Meditations On The Holy Name

r Nmas
Mercy Manifesto
Revelations and Meditations on the Holy Name by r Caitanya
Mahprabhu and some of His personal associates.
Hare Ka Hare Ka Ka Ka Hare Hare

Hare Rma Hare Rma Rma Rma Hare Hare
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All excerpts from the books of His Divine Grace A.C Bhaktivedanta Swami
Prabhupda are copyrighted by Bhaktivedanta Book Trust International. All
rights reserved.
CONTENTS
1. Magalcaraa--------------------------------------------------------------- 4
2. Revelations and Meditations on the Meaning of the Holy Name by(a) rla Prabhupda ------------------------------------------------------------------------ 10
(b) rla Bhaktivinoda hkura ---------------------------------------------------------- 13
(c) rla Jva Gosvm ---------------------------------------------------------------------- 15
(d) rla Raghuntha dsa Gosvm ---------------------------------------------------- 17
(e) rla Gopla Guru Gosvm --------------------------------------------------------- 19
3. A Glimpse into the Culture of the Holy Name by-------------------- 22

(a) r Caitanya Mahprabhu------------------------------------------------------------- 23
(b) r Pacatattva--------------------------------------------------------------------------- 28
(c) rla Jagadnanda Paita------------------------------------------------------------ 29
(d) rla Haridsa hkura---------------------------------------------------------------- 32
(e) rla Santana Gosvm --------------------------------------------------------------- 36
(f) rla Rpa Gosvm --------------------------------------------------------------------- 37
(g) rla Bhaktivinoda hkura ---------------------------------------------------------- 39
(i) r Nagara Krtana------------------------------------------------------------------- 39
(ii) Boro Sukher Khabor Gi --------------------------------------------------------- 40
(iii) Nmas Transcendental Price List --------------------------------------------- 42
(iv) Nmas Primary Business Outlets and Key Personnel --------------------- 43
(v) bhojana-llase rasane mra-------------------------------------------------------44
(vi) A Spiritual Request ---------------------------------------------------------------- 45
(vii) The Glories of the Holy Name ------------------------------------------------- 47
(h) rla Bhaktisiddhnta Sarasvat hakura ----------------------------------------- 49
(i) rla Prabhupda ------------------------------------------------------------------------ 50
4. Appendix -------------------------------------------------------------------------(a) A Ml of Meditations from the Followers of r Caitanya Mahprabhu - 55

(b) Meditations from the Eternal Essence of stra -------------------------------- 60
(c) A Traditional Prayer for Approaching the Holy Name ---------------------- 65
(d) More Traditional Prayers for Approaching the Holy Name ------------------ 66
(e) The Ultimate Mana-ik ----------------------------------------------------------- 68
(f) Three Entrance Keys into the World of Nma ----------------------------------- 69
(g) Connecting My Heart with Nma --------------------------------------------------- 70
R GURU PRAMA
o ajna-timirndhasya jnjana-alkay
cakur unmlita yena tasmai r-gurave nama
I offer my respectful obeisances unto my spiritual master who, with the
torchlight of knowledge, has opened my eyes, which were blinded by the
darkness of ignorance.
R RPA PRAMA
r-caitanya-mano-bha sthpita yena bh-tale
svaya rpa kad mahya dadti sva-padntikam
When will rla Rpa Gosvm Prabhupda, who has established within this
material world the mission to fulfill the desire of Lord Caitanya, give me shelter
under his lotus feet?
MAGALCARAA
vande ha r-guro r-yuta-pada-kamala r-gurn vaiav ca
r-rpa sgrajta saha-gaa-raghunthnvita ta sa-jvam
sdvaita svadhta parijana-sahita ka-caitanya-deva
r-rdh-ka-pdn saha-gaa-lalit-r-vikhnvit ca
I offer my respectful obeisances unto the lotus feet of my spiritual master and
of all the other preceptors on the path of devotional service. I offer my
respectful obeisances unto all the Vaiavas and unto the six Gosvms,
including rla Rpa Gosvm, r Santana Gosvm, Raghuntha dsa
Gosvm, Jva Gosvm, and their associates. I offer my respectful obeisances
unto r Advaita crya Prabhu, r Nitynanda Prabhu, r Caitanya
Mahprabhu, and all His devotees, headed by rvsa hkura. I then offer my
respectful obeisances unto the lotus feet of Lord Ka, rmat Rdhr, and
all the gops, headed by Lalit and Vikh.
nama o viu-pdya ka-prehya bh-tale
rmate bhaktivednta-svmin iti namine
I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta
Swm Prabhupda, who is very dear to Lord Ka having taken shelter at His
lotus feet.
namas te srasvate deve gaura-vn-pracrie

nirviea-nyavdi-pctya-dea-trie
Our respectful obeisances are unto you, O spiritual master, servant of Sarasvat
Gosvm. You are kindly preaching the message of Lord Caitanyadeva and
delivering the Western countries, which are filled with impersonalism and
voidism.
nama o viu-pdya ka-prehya bh-tale
rmate bhaktisiddhnta-sarasvatti namine
I offer my respectful obeisances unto His Divine Grace Bhaktisiddhnta
Sarasvat, who is very dear to Lord Ka having taken shelter at His lotus feet.
r-vrabhnav-dev-dayitya kpbdhaye
ka-sambandha-vijna-dyine prabhave nama
I offer my respectful obeisances to r Varabhnav-dev-dayita dsa, who is
favored by rmat Rdhrn and who is an ocean of transcendental mercy and
the deliverer of the science of Ka.
mdhuryojjvala-premhya-r-rpnuga-bhaktidargaura-karu-akti-vigrahya namo stu te
I offer my respectful obeisances unto you, the personified energy of r
Caitanyas mercy, who deliver devotional service which is enriched with
conjugal love of Rdh and Ka, coming exactly in the line of revelation of
rla Rpa Gosvm.
namas te gaura-v-r-mrtaye dna-trie
rpnuga-viruddhpasiddhnta-dhvnta-hrie
I offer my respectful obeisances unto you, who are the personified teachings of
Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate
any statement which is against the teachings of devotional service enunciated
by rla Rpa Gosvm.
namo-gaura-kiorya skd-vairgya-mrtaye
vipralambha-rasmbhode pdmbujya te nama
I offer my respectful obeisances unto Gaurakiora dsa Bbj Mahrja, who
is renunciation personified. He is always merged in feelings of separation and
love for Ka.
namo bhaktivinodya sac-cid-nanda-nmine

