–and sadhu-guru-bala–the power of Sri Guru and the sadhus. [64]

"You will realise this auspicious truth by the combination of two things: your pure practice, and the power of Sri Guru and the sadhus.

ei tattva-siddhi yata dina nahi haya
tata-dina prakrta-buddhi kabhu na chhadaya [65]
tata-dina nama kari' na pai svarupa
namabhasa-matra haya bhajana-virupa [66]

tata-dina tata-dina yata dina–As long as ei tattva-siddhi haya nahi–you have not realised this truth, kabhu na chhadaya–you will never leave prakrta-buddhi–mundane consciousess: nama kari'–you will chant the Name [but] pai na–not get svarupa–the true form [of the Name;] namabhasa-matra haya–you will chant only a semblance of the Name, [and your] bhajana-virupa–service [will remain] imperfect. [65–66]

"As long as you have not realised this truth, you will never leave mundane consciousness: you will chant the Name but never get the pure Name; you will chant only Namabhas, and your service will remain imperfect.

bahu yatne labha bhai svarupera siddhi
suddha-namochchare pabe param-pada-buddhi [67]
yatnasaha nirantara namabhase hari
namete svarupa-siddhi dibe krpa kari' [68]

bhai–Brother, bahu yatne–with great care, labha–[try to] attain svarupera siddhi–realisation of this truth. suddha-namochchare–By chanting the Name purely (without offence), pabe–you will attain param-pada-buddhi–consciousness of the highest plane. [When you are engaged] yatnasaha–carefully [and] nirantara–constantly namabhase–in [chanting] a semblance of the Name, hari–the Lord, krpa kari'–mercifully, dibe–will grant [you] svarupa-siddhi–realisation of the this truth namete–through the Name. [67–68]

"Brother, with great care, try to realise this truth. By chanting the Name purely, you will attain consciousness of the highest plane. When you carefully and constantly chant Namabhas, the Lord will mercifully grant you realisation of this truth through the Name.

 

(2b) Krishna is the Lord of all; Siva and the other gods are partial forms of Him (krsna sarvesvara, sivadi tanhara amsa)

sarvesvara krsna, tahe janibe nischaya
sivadi devata tanra amsa-rupa haya [69]

krsna–Krishna [is] sarvesvara–the Lord of all. tahe–Herein, janibe–you should know nischaya–for certain [that] sivadi devata–Siva and the other gods haya–are amsa-rupa–partial forms tanra–of Him. [69]

"Krishna is the Lord of all; you should know for certain that Siva and the other gods are partial forms of Him.

sei sei devera namadi guna-rupa
krsna-sakti-datta siddha janaha svarupa [70]

janaha–Know svarupa–this truth: sei sei devera–the gods' namadi guna-rupa–names, forms, qualities, and so on, [are] krsna-sakti-datta siddha–given and produced by Krishna's energy. [70]

"Know this truth: the gods' names, forms, qualities, and so on, are given and produced by Krishna's energy.

e-rupa janile siva-visnute abhede
janmibe svarupa-buddhi gaya sarva-vede [71]

sarva-vede–All the scriptures gaya–sing [that] janile–if you understand [that] siva-visnute–Siva and Visnu [are] abhede–nondifferent e-rupa–in this sense, [then your] svarupa-buddhi–awareness of the truth janmibe–will develop. [71]

"All the scriptures sing that if you understand that Siva and Visnu are nondifferent in this sense, then you will know the truth.

bheda-buddhi aparadha yatnete tyajibe
guru-krpa-bale tabe sri-nama bhajibe [72]

yatnete–Carefully tyajibe–avoid aparadha–the offence bheda-buddhi–of considering [them] different, [and] tabe–then, guru-krpa-bale–by the mercy of Sri Guru, bhajibe–you will [be able to] serve sri-nama–the Name. [72]

"Carefully avoid the offence of considering Visnu and Siva different, and then, by the mercy of Sri Guru, you will be able to serve the Name.

'guror avajna sruti-sastra-nindanam
tatharthavado hari-namni kalpanam
namno balad yasya hi papa-buddhir
na vidyate tasya yamair hi suddhih' [73]

"'[Sri Sanat Kumar said:] "Those who (3) disrespect Sri Guru, (4) criticise the scriptures, (5) consider the Name's glories exaggerated praise, (6) consider the Name imaginary, or (7) desire to sin on the power of the Name, cannot be purified by any type of regulation."'*

[*In his commentary on Sri Hari-bhakti-vilasa (11.522), Srila Sanatan Goswami explains that 'by any type of regulation' (yamaih) means by astanga-yoga, pious activities, brahminical qualities, or prolonged punishment from Yamaraj.]

 

(3) Disrespecting your captain, Sri Guru (guru-karnadharera anadara)

krpa kari' yei jana hari dekhaila
hari-nama-parichaya karaiya dila [74]
sei mora karnadhara guru mahasaya
tanhare avajna kaile namaparadha haya [75]

sei yei jana–He who krpa kari'–mercifully dekhaila–has revealed hari–the Lord [to me and] hari-nama-parichaya karaiya dila–introduced me to the Lord's Name [is] mora–my karnadhara–captain, [my] guru mahasaya–worshippable Guru. avajna kaile–If I disrespect tanhare–Him, namaparadha haya–I offend the Name. [74–75]

[Sriman Mahaprabhu paraphrases:] "He who has mercifully revealed the Lord to me and introduced me to His Name is my captain, my worshippable Guru. If I disrespect him, I offend the Name.

'hina-jati panditya-rahita mantra-hina'
namera gurute hena buddhi arvachina [76]

'hina-jati–'Low-class, panditya-rahita–uneducated, [or] mantra-hina'–uninitiated'—[those who have] hena–such buddhi–a mentality namera gurute–about the Guru of the Name [are] arvachina–foolish. [76]

"Those who consider the Guru who reveals the Name to be low-class, uneducated, or uninitiated are foolish.