gaura-akti-svarpya rpnuga-varya te
I offer my respectful obeisances unto Saccidnanda Bhaktivinoda, who is a
transcendental energy of r Caitanya Mahprabhu. He is a strict follower of
the Gosvms, headed by rla Rpa Gosvm.
gaurvirbhva-bhmes tva nirde saj-jana-priya
vaiava-srvabhauma r-jagannthya te nama
I offer my respectful obeisances to Jaganntha dsa Bbji Mahrja, who is
respected by the entire Vaiava community and who discovered the place
where Lord Caitanya appeared.
r-rpa r santana bhaa-raghunth
r-jva gopla-bhaa dsa-raghunth
All glories to r Rpa Gosvm, Santana Gosvm, Raghuntha Bhaa
Gosvm, r Jva Gosvm, Gopla Bhaa Gosvm, and Raghuntha dsa
Gosvm.
ei chay gosir kori caraa vandan
jh hoite bighna-n abha-pra
I offer my obeisances to the feet of these six Gosvms. By offering them my
obeisances all obstacles to devotion are destroyed and all spiritual desires are
fulfilled.
r caitanya-mano-bham sthpita yena bh-tale
svaya rpa kad mahya dadti sva-padntikam
When will rla Rpa Gosvm Prabhupda, who has established within this
material world the mission to fulfil the desire of Lord Caitanya, give me shelter
under his lotus feet?
vch-kalpatarubhya ca kp-sindhubhya eva ca
patitn pvanebhyo vaiavebhyo namo nama
I offer my respectful obeisances unto all the Vaiava devotees of the Lord.
They are just like desire trees who can fulfil the desires of everyone, and they
are full of compassion for the fallen conditioned souls.
R GAURGA PRAMA
namo mah-vadnyya ka-prema-pradya te
kya ka-caitanya-nmne gaura-tvie nama
O most munificent incarnation! You are Ka Himself appearing as r Ka
Caitanya Mahprabhu. You have assumed the golden colour of rmat
Rdhr, and You are widely distributing pure love of Ka. We offer our
respectful obeisances unto You.
R PACA-TATTVA PRAMA
paca-tattvtmaka ka bhakta-rpa-svarpakam
bhaktvatra bhaktkhya nammi bhakta-aktikam
I offer my obeisances unto the Supreme Lord, Ka, who is nondifferent from
His features as a devotee, devotional incarnation, devotional manifestation,
pure devotee, and devotional energy.
R KA PRAMA
he ka karu-sindho dna-bandho jagat-pate
gopea gopik-knta rdh-knta namo stu te
O my dear Ka, ocean of mercy, You are the friend of the distressed and the
source of creation. You are the master of the cowherdmen and the lover of
gops, especially Rdhr. I offer my respectful obeisances unto You.
R RDH PRAMA
tapta-kcana-gaurgi rdhe vndvanevari
vabhnu-sute dev pranammi hari-priye
I offer my respects to Rdhr, whose bodily complexion is like molten gold
and who is the Queen of Vndvana. She is the daughter of King Vabhnu,
and very dear to Lord Ka.
SAMBANDHDHIDEVA PRAMA
jayat suratau pagor mama manda-mater gat
mat-sarvasva-padmbhojau rdh-madana-mohanau
Glory to the all-merciful Rdh and Madana-mohana! I am lame and ill
advised, yet They are my directors, and Their lotus feet are everything to me.
ABHIDHEYDHIDEVA PRAMA
dvyad-vndraya-kalpa-drumdha
rmad-ratngra-sihsana-sthau
rmad-rdh-rla-govinda-devau
prehlbhi sevyamnau smarmi
In a temple of jewels in Vndvana, underneath a desire tree, r r RdhGovinda, served by Their most confidential associates sit upon an effulgent
throne. I offer my humble obeisances unto Them.
PRAYOJANDHIDEVA PRAMA
rmn rsa-rasrambh va-vaa-taa-sthita
karan veu-svanair gopr gopntha riye stu na
rla Gopntha, who originated the transcendental mellow of the rsa dance,
stands on the shore at Vavaa and attracts the attention of the cowherd
damsels with the sound of His celebrated flute. May they all confer upon us
their benediction.
PACA-TATTVA MAH-MANTRA
(jaya) r-ka-caitanya prabhu nitynanda
r-advaita gaddhar rvsdi-gaura-bhakta-vnda
HARE KA MAH-MANTRA

Revelations on the
Meaning of the Holy Name
By fondly chanting harinma while contemplating His true meaning and
praying to Him with tears in the eyes, gradually by His mercy, ones chanting
will advance. If this method is not followed, it will take many lifetimes to reach
perfection.
rla Bhaktivinoda hkura
r Caitanya-ikmta, Sixth Rainfall, Fourth shower
rla Prabhupda
Caitanya Mahprabhu teaches us that we should only beg God for His service
life after life. This is the actual meaning of the Hare Ka mah-mantra. When
we are chanting Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare
Rma, Hare Rma, Rma, Rma, Hare Hare, we are actually addressing God
and His energy, Har. Har is Kas internal potency, rmat Rdhr or
Lakm. Jaya rdhe! This is daiv prakti, and the devotees take shelter of the
daiv prakti, rmat Rdhr. Thus the Vaiavas worship Rdh-Ka,
Lakm-Nryaa and St-Rma. In the beginning of the Hare Ka mahmantra we first address the internal energy of Ka, Hare. Thus we say, O
Rdhr! O Hare! O energy of the Lord! When we address someone in this
way, he usually says, Yes, what do you want? The answer is, Please engage
me in Your service. This should be our prayer.
Teachings of Lord Kapila, the Son of Devahti
The word Har is the form of addressing the energy of the Lord, and the words
Ka and Rma are forms of addressing the Lord Himself. Both Ka and
Rma mean the supreme pleasure, and Har is the supreme pleasure energy
of the Lord, changed to Hare in the vocative. The supreme pleasure energy of
the Lord helps us to reach the Lord.
The material energy, called my, is also one of the multienergies of the Lord.
And we, the living entities, are also the energy, marginal energy, of the Lord.
The living entities are described as superior to material energy. When the
superior energy is in contact with the inferior energy, an incompatible situation
arises; but when the superior marginal energy is in contact with the superior
energy, Har, it is established in its happy, normal condition.
These three words, namely Hare, Ka, and Rma, are the transcendental
seeds of the mah-mantra. The chanting is a spiritual call for the Lord and His
energy to give protection to the conditioned soul. This chanting is exactly like
the genuine cry of a child for its mothers presence. Mother Har helps the
devotee achieve the Lord Fathers grace, and the Lord reveals Himself to the
devotee who chants this mantra sincerely.
The Science of Self-Realization
Hare refers to the energy of the Lord, and Ka and Rma refer to the Lord
Himself. Therefore, when we chant Hare Ka, we are praying, O Lord, O
energy of the Lord, please accept me. We have no other prayer than Please
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accept me. Lord Caitanya Mahprabhu taught us that we should simply cry
and pray that the Lord accept us. As Caitanya Mahprabhu Himself prayed,
ayi nanda-tanuja kikara
patita m viame bhavmbudhau
kpay tava pda-pakajasthita-dhl-sada vicintaya
O Ka, son of Nanda, somehow or other I have fallen into this ocean of
nescience and ignorance. Please pick me up and place me as one of the atoms at
Your lotus feet.
The Path of Perfection
Hare is the form of the word har when address, when She is addressed. And
Ka, when Hes addressed, the form does not change. This is grammatical
rule. So Hare Ka means, Oh, the energy of Ka, or energy of the Lord,
and Ka, the Lord. So Hare Ka. Hare Ka means I am praying not only
to the Lord, but to the energy also. This is naturalIt is to be understood that
the Absolute has energy. He has got different energies. By His energies He is
acting, and that is confirmed in the Vedic stra, parsya aktir vividhaiva ryate
(Cc. Madhya 13.65, purport). The Supreme Absolute Truth has multi-energies.
Parsya aktir vividhaiva ryate, multi-energies. And svbhvik jna-balakriy ca, and by His energies hes working in such a nice way that it appears
that it is being automatically done. Just like this tape recorder is working. How
it is working? The electric energy is there. By the electric energy the machine is
so nicely working that when it is replayed exactly I am speaking. So energy is
working. I am speaking, my speaking energy is acting, electric energy is helping.
This machine energy is accepting and a nice thing is coming. Similarly, the
whole cosmic manifestation is the manifestation of the energies. The rascals,
they do not understand. And when it is stated that everything is Brahman, that
is to be understood that everything is working under the energy of the Supreme
Brahman. That is real meaning. But this is simultaneously one and different.
When this tape recorder will play, it will play exactly I am speaking to you.
There will be no difference of voice. If somebody hears from other room, hell
understand that Swamijis speaking, but still, that speaking is different from me.
Because my energy is working there. Similarly, there are two kinds of energies.
Just like when I am speaking, this is my real energy, and when this tape
recorder will speak, that is also my energy, but that is separated energy.
Similarly, this material manifestation is separated energy, and there is direct
energy. The direct... This material energy, separated energy, is the reflection of
the direct energy. Just like when this tape recorder will be replayed it is the
reflection of my original speech. Similarly, this material manifestation is a
reflection of the original energy, internal energy So this Hare means we are
directly approaching the original energy of the Supreme Lord. Please accept
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me, under You. Now I am under reflection. I am trying to get substance from
the reflection. Suppose a tree is reflected by the bank of a river, the exact. So
if somebody dives into the river and tries to take fruit from that tree, it will not
be possible because that is reflection. One has to go to the real tree. So we are
hankering after life, we are hankering after pleasure, but we are seeking
pleasure in the reflection, my. Therefore we are frustrated, confused.
Therefore this prayer is to the original energy. Without energy, without energy
the Lord is not without energy. Rdh-Ka, Lakm-Nryaa, St-Rma. So
God is always with energy. Without energy, he is incomplete. Sun without
sunshine is incomplete. Is it possible? So we are praying to the original
energy, Hare Ka. Because energy and the energetic, Rdh-Ka. RdhKa, They are not separate, but it is pleasure. When They are separated,
Rdh and Ka, that is energetic, that is giving impetus. Just like the man and
the woman, they come from the same source, but one body is energetic to the
other. Man is energy to the woman. Woman is the energy to the man. Why the
creation is not one kind of? Why there is fair sex? Theyre coming from the
same womb of the mother. Why not one, boy only? Why girl? Why nature has
provided like that? Let simply boys come. No. It is required. But the whole
thing is perverted reflection. Here the man, woman, the energy... It is simply...
But by this, one can understand the reality. Just like the shadow, the five
fingers. One person who is not misled, he can understand that the original palm
has five fingers, although he cannot see it. From the shadow. Similarly, from
this energy, work of the energy in this material perverted reflection, one can
understand that there is a reality. In the reality, in the abode of Ka, the same
things are there, the same trees are there, the same things are there, but they
are original, personal energy.
So this Hare means we are directly approaching the original energy of the
Supreme Lord. Please accept me, under You..
Room Conversation, October 20, 1968, Seattle
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rla Bhaktivinoda Thkura

1. HARE: OH HARI!
he hare, mac-citta htv bhava-bandhann mocaya
Oh Hari! Please capture my mind and heart and free me from material
bondage.
2. KA: OH KA!
he ka, mac-citta karaya
Oh Ka! Please attract my mind by pulling it to You.
3. HARE: OH HARI!
he hare, sva-mdhuryea mac-citta hara
Oh Hari! Please capture my mind and heart with Your unsurpassed
sweetness.
4. KA: OH KA!
he ka, sva-bhakta-dvr bhajana-jna-dnena mac-cittam odhaya
Oh Ka! Please purify my mind with knowledge about pure devotional
service given to me by Your own devotees.
5. KA: OH KA!
he ka, nma-rpa-gua-lldiu man-nihm kuru
Oh Ka! Please give me firm faith in Your transcendental name, form,
qualities and pastimes.
6. KA: OH KA!
he ka, rucir bhavatu me
Oh Ka! Please give me taste for Your transcendental name, form,
qualities and pastimes.
7. HARE: OH RDH!
he hare, nija-sev-yogya m kuru
Oh Rdh! Please make me fit to serve You.
8. HARE: OH RDH!
he hare, sva-sevm deaya
Oh Rdh! Please direct me to do a particular service for You.
9. HARE: OH RDH!
he hare, sva-prehena saha svbha-ll rvaya
Oh Rdh! Please tell me about Your cherished pastime with Your most
beloved Ka.
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10. RMA: OH RMA!

he rma, prehay saha svbha-ll m rvaya
Oh Rma! Please tell me about Your cherished pastime with Your most
beloved Rdh.
11. HARE: OH RDH!
he hare, sva-prehena saha svbha-ll daraya
Oh Rdh! Please reveal to me Your cherished pastime with Your most
beloved Ka.
12. RMA: OH RMA!
he rma, prehay saha svbha-ll m daraya
Oh Rma! Please reveal to me Your cherished pastime with Your most
beloved Rdh.
13. RMA: OH RMA!
he rma, nma-rpa-gua-ll-smaradiu m yojaya
Oh Rma! Please engage me in constantly remembering Your
transcendental name, form, qualities, pastimes.
14. RMA: OH RMA!
he rma, tatra m nija-sev-yogya kuru
Oh Rma! Please make me fit for Your personal service in Vraja.
15.HARE: OH HARI!
he hare, m svgktya ramasva
Oh Hari! Accepting me as Your own, please enjoy with me as You
please.
16.HARE: OH HARI!
he hare, may saha ramasva
Oh Hari! Please enjoy with me in Your transcendental way.
NB. This revelation of the meaning of the Holy Name is attributed to
rla Gopla Guru Gosvm by some vaiavas.
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rla Jva Gosvms

Mah-mantrrtha-vykhy
1. By His uncommon beauty, r Ka Chandra takes away the mind of
everyone. However, when r Rdh expands Her own cleverness, She also
captures r Kas mind. Therefore She is called Har.
2. By His loveliness and by the sweet sound of His flute, r Ka, who is
decorated with the most captivating qualities, attracts Rdh. Therefore He
is called Ka.
3. It has been heard from the mouths of great souls that Lord Hari led away
the fawn-eyed Rdh from the Rsa dance to a secluded bower. Therefore
Rdh is called Har.
4. As He sports with Rdh, His blackish effulgence causes shiny gold to also
appear blackish. Therefore He is called Ka.
5. In pursuance of the wishes of His beloved r Rdh, He made in the forest
near Govardhana a lake named yma-kuda and then drew the waters of
all holy bathing places there. Those who know this call Him Ka.
6. By Her unsurpassed love, r Rdh attracts Him who is the performer of
wonderful pastimes to the Vndvana forest on the banks of Yamun River.
Those of steady intellect therefore call Him Ka.
7. One day while Ka was in Vndvana, He killed the demon Aia, who
was disguised as a bull. At that time Rdh affectionately called out to Him
O Hari! Therefore She is known as Har.
8. Sometimes due to excessive love, r Rdhs voice becomes faint when She
sings the glories of r Kas pastimes. Therefore those who are expert in
discerning spiritual sentiments call Her Har.
9. Once, in the forest of Vndvana, r Ka dropped His flute due to the
intense experience of loving sentiments. At that time Rdh stole His flute.
Therefore She is called Har.
10. Once r Ka put His arms around r Rdh, took Her into a bower
shaped like one of the caves at Govardhana Hill and there enjoyed with Her.
Therefore He is called Rma.
11. Every day the most merciful r Rdh destroys (hati) the misery of the
devotees and bestows (rti) happiness upon them. Therefore She is called
Har.
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12.The minds of the devotees always find pleasure in r Ka, who is an ocean
of transcendental bliss. Therefore that beautiful dark form of Ka is called
Rma.
13.Rdh is called Rm because She enjoyed Acyuta through loving pastimes
in a forest pavilion made of flowering creepers. Because Ka is with that
Rm, He is called Rma.
14.When all of Gokula was filled with wailing because of a forest fire, r Ka
extinguished it, thus greatly pleasing the Vrajavss. Therefore He is called
Rma.
15.r Ka went to Mathur to kill the demons headed by Kasa. By Her
desire to enjoy confidential pastimes with Ka, r Rdh brought Ka
back to Vndvana. Therefore She is called Har.
16.When r Ka came back to Vndvana, He took away the suffering of the
Vrajavss and by His wonderful pastimes, captivated Rdhs mind.
Therefore the son of Nanda is called Hari.
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rla Raghuntha dsa Gosvms

r Harinmrtha-ratna-dpik
(Illumination on the Jewels of Meaning in the Holy Name.)
Once, because of separation from Ka, Rdh began thinking about pleasing
encounters with Him. In order to keep from shedding tears, She continuously
chanted the following prayer:
1. Hari! By simply hearing Your name, and by Your special sweetness, You
captivate My mind.
2. Ka! By Your constant and abundant transcendental bliss You attract
everyone. (the syllable k means that which is universally beneficial and
a is the essential form of bliss, or that which is for ones personal benefit).
3. Hari! By playing Your flute You take away my patience, modesty, gravity,
fear etc.
4. Ka! By the fragrance of Your body, You draw me from My home into the
forest of Vndvana.
5. Ka! To entice Me to enter the forest, when You arrive You suddenly pull
on my bodice.
6. Ka! Having attracted Me by the beauty of Your body and by Your
extreme blissfulness, You draw Your fingernails across My breasts.
7. Hari! Having embraced Me in Your arms, You carry Me to a flower bed.
8. Hari! Having put Me down there, You take away My undergarments.
9. Hari! On the pretext of untying My underclothes, You remove all My pangs
of separation.
10.Rma! You take pleasure in Me according to Your own sweet will.
11.Hari! Whatever few possessions I have left, those You also take.
12.Rma! You enjoy Me by making Me play the aggressive role in love.
13.Rma! O crest-jewel of pleasure; My eyes relish Your pleasantness which is
undoubtedly the sweetness of Your youthful face.
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14.Rma! One who is actually a lover is called Rma. In this regard You are
directly the act of love dalliance and the presiding Deity of Love. You are
the transcendental Cupid, not only because of Your Love dalliances, not
only because You are the performer and purpose of it, but because You are
actually the embodiment of love itself.
15.Hari! You take away the doe of My mind. In other words, You make Me
swoon in ecstasy.
16.Hari! O lion! You indeed resemble a lion in the activities of love, because of
the boldness You show.
When I am separated from such a dear one as You, a moment seems like a
million kalpas. Now, trying to find some means to pass My time, I am simply
chanting these sixteen names.
By these names, which are nondifferent than the kissing lover Himself, Rdh
very quickly draws Ka into a meeting of supreme bliss. The minds of Her
sakhs, Her majars and those who are sincerely trying to develop that mood
are all completely fulfilled in this way.