 

(4) Disrespecting the scriptures (sruti-sastre anadara)

yei sruti-sastra namera brahmatva dekhaya
apara mahatmya namera jagate janaya [77]
tare anadara kari' karmadi prasamse
sruti-ninda bali' tare sarva-sastre bhase [78]

yei sruti-sastra–The scriptures that dekhaya–reveal brahmatva–the transcendental nature namera–of the Name [and] janaya–proclaim apara mahatmya–the unlimited glories namera–of the Name jagate–throughout this worldsarva-sastre–all the scriptures bhase–say [that] anadara kari'–disrespecting tare–them [and] prasamse–praising karmadi–material activities and other non-devotional practices [is] bali'–known as sruti-ninda–criticism of the scriptures. [77–78]

"The scriptures reveal the transcendental nature of the Name and proclaim the unlimited glories of the Name throughout this world. Disrespecting them and praising non-devotional activities is criticism of the scriptures. All the scriptures say so.

 

(5) Considering the Name imaginary (name kalpana-buddhi)

nama nitya-dhana sada chinmaya agadha
tahate kalpana-buddhi guru aparadha [79]

nama–The Name— sada–eternal, chinmaya–spiritual, [and] agadha–unfathomable— [is your] nitya-dhana–eternal wealth. [Having] buddhi–the mentality [that] tahate–He [is] kalpana–an imagination [is] guru aparadha–a heavy offence. [79]

"The Name—eternal, spiritual, and unfathomable—is your eternal wealth. To consider the Name imaginary is a heavy offence.

 

(6) Desiring to sin on the power of the Name (nama-bale papa-buddhi)

nama-bale papa-buddhi hrdaye yahara
satata udaya haya, sei ta' asara [80]

sei ta' yahara hrdaye–Those within whose hearts papa-buddhi–the desire to sin nama-bale–on the power of the Name satata–constantly udaya haya–arises [are] asara–wretched. [80]

"Those who within their hearts desire to sin on the power of the Name are wretched.

 

(7) Considering the glories of the Name exaggeration (name arthavada)

rochanartha phala-sruti karma-marge satya
bhakti-marge nama-phala sarva-kale nitya [81]

phala-sruti–The (temporary, material) results, described in the Vedas, karma-marge–of the path of action, [which are] rochanartha–for the purpose of attraction, [are] satya–real, [but] nama-phala–the results produced by the Name bhakti-marge–on the path of devotion [are] sarva-kale–always nitya–eternal. [81]

"The benefits of the path of action, which the scriptures describe for the purpose of attraction, are real, but the benefits of chanting the Name on the path of devotion are always eternal.

aprakrta namera mahatmya sima-hina
tate yara 'arthavada' sei arvachina [82]

aprakrta namera mahatmya–The supramundane glories of the Name [have] sima-hina–no end. sei yara–Those who [consider] tate–them 'arthavada'–exaggeration [are] arvachina–foolish. [82]

"There is no end to the supramundane glories of the Name. Those who consider them exaggeration are foolish.

 

By avoiding these offences, you will attain the grace of the Name
(ei saba aparadha varjane namera krpa)

ei pancha aparadha varjibe yatane
tabe ta' namera krpa labhibe sadhane [83]

yatane–Carefully varjibe–avoid ei pancha aparadha–these five offences; tabe ta'–then labhibe–you will attain krpa–the grace namera–of the Name sadhane–through [your] practice. [83]

"Carefully avoid these five offences; then you will attain the grace of the Name through your practice.

'dharma-vrata-tyaga-hutadi-sarva-
subha-kriya-samyam api pramadah
asraddadhane vimukhe 'py asrnvati
yas chopadesah siva-namaparadhah' [84]

"'[Sri Sanat Kumar said:] "(8) Disregarding the Name by considering pious activities, such as social duties, rites, austerities, and sacrifices, equal to chanting the Name, (9) and instructing the faithless, the averse, or those who do not want to hear about the Name, are offences to the all-auspicious Name."'

 

(8) All pious activities are mundane (sarva subha-karma prakrta)

varnasramamaya-dharma dharma-sastre yata
darsa-paurnamasi-adi tamomaya-vrata [85]
dandi mundi sannyasadi tyagera prakara
nitya naimittika homa-adira vyapara [86]
astanga-sad-anga-yoga-adi subha-karma
sakala-i prakrta-tattva, ei satya marma [87]

subha-karma–The pious activities [prescribed] dharma-sastre–in religious scriptures— varnasramamaya-dharma–the duties of your social role and class, yata darsa-paurnamasi-adi tamomaya-vrata–the dark rites on the new moon and the full moon, nitya naimittika homa-adira vyapara–daily and periodic sacrifices, astanga-sad-anga-yoga–the eightfold or sixfold paths of yoga, [and] dandi mundi sannyasadi tyagera prakara–the austerities of carrying a staff, shaving your head, giving up all your possessions, adi–and so on— [are] sakala-i–all prakrta-tattva–mundane. ei–This [is] satya marma–the fundamental truth. [85–87]

[Sriman Mahaprabhu paraphrases:] "The duties of your social role and class, the dark rites on the new moon and the full moon, daily and periodic sacrifices, the eightfold or sixfold paths of yoga, and the austerities of carrying a staff, shaving your head, and giving up all your possessions—all these and other pious activities prescribed in the religious scriptures are mundane. This is the fundamental truth.

upaya-rupete tara upeya sadhaya
na sadhile jada va-i kichhu ara naya [88]

tara–They sadhaya–may be performed upaya-rupete–as a means upeya–to pursue the goal, [but] sadhile na–if they are not performed [for that purpose, then they are] va-i–only jada–material ara kichhu naya–and nothing more. [88]

"These practices may be performed as a means to pursue the goal (of devotion), but if they are not performed for that purpose, then they are material and nothing more.

 

The Name is the means and the goal (sri-nama upaya, upeya)

nama kintu aprakrta chinmaya vyapara
sadhane upaya-tattva sadhye upeya-sara [89]

[Chanting] nama–the Name, kintu–however, [is a] aprakrta–supramundane, chinmaya vyapara–spiritual engagement. sadhane–In practice, [the Name is] upaya-tattva–the means [and] sadhye–in perfection, [the Name is] upeya-sara–the primary engagement. [89]

"Chanting the Name, however, is a supramundane, spiritual engagement. In the practising stage, the Name is the means, and in the perfectional stage, the Name is the primary engagement.

ataeva nama-tattva visuddha chinmaya
jadopaya karma saha samya kabhu naya [90]

ataeva–So, nama-tattva–the Name, by nature visuddha–pure [and] chinmaya–spiritual, kabhu naya–is never samya–equal jadopaya karma saha–to [any] mundane means or action. [90]

"So, the Name, which is pure and spiritual, is never equal to any mundane means or action.