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rla Gopla Guru Gosvm

1. The great devotees are always remembering r Rdh-ramaa, whose
blackish youthful form is the embodiment of ecstatic bliss and which
destroys the disease of birth and death brought about by ignorance.
2. When those great devotees see that a disciple has appreciation and love for
Rdh-ramaa, and is also grateful, self-controlled, peaceful and steadyminded, they feel obliged to be merciful by giving him the prayer consisting
of three names: Hare, Ka and Rma.
3. When you touch fire, it burns your hand even without you desiring it. In the
same way, when wicked-minded people remember the Lord by any means,
He takes away all their sins. Therefore He is called Hari.
4. Comprehension of the principles underlying the Supreme Personality of
Godheads form of eternity, knowledge and bliss takes away ignorance and
its activities. Therefore the devotees remember Him as Hari.
5. Or, because He takes away the three kinds of suffering from all the living
beings, whether mobile or immobile, He is called Hari. Or else, by the
hearing and glorification of His transcendental qualities, He takes away the
mind of all conditioned living beings, therefore He is Hari. Or, being
greater than hundreds of Cupids, by His special sweetness He takes away the
minds of all other avatras, therefore that r Ka is called by the name
Hari. The vocative form is Hare.
6-8 In order to achieve the happiness of love in the Rsa dance, by Her form,
qualities, love, affection etc. r Rdh, the daughter of King Vabhnu,
who is the Lords own pleasure potency, takes away the mind of Ka.
Therefore, She is praised as Har. The vocative form is Hare.
9. The root k means attracting or existing and the word a means
satisfaction or bliss. When combined, these two indicate the Supreme
Absolute Truth, r Ka.
10.The Supreme Lord Govinda, whose form is eternal, full of knowledge and
bliss, is beginningless and existent before all others. He is the cause of all
causes. Therefore He is called Ka.
11.That beautiful, dark son of Nanda, with eyes like lotus petals, is the only
source of bliss for the residents of Gokula, therefore He is called Ka.
19
12.Lord iva said to Prvat: O Dev, by uttering the syllable r all the sins go
outside, and by uttering the syllable ma, when the sins try to enter again,
they are blocked.
13.The yogs take pleasure in the infinite, transcendental Soul who is a true
reservoir of bliss. Therefore they designate that Supreme Brahman by the
name Rma.
14.r Ka, who is the chief of those expert in loving affairs and the
worshipable Deity of amorous pastimes, always enjoys r Rdh. Therefore
He is called Rma.
15.Because He attracts r Rdhs mind and enjoys Himself by sporting with
Her, He is known as Rma. In the Krama-dpik, Ka says to
Candram: Rdhs name is far superior to hundreds of My names.
Therefore, even I do not know what will be the result for one who always
remembers Rdh.
1. Hare Because Rdh captures Kas mind, She is called Har. The
vocative form is Hare.
2. Ka Because He captures Rdhs mind, He is called Ka.
3. Hare Because Rdh takes away Kas reputation of being shy, sober
etc., She is called Har.
4. Ka Wherever Rdh is, or wherever She goes, there She sees Ka and
thinks, Now He is touching Me and forcefully pulling my bodice and other
garments. Therefore He is called Ka.
5. Ka Because He pleases Rdh with His flute playing, He draws Her
into the forest of Vndvana. Therefore He is called Ka.
6. Ka Because Kas activities are always drawing the heart of Rdh,
He is called Ka.
7. Hare Wherever Ka is, or wherever He goes, there He sees, Now She is
in front of Me, now Shes leaning against My side. In this way He is
constantly pleased. Therefore, she is called Har.
8. Hare Because Rdh takes Ka away by forcing Him to meet Her in a
secret place, She is called Har.
20
9. Hare Because Rdh takes Ka away by making Him come to the forest
of Vndvana, She is called Har.
10.Rma By His humour, appearance etc. r Ka gives delight to Rdh.
Therefore, He is called Rma.
11.Hare Because Rdh instantly takes away Kas patience, support etc.,
She is called Har.
12.Rma By kissing Her, touching Her breasts, embracing Her etc., Ka
enjoys Rdh. Therefore, He is called Rma.
13.Rma Because Ka sometimes enjoys with Rdh by making Her play
the dominant role in love, He is called Rma.
14.Rma Because He enjoys such love playing, He is called Rma.
15.Hare When the Rsa dance is over and Rdh has captured Kas mind,
She goes away. Therefore, She is called Har.
16.Hare After the Rsa dance is finished, Ka has also captured Rdhs
mind and goes away. Therefore, He is called Hari.
21
A Glimpse into the Culture of the

Holy Name
O Lord! You always have the jvas welfare in mind; thus in this Age of Kali,
You descended into this world, bringing Your holy name with You.
You preached the chanting of the Holy Name as the religious duty for this age.
By following this as the main means, one attains the treasure of love for Ka.
You told everyone that the only religious duty the jva must respect is to
remember the Holy Name and to chant the Holy Name.
rla Bhaktivinoda hakura
Harinma Cintmai, 1.76-78
22
r Caitanya Mahprabhu
Praknanda Sarasvat then said, I understand that Your name is r Ka
Caitanya. You are a disciple of r Keava Bhrat, and therefore You are
glorious.
You belong to our akara-sampradya and live in our village, Vras. Why
then do You not associate with us? Why is it that You avoid even seeing us?
You are a sannys. Why then do You indulge in chanting and dancing,
engaging in Your sakrtana movement in the company of fanatics?
Meditation and the study of Vednta are the sole duties of a sannys. Why do
You abandon these to dance with fanatics?
You look as brilliant as if You were Nryaa Himself. Will You kindly explain
the reason that You have adopted the behavior of lower-class people?
r Caitanya Mahprabhu replied to Praknanda Sarasvat, My dear sir,
kindly hear the reason. My spiritual master considered Me a fool, and therefore
he chastised Me.
You are a fool, he said. You are not qualified to study Vednta philosophy,
and therefore You must always chant the holy name of Ka. This is the
essence of all mantras, or Vedic hymns.
Simply by chanting the holy name of Ka one can obtain freedom from
material existence. Indeed, simply by chanting the Hare Ka mantra one will
be able to see the lotus feet of the Lord.
In this Age of Kali there is no religious principle other than the chanting of the
holy name, which is the essence of all Vedic hymns. This is the purport of all
scriptures.
After describing the potency of the Hare Ka mah-mantra, My spiritual
master taught Me another verse, advising Me to always keep it within My
throat.
For spiritual progress in this Age of Kali, there is no alternative, there is no
alternative, there is no alternative to the holy name, the holy name, the holy
name of the Lord.
Since I received this order from My spiritual master, I always chant the holy
name, but I thought that by chanting and chanting the holy name I had been
bewildered.
23
While chanting the holy name of the Lord in pure ecstasy, I lose Myself, and
thus I laugh, cry, dance and sing just like a madman.
Collecting My patience, therefore, I began to consider that chanting the holy
name of Ka had covered all My spiritual knowledge.
I saw that I had become mad by chanting the holy name, and I immediately
submitted this at the lotus feet of my spiritual master.
My dear lord, what kind of mantra have you given Me? I have become mad
simply by chanting this mah-mantra!
Chanting the holy name in ecstasy causes Me to dance, laugh and cry. When
My spiritual master heard all this, he smiled and then began to speak.
It is the nature of the Hare Ka mah-mantra that anyone who chants it
immediately develops his loving ecstasy for Ka.
Religiosity, economic development, sense gratification and liberation are
known as the four goals of life, but before love of Godhead, the fifth and
highest goal, these appear as insignificant as straw in the street.
For a devotee who has actually developed bhva, the pleasure derived from
dharma, artha, kma and moka appears like a drop in the presence of the sea.
The conclusion of all revealed scriptures is that one should awaken his dormant
love of Godhead. You are greatly fortunate to have already done so.
It is a characteristic of love of Godhead that by nature it induces transcendental
symptoms in ones body and makes one more and more greedy to achieve the
shelter of the lotus feet of the Lord.
When one actually develops love of Godhead, he naturally sometimes cries,
sometimes laughs, sometimes chants and sometimes runs here and there just
like a madman.
Perspiration, trembling, standing on end of ones bodily hairs, tears, faltering
voice, fading complexion, madness, melancholy, patience, pride, joy and
humilitythese are various natural symptoms of ecstatic love of Godhead,
which causes a devotee to dance and float in an ocean of transcendental bliss
while chanting the Hare Ka mantra.
It is very good, my dear child, that You have attained the supreme goal of life
by developing love of Godhead. Thus You have pleased me very much, and I
am very much obliged to You.
24
My dear child, continue dancing, chanting and performing sakrtana in

association with devotees. Furthermore, go out and preach the value of
chanting ka-nma, for by this process You will be able to deliver all fallen
souls.
Saying this, My spiritual master taught Me a verse from rmad-Bhgavatam. It
is the essence of all the Bhgavatams instructions; therefore he recited this
verse again and again.
When a person is actually advanced and takes pleasure in chanting the holy
name of the Lord, who is very dear to him, he is agitated and loudly chants the
holy name. He also laughs, cries, becomes agitated and chants just like a
madman, not caring for outsiders.
I firmly believe in these words of My spiritual master, and therefore I always
chant the holy name of the Lord, alone and in the association of devotees. That
holy name of Lord Ka sometimes causes Me to chant and dance, and
therefore I chant and dance. Please do not think that I intentionally do it. I do it
automatically.
Compared to the ocean of transcendental bliss that one tastes by chanting the
Hare Ka mantra, the pleasure derived from impersonal Brahman realization
[brahmnanda] is like the shallow water in a canal.
My dear Lord, O master of the universe, since I have directly seen You, my
transcendental bliss has taken the shape of a great ocean. Being situated in that
ocean, I now realize all other so-called happiness to be like the water contained
in the hoofprint of a calf.
After hearing Lord r Caitanya Mahprabhu, all the Myvd sannyss were
moved. Their minds changed, and thus they spoke with pleasing words.
Dear r Caitanya Mahprabhu, what You have said is all true. Only one who
is favored by fortune attains love of Godhead.
CC di 7.66-100
25
r r ikaka
ceto-darpaa-mrjana bhava-mah-dvgni-nirvpaa
reya-kairava-candrik-vitaraa vidy-vadh-jvanam
nandmbudhi-vardhana prati-pada prmtsvdana
sarvtma-snapana para vijayate r-ka-sakrtanam
Glory to the r-ka-sakrtana, which cleanses the heart of all the dust
accumulated for years and extinguishes the fire of conditional life, of repeated
birth and death. This sakrtana movement is the prime benediction for
humanity at large because it spreads the rays of the benediction moon. It is the
life of all transcendental knowledge. It increases the ocean of transcendental
bliss, and it enables us to fully taste the nectar for which we are always
anxious.(1)
nmnm akri bahudh nija-sarva-aktis
tatrrpit niyamita smarae na kla
etd tava kp bhagavan mampi
durdaivam dam ihjani nnurga
O my Lord, Your holy name alone can render all benediction to living beings,
and thus You have hundreds and millions of names, like Ka and Govinda. In
these transcendental names You have invested all Your transcendental
energies. There are not even hard and fast rules for chanting these names. O
my Lord, out of kindness You enable us to easily approach You by Your holy
names, but I am so unfortunate that I have no attraction for them.(2)
td api suncena
taror api sahiun
amnin mnadena
krtanya sad hari
One should chant the holy name of the Lord in a humble state of mind,
thinking oneself lower than the straw in the street; one should be more tolerant
than a tree, devoid of all sense of false prestige, and should be ready to offer all
respect to others. In such a state of mind one can chant the holy name of the
Lord constantly.(3)
na dhana na jana na sundar
kavit v jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
O almighty Lord, I have no desire to accumulate wealth, nor do I desire
beautiful women, nor do I want any number of followers. I only want Your
causeless devotional service, birth after birth.(4)
26
ayi nanda-tanuja kikara

patita m viame bhavmbudhau
kpay tava pda-pakajasthitadhl-sada vicintaya
O son of Mahrja Nanda [Ka], I am Your eternal servitor, yet somehow or
other I have fallen into the ocean of birth and death. Please pick me up from
this ocean of death and place me as one of the atoms at Your lotus feet.(5)
nayana galad-aru-dhray
vadana gadgada-ruddhay gir
pulakair nicita vapu kad
tava-nma-grahae bhaviyati
O my Lord, when will my eyes be decorated with tears of love flowing
constantly when I chant Your holy name? When will my voice choke up, and
when will the hairs of my body stand on end at the recitation of Your name?(6)
yugyita nimeea
caku prvyitam
nyyita jagat sarva
govinda-virahea me
O Govinda! Feeling Your separation, I am considering a moment to be like
twelve years or more. Tears are flowing from my eyes like torrents of rain, and
I am feeling all vacant in the world in Your absence.(7)
liya v pda-rat pinau mm
adarann marma-hat karotu v
yath tath v vidadhtu lampao
mat-pra-nthas tu sa eva npara
I know no one but Ka as my Lord, and He shall remain so even if He
handles me roughly by His embrace or makes me brokenhearted by not being
present before me. He is completely free to do anything and everything, for He
is always my worshipful Lord, unconditionally.(8)
27
r Pacatattva
The characteristics of Ka are understood to be a storehouse of
transcendental love. Although that storehouse of love certainly came with
Ka when He was present, it was sealed. But when r Caitanya Mahprabhu
came with His associates of the Paca-tattva, they broke the seal and plundered
the storehouse to taste transcendental love of Ka. The more they tasted it,
the more their thirst for it grew.
r Paca-tattva themselves danced again and again and thus made it easier to
drink nectarean love of Godhead. They danced, cried, laughed and chanted like
madmen, and in this way they distributed love of Godhead.
In distributing love of Godhead, Caitanya Mahprabhu
not consider who was a fit candidate and who was
distribution should or should not take place. They
Wherever they got the opportunity, the members
distributed love of Godhead.
and His associates did

not, nor where such
made no conditions.
of the Paca-tattva
Although the members of the Paca-tattva plundered the storehouse of love of

Godhead and ate and distributed its contents, there was no scarcity, for this
wonderful storehouse is so complete that as the love is distributed, the supply
increases hundreds of times.
The flood of love of Godhead swelled in all directions, and thus young men, old
men, women and children were all immersed in that inundation.
The Ka consciousness movement will inundate the entire world and drown
everyone, whether one be a gentleman, a rogue or even lame, invalid or blind.
When the five members of the Paca-tattva saw the entire world drowned in
love of Godhead and the seed of material enjoyment in the living entities
completely destroyed, they all became exceedingly happy.
The more the five members of the Paca-tattva cause the rains of love of
Godhead to fall, the more the inundation increases and spreads all over the
world.
CC di 7.20-28
28
rla Jagadnanda Paita

yadi karibe ka-nma, sdhu-saga kara
bhukti-mukti-siddhi-vch dre prihra
If you really want to chant ka-nma purely, earnestly seek sdhu-saga, the
company of the pure devotees of r Ka. Reject all unwanted cravings for
sense enjoyment, liberation, mystic powers, and other material desires.
daa-apardha tyaja mna apamna
ansaktye viaya bhuja, ra laha ka-nma
Avoid the ten nmpardhas and rise above the dualities of honor and
dishonor, and so on. Life in the material world is to be used for r Kas
service. Render service to r Ka without attachment to mundane objects
and chant ka-nma constantly.
ka-bhaktir anukla saba karaha svkra
ka-bhaktir pratikla saba kara parihra
Accept everything favorable for executing ka-bhakti as your very life, and
completely reject anything unfavourable for practicing ka-bhakti.
jnna-yoga-ce cha ra karma-saga
markaa-vairgya tyaja yte deha-raga
Do not endeavor to attain mundane speculative knowledge, fruitive results, and
mystic yoga-siddhis. False renunciation is called markaa-vairgya, monkey
renunciation, which simply aims covertly at bodily pleasures and comforts.
ka mya ple, rake-jna sarva-kla
tma-nivedana-dainye ghuco jajla
Bear in mind that r Ka always protects and maintains every jva. With
deep humility, submit your life and soul to the lotus feet of r Ka, for this
will free you from unwanted material desires.
sdhu pb kaa baa, jvera jniy
sdhu-bhakt-rpe ka il nady
The omniscient Supreme Lord, r Ka, knows how rarely jva may find
actual sat-saga, so He has appeared personally as a pure devotee in Nadiy.
29
gor-pada raya karaha buddhimn

gor b sdhu-guru keb che n
Therefore, all who are endowed with superior intelligence must take shelter of
the lotus feet of r Gaurga because r Gaurga is the perfect sadhu and
guru.
vairg bhi grmya-kath na sunibe kne
grmya-vrtt n kahibe, jabe milibe na
My dear brothers who are in the renounced order, neither listen to mundane
prattle not participate in such discussions when you happen to overhear them.
svapne o n kara, bhi, str-sambhaa
ghe str-chiy, bhi, siycha bana
Do not think of women, not even in dreams. The vows of your renounced order
forbid female association; always remember you have renounced wife and
home to come to the forest of Vndvana to engage wholeheartedly in bhajana.
jadi cha praya rkhite gaurgera sane
choa-haridsera kath thke yena mane
If you desire to maintain your relationship with r Gaurga, then constantly
remember Choa Haridsa and why he was so strictly ostracized by the Lord
Himself.
bhl n khibe, ra bhla n paribe
hdayete rdh-ka sarvad sevibe
Refuse rich palatable food, and expensive and fine clothes. Always remain
humble and constantly serve the Divine Couple r r Rdh Ka, in the
depth of your heart.
baa-haridsera nyya ka-nma balibe badane
aa-kla rdh sevibe kuja-bane
Day and night, chant ka-nma incessantly as rla Haridsa hkura did. In
your heart, be absorbed in the aa-klya-ll service of r r Rdh Ka in
the kujas of Vndvana.
30
ghastha, vairg-dhe bale gor-rya