 

The Name is not equal to mundane action or knowledge
(karma-jnana saha nama tulya nahe)

karma-jnana saha name samya-buddhi yatha
nama-aparadha gurutara ghate tatha [91]

yatha–When [you have] name samya-buddhi–the mentality that the Name is equal karma-jnana saha–to mundane activity or knowledge, tatha–then gurutara nama-aparadha–a very heavy offence to the Name ghate–occurs. [91]

"If you think the Name is equal to mundane activity or knowledge, you commit a very heavy offence against the Name.

 

(9) Instructing the faithless about the Name (avisvasi jane nama upadesa)

name yara visvasa na janmila bhagyabhave
take nama upadesi' aparadha pabe [92]

upadesi'–By instructing take yara–those who, bhagyabhave–lacking good fortune, visvasa janmila na–have not developed faith name–in the Name [about] nama–the Name, pabe–you will make aparadha–an offence. [92]

"Instructing those who, lacking good fortune, have no faith in the Name about the Name, is an offence.

ei dui aparadha sad-guru-krpaya
bahu yatne chhadi' bhai nama-dhana paya [93]

bhai–Brother, sad-guru-krpaya–by the grace of Sri Guru, bahu yatne–very carefully chhadi'–avoid ei dui–these two aparadha–offences [and] paya–attain nama-dhana–the wealth of the Name. [93]

"Brother, by the grace of Sri Guru, very carefully avoid these two offences and attain the wealth of the Name.

'srutvapi nama-mahatmyam yah priti-rahito 'dhamah
aham-mamadi-paramo namni so 'py aparadha-krt' [94]

"'[Sri Sanat Kumar said:] "(10) Fallen souls who, even after hearing the glories of the Name, have no love for the Name and remain engrossed in the conceptions of 'I' and 'mine' are offenders to the Name."'

 

(10)

namera mahatmya saba suni' sastra haite
tabu tahe rati yara naila kona-mate [95]
ahamta-mamata-buddhi dehete kariya
labha-puja-pratisthate rahila majiya [96]
pape rata hana papa chhadite na pare
name yatna kari' chesta karibare nare [97]
sadhu-sange mati nahe asadhu visaye
sukha paya viveka vairagya chhadaiye [98]
ei ta' namaparadha ghatana tahara
name ruchi nahi paya krsnera samsara [99]

tahara yara–Those who suni'–hear mahatmya–the glories namera–of the Name haite–from saba–all sastra–the scriptures [but] tabu–still rati naila–have no attachment tahe–to the Name kona-mate–whatsoever; [who] buddhi kariya–consider dehete–the body [to be] ahamta-mamata–'I' and 'mine'; [who] majiya rahila–take interest labha-puja-pratisthate–in gain, adoration, and position; [who] pape rata hana–sin [and] pare na–cannot chhadite–stop papa–sinning; [who] nare–are unable chesta karibare–to try [to] yatna kari'–carefully [chant] name–the Name; [who] mati nahe–have no attachment sadhu-sange–to the association of sadhus; [who] sukha paya–find pleasure asadhu visaye–in sinful matters; [and who] chhadaiye–shun vairagya–renunciation [and] viveka–good judgement ei ta' namaparadha ghatana–offend the Name [and] paya nahi–do not get ruchi–any taste name–for the Name [or] krsnera–Krishna's samsara–family. [95–99]

[Sriman Mahaprabhu paraphrases:] "Those who hear the glories of the Name from all the scriptures but still do not have any love for the Name; who still consider the body to be 'I' and 'mine'; still take interest in wealth, adoration, and position; still sin and fail to stop doing so; still cannot even try to carefully chant the Name; still have no attachment to the association of sadhus; still take pleasure in sinful matters; and still avoid renunciation and good judgement—they offend the Name and do not get any taste for the Name or Krishna's family.

ei dasa aparadha namaparadha haya
nama-dharme badha deya sumangala-ksaya [100]

ei–These dasa–ten aparadha–offences haya–are namaparadha–the offences to the Name. badha deya–They obstruct nama-dharme–the practice of [chanting] the Name [and] sumangala-ksaya–destroy spiritual fortune. [100]

"These are the ten offences to the Name; they obstruct chanting of the Name and destroy spiritual fortune.

'sarvaparadha-krd api muchyate hari-samsrayah
harer apy aparadhan yah kuryad dvipada-pamsanah [101]
namasrayah kadachit syat taraty esa sa namatah
namno hi sarva-suhrdo hy aparadhat pataty adhah' [102]

"[Sri Sanat Kumar said:] "All kinds of offenders are delivered by taking shelter of the Lord, and two-legged animals who offend even the Lord are delivered by the Lord's Name when they take shelter of the Name. The Name is certainly the true friend of every soul, but you will certainly fall down by offending the Name."'

papa tapa aparadha jivera yata haya
sri-hari-samsraye saba sadya haya ksaya [103]

sri-hari-samsraye–By taking shelter of the Lord, saba yata–all the papa–sins, tapa–sorrows, [and] aparadha–offences jivera haya–the soul has incurred ksaya haya–are destroyed sadya–immediately. [103]

[Sriman Mahaprabhu paraphrases:] "Taking shelter of the Lord immediately destroys all the soul's sins, sorrows, and offences.

 

Leave Kali's family and join Krishna's family
(kalira samsara chhadiya krsnera samsara kara)

kalira samsara chhadi' krsnera samsara
akaitave kare yei aparadha nahi tara [104]

tara yei–Those who chhadi'–leave kalira–Kali's samsara–family [and] akaitave–sincerely kare–act [as members of] krsnera–Krishna's samsara–family nahi–make no aparadha–offences. [104]

"Those who leave Kali's family and sincerely live as members of Krishna's family commit no offences.