dekha bhi, nma vin jena dina nhi jya
r Gaurgas instructions are for the ghastha as well as the vairg devotees.
He said, Take great care not to let a moment pass without uttering kanma.
bahu aga sdhane, bhi, nhi prayojana
ka-nmraye uddha karaha jvana
If you want to advance on the path of uddha-bhakti, many rules and spiritual
practices are not necessary. Simply beg for the complete shelter ka-nma
and thus purify your heart and consciousness.
baddha-jve kp kari, ka haila nma
kali-jva day kori ka haila gauradhma
r Ka descends to the material universe in the form of ka-nma simply
because of compassion for the conditioned jvas. Moreover, not long ago, to
display special mercy to the fallen jvas of Kali-yuga, r Ka appeared as r
Caitanya Mahprabhu in Gaura-dhma (Navadvpa).
eknta-sarala-bhve bhaja gaura-jana
tabe ta pibe, bhi, r-ka-caraa
So my dear brothers, serve the dear associates of r Gaurga with sincerity
and a guileless heart. This will guarantee that you reach the safe shelter of the
lotus feet of r Ka.
gaura-jana-saga kara gaurga baliy
hare ka nma bala nciy nciy
Glorify the magnanimity of r Caitanya and glorify His associates. Chant the
Hare Ka mah-mantra and dance in ecstasy.
acire pibe bhi nma-prema-dhana
yh vilite prabhur nade e gamana
Then you will be very quickly favoured with the most treasured object, nmaprema, for the Supreme Lord appeared in Nady solely to distribute this
priceless treasure freely.
Prema Vivarta, Ch. 7
31
rla Haridsa hkura

(His prayers to r Caitanya Mahprabhu)
kp kari nma-rpe mra jihvya
nirantara nca prabhu dhari tava pya
O Lord! Be merciful and appear on my tongue in the form of Your holy name;
dance there constantly, O Lord! I fall at Your lotus feet and beg this of You.
rkha ih lao th tava icch mata
yh rkha deha more ka-nmmta
You may keep me in this world or take me to Your abode as You please, but
whatever You do with me, please always feed me the divine nectar of Your
holy names.
jagajjane nma dite tava avatra
jagajjana-mjhe more kara agkra
You have descended to this world to distribute the holy name, so kindly also
consider me one of those You intend to bless.
mi ta adhama tumi adhama traa
ubhaye sambandha ei patita pvana
I am the most lowly, whereas You are committed to uplifting the most fallen;
this is our eternal relationship, O Savior of the fallen!
acchedya sambandha ei tomya mya
yra bale nmmta e adhama cya
On the strength of this unbreakable connection between us, O Lord, I beg You
to shower upon me the nectar of the holy name.
(Harinma Cintmai, 11.53-57)
daa apardha yena hdaye n pae

kpa kara mahprabhu maji nma rase
O Mahprabhu, please be merciful to me so that the 10 offenses never
touch my heart, and I can always remain absorbed in the rasa of the
Holy Name.
Harinma Cintmai 13.59
Bhaktivinoda hkura
32
Once Haridsa hkura was sitting in his cave, reciting the holy name of the
Lord very loudly.
The night was full of moonlight, which made the waves of the Ganges look
dazzling. All directions were clear and bright.
Thus everyone who saw the beauty of the cave, with the tulas plant on a clean
altar, was astonished and satisfied at heart.
At that time, in that beautiful scene, a woman appeared in the courtyard. The
beauty of her body was so bright that it tinged the entire place with a yellow
hue.
The scent of her body perfumed all directions, and the tinkling of her
ornaments startled the ear.
After coming there, the woman offered obeisances to the tulas plant, and after
circumambulating the tulas plant she came to the door of the cave where
Haridsa hkura was sitting.
With folded hands she offered obeisances at the lotus feet of Haridsa hkura.
Sitting at the door, she then spoke in a very sweet voice.
My dear friend, she said, you are the friend of the entire world. You are so
beautiful and qualified. I have come here only for union with you.
My dear sir, kindly accept me and be merciful toward me, for it is a
characteristic of all saintly persons to be kind toward the poor and fallen.
After saying this, she began to manifest various postures, which even the
greatest philosopher would lose his patience upon seeing.
Haridsa hkura was immovable, for he was deeply determined. He began to
speak to her, being very merciful toward her.
I have been initiated into a vow to perform a great sacrifice by chanting the
holy name a certain number of times every day.
As long as the vow to chant is unfulfilled, I do not desire anything else. When I
finish my chanting, then I have an opportunity to do anything.
Sit down at the door and hear the chanting of the Hare Ka mah-mantra. As
soon as the chanting is finished, I shall satisfy you as you desire.
33
After saying this, Haridsa hkura continued to chant the holy name of the
Lord. Thus the woman sitting before him began to hear the chanting of the holy
name.
In this way, as he chanted and chanted, the morning approached, and when the
woman saw that it was morning, she got up and left.
For three days she approached Haridsa hkura in this way, exhibiting various
feminine postures that would bewilder the mind of even Lord Brahm.
Haridsa hkura was always absorbed in thoughts of Ka and the holy name
of Ka. Therefore the feminine poses the woman exhibited were just like
crying in the forest.
At the end of the night of the third day, the woman spoke to Haridsa hkura
as follows.
My dear sir, for three days you have cheated me by giving me false
assurances, for I see that throughout the entire day and night your chanting of
the holy name is never finished.
Haridsa hkura said, My dear friend, what can I do? I have made a vow.
How, then, can I give it up?
After offering obeisances to Haridsa hkura, the woman said, I am the
illusory energy of the Supreme Personality of Godhead. I came here to test you.
I have previously captivated the mind of even Brahm, what to speak of others.
Your mind alone have I failed to attract.
My dear sir, you are the foremost devotee. Simply seeing you and hearing you
chant the holy name of Ka has purified my consciousness. Now I want to
chant the holy name of the Lord. Please be kind to me by instructing me about
the ecstasy of chanting the Hare Ka mah-mantra.
There is now a flood of the eternal nectar of love of Godhead due to the
incarnation of Lord Caitanya. All living entities are floating in that flood. The
entire world is now thankful to the Lord.
Anyone who does not float in this inundation is most condemned. Such a
person cannot be delivered for millions of kalpas.
Formerly I received the holy name of Lord Rma from Lord iva, but now, due
to your association, I am greatly eager to chant the holy name of Lord Ka.
34
The holy name of Lord Rma certainly gives liberation, but the holy name of
Ka transports one to the other side of the ocean of nescience and at last
gives one ecstatic love of Ka.
Please give me the holy name of Ka and thus make me fortunate, so that I
also may float in the flood of love of Godhead inaugurated by r Caitanya
Mahprabhu.
After speaking in this way, My worshiped the lotus feet of Haridsa hkura,
who initiated her by saying, Just perform chanting of the Hare Ka mahmantra.
After thus being instructed by Haridsa hkura, My left with great pleasure.
Unfortunately, some people have no faith in these narrations.
Therefore I shall explain the reasons why people should have faith. Everyone
who hears this will be faithful.
During the incarnation of Lord Caitanya to inaugurate the Ka consciousness
movement, even such personalities as Lord Brahm, Lord iva and the four
Kumras took birth upon this earth, being allured by ecstatic love of Lord
Ka.
All of them, including the great sage Nrada and devotees like Prahlda, came
here in the guise of human beings, chanting the holy names of Lord Ka
together and dancing and floating in the inundation of love of Godhead.
The goddess of fortune and others, allured by love of Ka, also came down in
the form of human beings and tasted the holy name of the Lord in love.
What to speak of others, even Ka, the son of Nanda Mahrja, personally
descends to taste the nectar of love of Godhead in the form of the chanting of
Hare Ka.
What is the wonder if the maidservant of Ka, His external energy, begs for
love of Godhead? Without the mercy of a devotee and without the chanting of
the holy name of the Lord, love of Godhead cannot be possible.
CC Antya 3.229-266
35
rla Santana Gosvm