 

Sincere self-surrender at the time of initiation destroys all sin
(diksa-kale akaitave atma-nivedane sarva-papa-ksaya)

purva yata papadi bahu janme kare
hari-diksa-matre sei saba pape tare [105]

hari-diksa-matre–Simply taking initiation [into the Lord's service] tare–destroys sei saba pape yata papadi–all the sins and offences [that] kare–you committed purva bahu janme–in [your] numerous previous births. [105]

"Simply taking initiation into the Lord's service destroys all the sins and offences that you committed in all your previous births.

akaitave kare yabe atma-nivedana
krsna tara purva papa karena khandana [106]

yabe–When [someone] akaitave–sincerely atma-nivedana kare–surrenders themself, krsna–Krishna khandana karena–cuts away [all] tara–their purva–previous papa–sins. [106]

"When you sincerely surrender yourself, Krishna cuts away all your previous sins.

prayaschitta karibare tara nahi haya
diksa-matra papa-ksaya sarva-sastre kaya [107]

tara haya nahi–They do not need karibare–to make prayaschitta–atonement: sarva-sastre–all the scriptures kaya–say [that] diksa-matra–initiation alone papa-ksaya–destroys sins. [107]

"You do not need to make any atonement: all the scriptures say that initiation alone destroys all sins.

niskapate haryasraya kare yei jana
sarva aparadha tara vinasta takhana [108]
ara papa-tape kabhu ruchi nahi haya
punya papa dure yaya, maya kare jaya [109]

[When] yei jana–someone niskapate–sincerely haryasraya kare–takes shelter of the Lord, takhana–then tara sarva aparadha–all their offences [are] vinasta–destroyed, ara kabhu haya nahi–they never again have any more ruchi–taste papa-tape–for sin and suffering, [their] punya–piety [and] papa–sins dure yaya–go away, [and] jaya kare–they conquer maya–the illusory environment. [108–109]

"When you sincerely take shelter of the Lord, all your offences are destroyed, you never again have any taste for sin and suffering, your piety and sins disappear, and you conquer the illusory environment.

 

Offences in worship* (seva-aparadha)

tabe tara kabhu haya seva-aparadha
sei aparadhe haya bhakti-kriya-badha [110]
sadhu-sange kare krsna-namera asraya
namasraye seva-aparadha nasta haya [111]

tabe–Thereafter, tara seva-aparadha kabhu haya–someone [may] sometimes commit offences in worship, [and] bhakti-kriya-badha haya–the practice of devotion is obstructed sei aparadhe–by such offences. [But if] asraya kare–someone takes shelter krsna-namera–of the Name of Krishna sadhu-sange–in the association of the sadhus, [all] seva-aparadha–offences in worship nasta haya–are destroyed namasraye–by the Name's shelter. [110–111]

"After surrendering at initiation, you still may sometimes commit offences in worship, and such offences will obstruct your practice of devotion. But if you take shelter of the Name of Krishna in the association of the sadhus, the Name's shelter will destroy all such offences.


*Thirty-two types of offences in worship are listed in Sri Hari-bhakti-vilasa (8.441–8):
(1) Entering the Lord's Temple in a vehicle or while wearing shoes.
(2) Not observing the Lord's birthday and other Pastimes.
(3) Not offering obeisance when coming before the Deity.
(4) Visiting the Deity without appropriately washing oneself after eating or evacuating.
(5) Offering obeisance with one hand.
(6) Circumambulating others before the Deity.
(7) Spreading your legs before the Deity.
(8) Sitting before the Deity while holding up your knees with your forearms.
(9) Lying down before the Deity.
(10) Eating before the Deity.
(11) Telling lies before the Deity.
(12) Speaking loudly before the Deity.
(13) Conversing privately before the Deity.
(14) Crying before the Deity (over a worldly matter).
(15) Quarrelling before the Deity.
(16) Punishing someone before the Deity.
(17) Being charitable to someone before the Deity.
(18) Behaving cruelly towards someone.
(19) Serving the Deity while covered with a wool, fur, or down blanket.
(20) Criticising others before the Deity.
(21) Praising others before the Deity.
(22) Using foul language before the Deity.
(23) Passing air (or belching) before the Deity.
(24) Offering low quality articles to the Deity when you are able to provide good quality ones.
(25) Taking items for yourself that have not been offered to the Deity.
(26) Not offering fruits and grains to the Deity when they come into season.
(27) Offering the Deity articles that have partially used by others.
(28) Sitting with your back to the Deity.
(29) Offering obeisances to others before the Deity (one should offer obeisance to Sri Gurudev before the Deity, but not to Vaisnavas in general).
(30) Remaining quiet and not offering praise, obeisance, and so on, before Sri Gurudev.
(31) Praising oneself before Sri Gurudev.
(32) Criticising the gods.


nama-krpa haile jiva sarva-suddhi paya
krsnera nikata giya kare suddha-sevara asraya [112]

nama-krpa haile–When souls receive the mercy of the Name jiva–souls sarva-suddhi paya–become completely pure, krsnera nikata giya–reach Krishna, [and] suddha-sevara asraya kare–take shelter in pure service. [112]

"When souls receive the mercy of the Name, they become completely pure, reach Krishna, and render pure service.

 

Offences to the Name must be avoided always
(sarvada namaparadha varjaniya)

kintu yadi nama-aparadha tara haya
tabe punah adhahpata ha-ibe nischaya [113]

yadi–If, kintu–however, tara nama-aparadha haya–someone offends the Name, tabe–then nischaya–certainly adhahpata ha-ibe–they will fall down punah–again. [113]

"If, however, you offend the Name, you will certainly fall down again.

sarva-jiva-bandhu nama, tanra aparadha
kona-krame ksaya nahe praptye haya badha [114]

nama–The Name [is] sarva-jiva-bandhu–the friend of every soul, [but] tanra aparadha–offences against Him badha haya–obstruct [the soul] praptye–in [their] progress [and] nahe–are not ksaya–destroyed kona-krame–by any means (other than surrender to the Name). [114]

"The Name is the friend of every soul, but offences against Him obstruct the soul's progress and cannot be counteracted by any means.

nama aparadha tyaga bahu yatne kari'
labhe jiva sarva-siddhi prapta haya hari [115]

bahu yatne kari'–By very carefully tyaga–avoiding nama aparadha–the offences to the Name, jiva–the soul labhe–attains sarva-siddhi–all perfection [and] prapta haya–reaches hari–the Lord. [115]

"Only by very carefully avoiding the offences to the Name does the soul attain all perfection and reach the Lord.

'evam naradah sankarena krpaya mahyam muninam param
proktam nama sukhavaham bhagavato varjyam sada yatnatah
ye jnatvapi na varjayanti sahasa namaparadhan dasa
kruddha mataram apy abhojana-parah khidyanti te balavat' [116]

"'[Sri Sanat Kumar said:] "O Narad, in this way Siva mercifully spoke to me and the great sages about the Name of the Lord, the source of all happiness. Those who understand these ten offences to the Name—which must always be carefully avoided—but still do not immediately avoid them are like children who become angry with their mothers, refuse to eat, and then suffer."'

ami purve sivaloke sankara-sannidhane
nama-aparadha-katha jijnasilama mune [117]

mune–O sage (O Narad Muni), purve–previously, sivaloke–in the abode of Lord Siva, sankara-sannidhane–in the association of Lord Siva, ami–I jijnasilama–asked nama-aparadha-katha–about the offences to the Name. [117]

[Sriman Mahaprabhu paraphrases:] "O sage, previously, in Sivaloka, I asked Sankar about the offences to the Name.

bahu-muni-gana madhye sambhu krpa kari'
amaya upadesa kare kailasa upari [118]

upari–Atop kailasa–Mount Kailash, bahu-muni-gana madhye–in the midst of many sages, sambhu–Siva krpa kari'–mercifully upadesa kare–instructed amaya–me. [118]

"There, on Mount Kailash, in the midst of many sages, Sambhu mercifully instructed me.

bhagavanera nama sarva-jiva-sukhavaha
tate aparadha sarva-amangala-vaha [119]

nama–The Name bhagavanera–of the Lord [is] sarva-jiva-sukhavaha–the source of all happiness for the souls, [and] aparadha–offences tate–to Him [are] sarva-amangala-vaha–the source of all inauspiciousness. [119]

"The Name of the Lord is the source of all happiness for the soul, and offences to the Name are the source of all inauspiciousness.

mangala labhite yara ichchha achhe mane
sada nama-aparadha varjibe yatane [120]

yara ichchha mane achhe–Those who desire labhite–to attain mangala–auspiciousness varjibe–must avoid yatane–carefully nama-aparadha–the offences to the Name sada–always. [120]

"Those who desire auspiciousness must always carefully avoid the offences to the Name.

sadhu-guru-sannidhane bahu dainya dhari'
dasa aparadha-tattva labe siksa kari' [121]

bahu dainya dhari'–With great humility, siksa kari' labe–you should learn dasa aparadha-tattva–the ten offences sadhu-guru-sannidhane–from Sri Guru and the sadhus. [121]

"With great humility, you should learn the ten offences from Sri Guru and the sadhus.

aparadhaguli yatne janiya tyajibe
satvare sri-hari-name prema upajibe [122]

yatne–Carefully janiya–having understood aparadhaguli–these offences, tyajibe–you should avoid [them]. [Then] upajibe–you will develop satvare–quickly prema–divine love sri-hari-name–by [chanting] the Lord's Name. [122]

"Having carefully understood the offences, you should avoid them. Then you will quickly develop divine love by chanting the Lord's Name.

nama peye aparadha varjana na kare
sahasa tahare dasa aparadha dhare [123]

dasa aparadha–The ten offences sahasa–immediately dhare–seize tahare–those who peye–receive nama–the Name [but] varjana kare na–do not avoid aparadha–offences. [123]

"The ten offences immediately seize those who receive the Name but do not try to avoid them.

 

Chanting the Name but not avoiding the offences is foolishness
(aparadha varjana na kariya nama kara mudhata)

aparadha bujhiya ye varjane udasina
tara duhkha nirantara sei arvachina [124]

sei ye–Those who bujhiya–understand aparadha–the offences [but are] udasina–unconcerned varjane–about avoiding [them are] arvachina–foolish, [and] tara–their duhkha–suffering [goes on] nirantara–forever. [124]

"Those who understand the offences but are unconcerned about avoiding them are foolish and suffer forever.

maye krodha kari' balaka na kare bhojana
supathya abhave sada klesera bhajana [125]

balaka–Children [who] bhojana kare na–do not eat, krodha kari'–being angry maye–with [their] mothers, sada–always [become] bhajana–a subject klesera–of suffering supathya abhave–because of a lack of nourishment. [125]

"Children who do not eat out of anger at their mothers always end up suffering without nourishment.

sei-rupa aparadha varjana na kari'
nama kare mudha nija siva parihari' [126]

sei-rupa–Similarly, mudha–fools [who] nama kare–chant the Name [but] varjana kari' na–do not avoid aparadha–the offences parihari'–throw away nija–their own siva–good fortune. [126]

"Like such angry children, fools who chant the Name but do not avoid the offences throw away their own good fortune."

'aparadha-vimukto hi namni japtam sadachara
namnaiva tava devarse sarvam setsyati nanyatha' [127]

"'[Sri Sanat Kumar said:] "Be free from the offences and always chant the Name. O sage amongst the gods, you will attain everything only through the Name, and not otherwise."'

sanat kumara bale, 'ohe devarsi-pravara
niraparadhe nama japa sadai achara [128]

sanat kumara–Sanat Kumar bale–said, 'ohe–'O devarsi-pravara–best of the sages amongst the gods, sadai–always [engage in] achara–the practice japa–of chanting nama–the Name niraparadhe–without offence. [128]

[Sriman Mahaprabhu paraphrases:] "Sanat Kumar said, 'O best of the sages amongst the gods, always chant the Name without offence.

nama vina anya pantha nahi prayojana
namete sakala siddhi pabe tapo-dhana' [129]

nahi–There is no prayojana–need anya pantha–for any path vina–other [than] nama–the Name. tapo-dhana–O Narad ('he whose wealth is austerity'), pabe–you will attain sakala siddhi–all perfection namete'–through the Name.' [129]

"'There is no need for any path other than the Name. O Narad, You will attain all perfection through the Name.'