jayati jayati nmnanda-rpa murrer
viramita-nija-dharma-dhyna-pjdi-yatnam
katham api sakd tta mukti-da prin yat
paramam amtam eka jvana bhaa me
All glories, all glories to Murris name, the embodiment of divine bliss! If
anyone chants the Holy Name even once, in any way, the Holy Name will
induce him to give up all endeavor for dharma, dhyna and puja and so on, and
will give him liberation. Ka-nma alone is the supreme nectar, my very life
and only ornament.
r Bhad Bhgavatmta 1.9
madhuram-adharam etan magala magaln

sakala-nigama-vall-sat-phala cit-svarpam
sakd api parigta raddhay helay v
bhguvara! nara-mtra trayet kanma
Ka-nma is the sweetest of the sweet and the most auspicious of all that is
auspicious. It is the eternal fully-ripened fruit of the creeper of all the Vedas,
and the embodiment of knowledge, cit-akti. O best of the Bhgu dynasty! If
someone chants the holy name even once, with faith or indifference, he is
immediately delivered from this ocean of birth and death!
Hari-bhakti-vilsa 11.234
36
rla Rpa Gosvm

r Nmtaka
nikhila-ruti-mauli-ratna-mldyutinrjita-pda-pakajnta
ayi mukta-kulair upsyamna
paritas tv hari-nma saraymi
O Hari-nma! The tips of the toes of Your lotus feet are worshiped by the
glowing radiance emanating from the string of gems known as the Upaniads,
the crown jewels of all the Vedas. You are worshipped by liberated souls. O
Hari-nma! I take complete shelter of You. (1)
jaya nmadheya muni-vnda-geya he
jana-rajanya param akarkte
tvam andard api mang udrita
nikhilogra-tpa-paal vilumpasi
O Hari-nma, O Name sung by the sages, O You who have assumed the form
of transcendental syllables to bring bliss to Your devotees, even if You are
uttered only a little bit, and even if You are spoken disrespectfully or in jest,
You at once remove the many harsh sufferings of everyone. All glories to You!
(2)
yad-bhso py udyan kavalita-bhava-dhvnta-vibhavo
da tattvndhnm api diati bhakti-praayinm
janas tasyodtta jagati bhagavan-nma-tarae
kt te nirvaktu ka iha mahimna prabhavati
O sun of the Holy Name, even the dim light of Your early dawn (bhsa)
devours the darkness of material existence and gives the sight of pure devotion
to even those who are blind to the Truth. What learned person in this world, in
which the Holy Name is the saving boat, is able to describe Your unsurpassed
transcendental glories?(3)
yad-brahma-skt-kti-nihaypi
vinam yti vin na bhogai
apaiti nma sphuranena tat te
prrabdha-karmeti virauti veda
The Vedas declare that although acquiring knowledge and realization of the
impersonal Brahman with firm faith cannot bring freedom from past karma, O
Holy Name, Your appearance at once makes all suffering from prrabdha
karma disappear. (4)
37
aghadamana-yaod-nandanau nandasno
kamala-nayana-gop-candra-vndvanendr
praatakarua-kv ity aneka-svarpe
tvayi mama ratir uccair vardhat nmadheya
O Hari Nma, I pray that my love for You in Your many forms, such as
Aghadamana (Crusher of Aghsura), Yaodnandana (Son of Yaod),
Nandasnu (Son of Nanda), Kamalanayana (Lotus-eyed), Gopcandra (Moon
of the gops), Vndvanendra (King of Vndvana), Praatakarua (Merciful to
the surrendered souls) and Ka, may greatly increase. (5)
vcya vcakam ity udeti bhavato nma svarpa-dvaya
prvasmt param eva hanta karua tatrpi jnmahe
yas tasmin vihitpardha-nivaha prn samantd bhaved
syenedam upsya so pi hi sadnandmbudhau majjati
O Hari Nma, You are manifest in two forms, (1) the Supreme Person
described by the Holy Name, and (2) the sound vibration of the Holy Name.
We know that the second from is more merciful than the first. Even a person
who commits many offenses to the first form, is always become plunged into the
ocean of bliss simply by serving the second with his voice. (6)
suditrita-janrti-raye
ramya-cid-ghana-sukha-svarpie
nma gokula-mahotsavya te
ka pra-vapue namo nama
O Nma who destroys the heaps of sufferings of those who take shelter of You,
O Nma who is the form of delightful knowledge and intense spiritual bliss, O
Nma who is the festival of happiness for Gokula, O svaya bhagavn Ka, I
bow down and offer my respects to You again and again. (7)
nrada-vojjvana
sudhormi-nirysa-mdhuri-pra
tva ka-nma kma
sphura me rasane rasena sad
O giver of life to Nradas vn, O essence of the wave of nectar which is full of
sweetness, O Holy Name of r Ka, please happily and with mellow be
eternally present on my tongue. (8)
38
rla Bhaktivinoda Thkura

r Nagara Krtana
Song One, Gitval
(1)
nady-godrume nitynanda mahjana
patiyche nma-haa jvera kraa
Lord Nitynanda, who is the authority on distributing the Holy Name, has set
up a marketplace of the Holy Name, for the benefit of all living entities.
(2)
- raddhvna jana he, raddhvna jana he prabhura jya bhi, mgi ei bhik
bala ka, bhaja ka, kara ka-ik
O faithful persons, O faithful persons
O brothers! On the order of the Lord, I beg you, Please Chant "Kas Name,
worship Ka, and follow Kas teachings.
(3)
apardha-nya haye laha ka-nma
ka mt, ka pit, ka dhana-pra
Chant the Holy Name without committing any offenses. Ka is your mother,
Ka is your father, and Ka is your life and soul.
(4)
kaera sasra kara chi ancra
jve day, ka-nma-sarva-dharma-sra
Give up all improper behaviour and execute your duties only in relation to
Ka. To show compassion for all living entities by chanting the Holy Name of
Ka is the very essence of religion.
39
Boro Sukher Khabor Gi

(Dller Gt The Song of the Broker
from Vaiava-Siddhnta-Ml)
boro sukher khabor gi
surabhi-kujete nmer h khuleche / khoda niti
I am singing news of the greatest happiness! At the place known as Surabhi
Kuja in r Navadvpa, the Marketplace of the Holy Name has now been
opened and Lord Nitynanda Himself is the Proprietor. (1)
boro mojr kath ty
raddh-mlye uddha-nma sei hete biky
Such wonderful things are going on in that blissful marketplace! r Nitynanda
Prabhu is selling the pure Holy Name wholesale, merely for the price of ones
faith. (2)
jata bhakta-bnda basi
adhikr dekhe nma becche daro kasi
Seeing the assembly of devotees eagerly waiting to purchase the Name, Lord
Nitynanda first examines each of them to test their qualification; then He sells
them the Name by bargaining for His price accordingly. (3)
jadi nma kinbe, bhi
mr sage calo, mahjaner kche ji
O my dear friends! If you really want to buy this pure Holy Name, then just
come along with me, for I am now going to meet with this Nitynanda
Mahjana. (4)
tumi kinbe ka-nma
dasturi loibo mi, pra habe kma
Thus, you will finally be able to acquire the pure Holy Name. I will also take
my due commission, and in this way all three of us will fulfill our desires. (5)
boro doyl nitynanda
raddh-mtra loye den parama-nanda
r Nitynanda Prabhu is so extraordinarily merciful accepting only ones
faith in the Holy Name, He bestows the topmost divine bliss. (6)
40
ek-br dekhle cake jal

gaura bole niti den sakala sambal
When Niti sees a tear welling in someones eye upon chanting the name of
Gaura! He instantly gives His support to that person; indeed, He bestows all
divine opulences. (7)
den uddha ka-ik
jti, dhana, vidy, bala n kore apek
He gives that person genuine realization of the pure teachings of r Ka as
found in the Bhagavad-gt and rmad-Bhgavatam. While displaying all this
inconceivable mercy, He pays no attention to ones caste, material wealth,
mundane knowledge, or physical ability. (8)
amani che my-jl
ghe thko, bane thko, n thke jajl
Now, dear friends, please reject all of mys entangling snares. If you are a
householder, then just remain at your home; if you are renounced, then just live
in the forest. Either way, nothing more will trouble you. (9)
r niko kalir bhoy
cale den nma niti doymoy
We no longer need to fear the terrible Age of Quarrel, for the most merciful
Lord Nitynanda gives the Holy Name to anyone and everyone even to the
lowest among men. (10)
bhaktivinoda ki koy
niti-caraa bin r nhi roy
Bhaktivinoda loudly calls out and proclaims to all,
OTHER THAN THE LOTUS FEET OF LORD NITYNANDA, THERE
IS NO SHELTER! (11)
41
Nmas Transcendental Price List