'sri-narada uvacha—
sanat-kumara priya sahasanam
viveka-vairagya-vivarjitanam
deha-priyarthatmya-parayananam
uktaparadhah prabhavanti no katham' [130]

"'Sri Narad said: "Dear Sanat Kumar, we are unruly, devoid of good judgement and renunciation, and engrossed in our bodies, companions, and wealth. How will we stop committing the offences you have described?"'

ohe sanat-kumara tumi siddha haridasa
anayase karile nama-rahasya-prakasa [131]

"[Narad said,] ohe–O sanat-kumara–Sanat Kumar, tumi–you [are] siddha haridasa–a perfect servant of the Lord, [and] anayase–clearly prakasa karile–you have revealed nama-rahasya–the hidden truths about the Name. [131]

[Sriman Mahaprabhu paraphrases:] "Narad said, 'O Sanat Kumar, you are a perfect servant of the Lord, and you have clearly revealed the hidden truths about the Name.

 

The means for practitioners to avoid the offences to the Name
(sadhakera namaparadha varjanopaya)

sadhaka amara amadera bada bhaya
aparadha tyage yatna ki-rupete haya [132]

amara–We [are] sadhaka–practitioners, [and] amadera bada bhaya–we are very afraid. ki-rupete–How haya–are [we to] yatna–try tyage–to avoid aparadha–the offences? [132]

"'We are practitioners, and we are very afraid. How should we try to avoid the offences?

visaya modera bandhu tahara sahase
karibe sakala karma baddha maya-pase [133]

visaya–Material things [are] modera–our bandhu–friends. tahara sahase–With their audacity, baddha karibe–they bind sakala karma–all [our] actions maya-pase–in maya's ropes. [133]

"'Material things are our friends, and they audaciously bind all our actions in maya's ropes.

viveka-vairagya-sunya deha priya-jana
artha-svarupe mora sada parayana [134]

[We are] viveka-vairagya-sunya–devoid of good judgement or renunciation, [and] mora–we [are] sada–always parayana–engrossed artha-svarupe–in [our] wealth, deha–bodies, [and] priya-jana–companions. [134]

"'We have no good judgement or renunciation, and we are always engrossed in our bodies, companions, and wealth.

ki-rupe sadhaka-mane aparadha dasa
nahi upajibe taha karaha prakasa [135]

prakasa karaha–Please explain ki-rupe–how taha dasa aparadha–the ten offences upajibe nahi–will not arise sadhaka-mane'–in the minds of practitioners [like us]. [135]

"'Please explain how the ten offences can be stopped from arising in the minds of practitioners like us.'

'sri-sanat-kumara uvacha—
jate namaparadhe tu pramade vai kathanchana
sada sankirtayan nama tad-eka-sarano bhavet [136]
namaparadha-yuktanam namany eva haranty agham
avisranta-prayuktani tany evarthakarani hi' [137]

"'Sri Sanat Kumar replied: "If someone offends the Name, out of negligence or otherwise, they must constantly chant the Name and take shelter of the Name exclusively. Only the Name destroys the sins of those who chant the Name with offences. When chanted constantly, the Name is certainly effective."'

namete saranapatti yei ksane haya
takhana-i namaparadhera sadya haya ksaya [138]

takhana-i yei ksane–At the moment saranapatti haya–someone surrenders namete–to the Name, [their] namaparadhera ksaya haya–offences to the Name are destroyed sadya–immediately. [138]

[Sriman Mahaprabhu paraphrases:] "Your offences to the Name are destroyed immediately the moment you surrender to the Name.

tathapi pramade yadi uthe aparadha
tahateo bhaktite ha-iya pade badha [139]

tathapi–Still, yadi–if aparadha uthe–offences arise pramade–out of negligence, [then] [your practice of] bhaktite–devotion badha ha-iya pade–becomes obstructed tahateo–by that also. [139]

"Still, if you happen to commit offences out of negligence, then those offences will obstruct your practice of devotion.

aparadha pramadete ha-ibe yakhana
nama-sankirtana tabe karibe anuksana [140]
namete saranagati sudrdha karibe
anuksana nama-bale aparadha yabe [141]

yakhana–When aparadha–offences ha-ibe–occur pramadete–out of negligence, tabe–then nama-sankirtana karibe–you must chant the Name anuksana–at every moment, [and] sudrdha saranagati karibe–you must firmly surrender namete–to the Name. nama-bale–By chanting the Name anuksana–at every moment, [your] aparadha–offences yabe–will go away. [140–141]

"When offences occur out of negligence, you must chant the Name at every moment and surrender to the Name with firm resolve. By chanting the Name at every moment, your offences will go away.

 

The Name is the only means (nama-i upaya)

namei namaparadha ha-ibeka ksaya
aparadha nasite ara karao sakti naya [142]

namaparadha–Offences to the Name ksaya ha-ibeka–will be destroyed namei–only by the Name. ara karao sakti naya–Nothing else has the power nasite–to destroy aparadha–the offences. [142]

"Only the Name destroys offences against the Name; nothing else has the power to do so.

e visaye mula-tattva bali he tomaya
bujhaha narada tumi vede yaha gaya [143]

bali–I am telling tomaya–you mula-tattva–the fundamental truth e visaye–in this regard, yaha–which vede–the scriptures gaya–proclaim. he–O narada–Narad, tumi bujhaha–you should understand [this]. [143]

"I am telling you the fundamental truth about chanting the Name, which the scriptures proclaim. O Narad, try to understand it.

'namaikam yasya vachi smarana-patha-gatam srotra-mulam gatam va
suddham vasuddha-varnam vyavahita-rahitam tarayaty eva satyam
tach ched deha-dravina-janata-lobha-pasanda-madhye
niksiptam syan na phala-janakam sighram evatra vipra' [144]

"'[Sri Sanat Kumar said:] "The Name, when unconcealed, certainly delivers anyone who once calls, remembers, or hears Him, regardless of whether they utter the Name correctly or incorrectly. But, O brahman, if the Name is used for the body, wealth, prestige, greed, or evil, the Name does not produce any quick results."'

yara mukhe uchcharita eka krsna-nama
yahara smarana-pathe eka nama guna-dhama [145]
yara srotra-mule taha pravesa karibe
vyavahita-rahita haile takhanai taribe [146]

vyavahita-rahita haile–When unconcealed, krsna-nama–Krishna's Name, nama guna-dhama–the Name which is the abode of all qualities, takhanai–immediately taribe–delivers taha–anyone yara mukhe–within whose mouth uchcharita–He is uttered eka–once, yahara smarana-pathe–within whose path of remembrance [He appears] eka–once, [and] yara srotra-mule–within whose ears pravesa karibe–He enters. [145–146]

[Sriman Mahaprabhu paraphrases:] "When unconcealed, Krishna's Name, the abode of all qualities, immediately delivers anyone within whose mouth He is once uttered, within whose remembrance He once arises, and within whose ears He once enters.

'vyavahita' ei sabde dui artha haya
aksarera vyavadhane nama achchhadaya [147]
avidyara achchhadane prakrta prakasa
nama nami eka-bhave avidya-vinasa [148]

ei sabde–The word 'vyavahita'–'concealed' dui artha haya–has two meanings: nama–the Name achchhadaya–is hidden aksarera vyavadhane–by separations between His syllables, [and the Name has a] prakrta–mundane prakasa–appearance [to the soul] avidyara achchhadane–under the covering of ignorance. [Considering] nama–the Name [and] nami–the possessor of the Name eka-bhave–as one avidya-vinasa–destroys this ignorance. [147–148]

"The word 'concealed' has two meanings: (1) the Name is hidden by separations between the Name's syllables, and (2) the Name appears in a mundane form to the soul covered over by ignorance. Considering the Name and the possessor of the Name to be one destroys this ignorance.

vyavahita-rahita haile suddha-namodaya
varna-suddhasuddhi-krame dosa nahi haya [149]

suddha-namodaya haile–When the pure Name appears vyavahita-rahita––unconcealed, dosa haya nahi–there are no faults varna-suddhasuddhi-krame–pertaining to proper and improper pronunciation of [the Name's] letters. [149]

"When the pure Name appears unconcealed, there is no consideration of faults pertaining to proper and improper pronunciation of the Name's letters.

aprakrta name krsna sarva-sakti dila
kalakala sauchasaucha name na rahila [150]

krsna–Krishna dila–has put sarva-sakti–all [His] power aprakrta name–in [His] supramundane Name, [and] rahila na–there is no [consideration] kalakala–of the proper and improper time [or] sauchasaucha–cleanliness and uncleanliness name–in [chanting] His Name. [150]

"Krishna has put all His power in His supramundane Name, and there is no consideration of the proper time or cleanliness in chanting His Name.

sarva-kala sarvavasthaya suddha nama kara
sarva subhodaya habe sarvasubha hara [151]

suddha nama kara–Chant the pure Name sarva-kala–at all times [and] sarvavasthaya–under all circumstances: sarva subhodaya habe–all good fortune will arise, [and] sarvasubha hara–all misfortune will be removed. [151]

"Chant the pure Name at all times and under all circumstances: you will attain all good fortune, and all your misfortune will be removed.

 

Give up mundane attachment and chant the Name
(asat-sanga tyaga-purvaka nama-grahana)

emata apurva-nama sanga-yukta yatha
sighra subha-phala-data na haya sarvatha [152]

yatha–When [He is chanted] sanga-yukta–with [mundane] attachment, emata apurva-nama–this supramundane Name sighra haya na–never quickly becomes, sarvatha–under any circumstances, subha-phala-data–a giver of auspicious results. [152]

"When chanted with mundane attachment, however, the supramundane Name never, under any circumstances, gives auspicious results quickly.

deha, dhana, jana, lobha, pasanda-sanga-krame
vyavahita janme, jiva pade mahabhrame [153]

krame–As a result [of] lobha–greed [and] pasanda-sanga–attachment to sinful persons, deha–the body, dhana–wealth, [and] jana–companions, vyavahita–concealment [of the Name] janme–arises, [and] jiva–the soul pade–falls mahabhrame–into a terrible predicament. [153]

"As a result of greed and attachment to the body, wealth, companions, and sinful persons, the Name becomes concealed, and the soul falls into a terrible predicament.

ataeva sakalera agre sanga tyaji'
ananya-sarana lana nama-matra bhaji [154]

ataeva–So, sakalera agre–first of all, tyaji'–give up [mundane] sanga–attachment, ananya-sarana lana–sincerely surrender, [and] bhaji–serve nama-matra–the Name exclusively. [154]

"So, first of all, give up mundane attachment, sincerely surrender, and serve the Name exclusively.

nama-krpa-bale habe pramada-rahita
aparadha dure yabe, ha-ibeka hita [155]

nama-krpa-bale–By the Name's grace, habe–you will become pramada-rahita–free from negligence. [Then your] aparadha–offences dure yabe–will go away, [and] hita ha-ibeka–you will attain good fortune. [155]

"By the Name's grace, you will become free from negligence. Then your offences will go away, and you will attain good fortune.

aparadha-mukta hana laya krsna-nama
prema asi' nama-saha karibe visrama [156]

aparadha-mukta hana–Be free from offences [and] krsna-nama laya–chant the Name of Krishna. [Then] prema–divine love asi'–will come nama-saha–with the Name [and] visrama karibe–reside [within your heart]. [156]

"Be free from offences and chant the Name of Krishna. Then divine love will come with the Name and reside within your heart.

aparadhira nama-laksana kaitava nischaya
se sanga yatane chhadi' kara namasraya [157]

nischaya–Know for certain [that] aparadhira nama-laksana–the characteristic of an offender of the Name [is] kaitava–insincerity. yatane–Carefully chhadi'–avoid se sanga–their association [and] namasraya kara–take shelter of the Name. [157]

"Know for certain that the characteristic of an offender of the Name is insincerity. Carefully avoid the association of such offenders and take shelter of the Name.

'idam rahasyam paramam pura narada sankarat
srutam sarvasubha-haram aparadha-nivarakam [158]
vidur visnv abhidhanam ye hy aparadha-para narah
tesam api bhaven muktih pathanad eva narada' [159]

"'[Sri Sanat Kumar concluded:] "O Narad, previously I heard from Lord Sankar these supreme, hidden truths, which destroy all inauspiciousness and ward off the offences to the Name. O Narad, even offensive souls who understand the Name of Visnu will certainly attain liberation by chanting the Name."'

sanat-kumara bale, 'ohe devarsi-pravara
purve sri-sankara more hana dayapara [160]
sri-nama-rahasya sarva-asubha nasana
aparadha-nivaraka kaila vijnapana [161]

sanat-kumara–Sanat Kumar bale–said, 'ohe–'O devarsi-pravara–best of the sages amongst the gods, purve–previously sri-sankara–Lord Siva dayapara hana–mercifully vijnapana kaila–taught more–me sri-nama-rahasya–these hidden truths about the Name, [which] nasana–destroy sarva-asubha–all inauspiciousness [and] aparadha-nivaraka–ward off the offences. [160–161]

[Sriman Mahaprabhu paraphrases:] "Sanat Kumar said, 'O best of the sages amongst the gods, previously Lord Sankar mercifully taught me these hidden truths about the Name, which destroy all inauspiciousness and ward off the offences.

aparadha-para jana visnu-nama jani'
patha karilei mukti labhe iha mani' [162]

[If] aparadha-para jana–offensive souls jani'–understand [and] patha karilei–chant visnu-nama–the Name of the Lord, labhe–they will attain mukti–liberation. mani–I affirm iha'–this.' [162]

"If offensive souls understand and chant the Name of Visnu, they will attain liberation. I affirm this."

 

Preaching this collection of hidden truths about the Name
(nama-rahasya-patala prachara)

ohe svarupa rama-raya e nama-rahasya-
patala yatane prachara karibe avasya [163]

ohe–O svarupa rama-raya–Svarup and Rama Ray, yatane–carefully, avasya prachara karibe–you must preach e nama-rahasya patala–this collection of hidden truths about the Name. [163]

"O Svarup and Rama Ray, you must carefully preach these hidden truths about the Name.

kalite jivera nahi anya pratikara
nama-rahasyete para ha-ibe samsara [164]

nahi–There is no anya–other pratikara–remedy jivera–for the soul kalite–in the Age of Kali. nama-rahasyete–Through these hidden truths about the Name, samsara para ha-ibe–the soul can cross over the material world. [164]

"There is no other remedy for the soul in the Age of Kali. Through these hidden truths about the Name, the soul can cross over samsara.

purve muni 'siksastake' ye tattva kahila
ebe vyasa-vakye taha punah dekhaila [165]

dekhaila–I have shown [you] punah–again, ebe–now vyasa-vakye–in the words of Vyasa, taha ye tattva–the truths [that] muni–I kahila–described purve–previously 'siksastake'–in [My] Siksastakam. [165]

"I have shown you again, now in the words of Vyasa, the truths that I previously described in My Siksastakam.

yatane rahasya-patala pracharibe sabe
sarva-ksana alochiya nama labe tabe [166]

sabe–Both of you pracharibe–must preach yatane–carefully rahasya-patala–this collection of hidden truths. sarva-ksana–Always alochiya–discuss [it, and] tabe–then labe–chant nama–the Name. [166]

"You both must carefully preach this collection of hidden truths. Always discuss it and chant the Name.

 

Serving the Name under the guidance of the Namacharya, Haridas Thakur
(namacharya thakura haridasera anugatye sri-nama-bhajana)

prthivira siromani chhila hari-dasa
ei nama-rahasya saba karila prakasa [167]

hari-dasa–Haridas chhila–was siromani–the crown jewel prthivira–of [this] world. prakasa karila–He revealed ei nama-rahasya saba–all these hidden truths about the Name. [167]

"Haridas was the crown jewel of this world. He revealed all these hidden truths about the Name.

pracharila acharila ei nama-dharma
namera acharya haridasa, jana marma [168]

pracharila–He preached [and] acharila–performed ei nama-dharma–the practice of [chanting] the Name; haridasa–Haridas [was] acharya–the perfect teacher namera–of the Name. jana–Understand marma–the significance [of this]. [168]

"Haridas practised and preached the chanting of the Name; he was the Acharya of the Name. Understand the significance of this.

haridasera anugata ha-iya sri-nama
bhajibe ye jana sei nitya-siddha-kama" [169]

sei ye jana–Those who anugata ha-iya–become followers haridasera–of Haridas [and] bhajibe–serve sri-nama–the Name [attain] nitya-siddha-kama"–eternal perfection." [169]

"Those who follow Haridas and serve the Name attain eternal perfection."

 

⇐ CHAPTER EIGHTEEN:
"Sri Ekadasi"

CHAPTER TWENTY:
"The Glories of the Name" ⇒

 

CONTENTS:

Translator's Note
Introduction
In Praise of Sri Sri Prema-vivarta
Sri Sri Prema-vivarta:
1 Invocation of Auspiciousness
2 The Composition of this Book
3 First Obeisances
4 Gaura's Greatness
5 Transformations of Ecstasy in Service
6 The Journey of the Soul
7 The Name is for Everyone
8 Give up Deceit
9 Proper Renunciation
10 Caste and Class
11 The Light of Nabadwip
12 Glories of the Vaisnavas
13 Eagerness to see Sri Gaura
14 Contradictory Transformations
15 Morning Pastimes in Nabadwip
16 What is Love?
17 Different Practices for Different Devotees
18 Sri Ekadasi
19 A Collection of Hidden Truths about the Name
20 The Glories of the Name
+ The Ten Offences to the Holy Name
+ Glossary

"HUMILITY, TOLERANCE, GIVING HONOUR TO OTHERS | HUMILITY, TOLERANCE, GIVING HONOUR TO OTHERS"