(From Godruma Kalpatavi)
ITEM
COST
1. Nma. raddha
(Faith, ik. 1)
2. Nma which reveals Kas form Nih
(Steady faith
beyond
anarthanivtti, ik. 3)
3. Nma which reveals Kas form & qualities Ruci
(Taste, ik. 4)
4. Nma which reveals Kas form, qualities & pastimes.. Asakti
(Firm
attachment,
ik. 5)
5. Nma which reveals Kas form, qualities, pastimes &
which awakens transcendental emotion within the heart .. Bhva, Rati
(Prelim. stage
of love of God
ik. 6)
6. Nma which reveals Ka in full with all His
transcendental potencies and gives unrestricted
entrance into the ocean of devotion. Prema
(Pure love of
God, ik. 7&8)
42
Nmas Primary Business Outlets

and Key Personnel
(From Godruma Kalpatavi)
The Store House

rmad-Bhgavatam*
The Principal Trader

r Nitynanda Rma
Share Traders
Bengal
r Advaita crya
Vndvana
rla Rpa and
Santana Gosvms
Puri
Svarpa Dmodara
& Rmnanda Rya
Store Keepers
Bengal
r Gaddhara Paita
rmat Jhnav Dev
rmat Viupriy Dev
Vndvana
Puri
Raghuntha dsa Gosvm Paramnanda Pur
Nma also has many bazaars:

Places associated with pastimes of Ka, His devotees.
The 64 mahants, associates of Nitynanda, all have bazaars.
Nma also has shops, traveling salesman etc. These operate under the control
and guidance of the bazaars.
* One must read rmad-Bhgavatam regularly and with scrutiny to gradually
become attached to the chanting of the Hare Ka mah-mantra.
Bhaktivedanta Purport CC di 7.73p
43
bhojana-llase rasane mra

(Gitaval)
bhojana-llase rasane mra,
unaha vidhna mora
r-nma-yugala rga-sudh-rasa,
khiy thkaha bhora
O my tongue! You are very greedy to relish palatable food. Now please hear
my advice to you. Always remain deeply absorbed in drinking the nectarean
sweetness of the transcendental names of the divine young couple, r r
Rdh and Ka. (1)
nava-sundara pya rdhik-nma
ati-mia manohara tarpana-dhma
The name of Rdh is ever-fresh, beautiful, very sweet and enchanting. It is the
abode of full satisfaction. (2)
ka-nma madhurdbhuta gha dugdhe
atva yatane kara mirita lubdhe
With great care and affection you should blend the name of r Rdh with an
extraordinarily sweet nectarean milk; the Holy Name r Ka. (3)
surabhi rga hima ramya tahi ni
aharaha pna karaha sukha jni'
Now, please add the fragrance of transcendental attachment, which is cooling
and delightful, into that mixture. Drink this nectar day and night, to experience
actual happiness. (4)
nhi rabe rasane prkta pips
adbhuta rasa tuw proba
If you do this, you will no longer have any thirst for material enjoyment
because the wonderful transcendental taste of ecstatic love will fulfill all your
desires. (5)
dsa-raghuntha-pade bhaktivinoda
yca-i rdh-ka-nma pramoda
Falling at the lotus feet of rla Raghuntha dsa Gosvm, rla Bhaktivinoda
hkura begs to become fully absorbed in ecstasy while chanting the Holy
Names of r r Rdh-Ka. (6)
44
A Spiritual Request
(Vijapti)
kabe habe bolo se-dina mr
(mr) apardha ghuci, uddha nme ruci,
kp-bale habe hdoye sacr (1)
Please tell me, when oh when will that day be mine? My offenses will come to
an end, and a taste for the pure holy name will be infused within my heart by
the power of divine grace.(1)
tdhika hna, kabe nije mni,
sahiut-gua hdoyete ni
sakale mnada, pani amn,
hoye swdibo nma-rasa-sr (2)
Feeling myself lower than a blade of grass, welcoming the quality of
forbearance into my heart, giving honor to all living beings, and being freed
from false pride, when will I taste the essence of the rasa of the holy name.(2)
dhana jana ra, kavit-sundar,
bolibo n chi deho-sukha-kar
janme-janme do, ohe gaurahari!
ahaituk bhakti carae tomr (3)
Wealth, followers, beautiful women as described in worldly poetry I do not
want any such bodily pleasures. O Lord Gaurahari! Please give me unmotivated
devotion to Your lotus feet birth after birth.(3)
(kabe) korite r-ka- nma uccraa,
pulakita deho gadgada vacana
vaivarya-vepathu habe saghaana,
nirantara netre babe aru-dhr (4)
When, while articulating the divine name of r Ka, will my body be thrilled
in ecstatic rapture, my words choke with emotion, loss of color and ecstatic
trembling occur, and streams of tears flow constantly from my eyes?(4)
kabe navadwpe, suradhun-tae,
gaura-nitynanda boli nikapae
nciy giy, beibo chue,
btulera prya chiy vicr (5)
When, in the land of Navadvpa, on the banks of the celestial Gag, will I run
about innocently calling out, O Gaura! O Nitynanda!? Dancing and singing,
45
I will wander about like a madman, giving up all consideration of proper social
behavior.(5)
kabe nitynanda, more kori doy,
chibe mora viayera my
diy more nija- caraera chy,
nmera hete dibe adhikr (6)
When will Lord Nitynanda be merciful to me and release me from the illusion
of worldliness? When will He give me the shade of His own lotus feet and
bestow upon me the qualification necessary to enter the Marketplace of the
Holy Name?(6)
kinibo, luibo, hari-nma-rasa,
nma-rase mti hoibo vivaa
rasera rasika- caraa paraa,
koriy mojibo rase anibr (7)
Somehow or other I shall buy or steal the mellows of the name of Lord Hari.
Becoming thoroughly intoxicated by those liquid mellows, I will be stunned. By
touching the feet of those great souls who are expert in relishing those mellows,
I will be constantly immersed in the sweet nectar of the holy name.(7)
kabe jve doy, hoibe udoya,
nija-sukha bhuli sudna-hdoya
bhakativinoda, koriy vinoya,
r-ja-ahala koribe pracr (8)
When will there be an awakening in me of compassion for all fallen souls? Then
this Bhaktivinoda will forget his own happiness, and with a meek heart he will
set out to propagate by humble solicitation the sacred order of r Caitanya
Mahprabhu.(8)
46
The Glories of the Holy Name

(r Nma-Mhtmya)
ka-nma dhare koto bal
viaya-vsannale, mora citta sad jwale,
ravi-tapta maru-bhmi-sam
kara-randhra-patha diy, hdi mjhe praveiy,
varioya sadh anupam (1)
What power does the name of Ka possess? My heart constantly burns in the
fire of worldly desires, just like a desert scorched by the rays of the sun. The
holy name, entering the core of my heart through the holes of my ears, showers
unparalleled nectar upon my soul. (1)
hdoya hoite bole, jihvra agrete cale,
abda-rpe nce anuka
kahe mora bhage swara, aga kpe thara thara,
sthira hoite n pre cara (2)
The holy name speaks from within my heart, moves onto the tip of my tongue,
and constantly dances on it in the form of transcendental sound. My throat
becomes choked up, my body shivers again and again, and my feet cannot
remain still. (2)
cake dhr, dehe gharma, pulakita saba carma,
vivara hoilo kalevara
mrchita hoilo man, pralayeru gaman,
bhve sarva-deha jara jara (3)
Rivers of tears flow from my eyes, perspiration completely soaks my body, all
my skin thrills with rapture, my hairs stand on end, and my complexion turns
pale and discolored. My mind grows faint, I begin to experience devastation,
and my entire body is shattered in a flood of ecstatic emotions. (3)
kori eto upadrava, citte vare sudh-drava,
more re premera sgare
kichu n bujhite dilo, more to btula koilo,
mora citta-vitta saba hare (4)
While causing such an ecstatic disturbance, the holy name showers liquid nectar
on my heart and drowns me in the ocean of divine love of Godhead. He does
not allow me to understand anything, for He has made me truly mad by having
stolen away my mind and all my resources. (4)
47
loinu roya jr, heno vyavahra tr,

varite n pri e sakal
ka-nma icch-moy, jhe jhe sukh hoy,
sei mora sukhera sambal (5)
Such is the behavior of Him in whom I have taken shelter. I am not capable of
describing all this. The holy name of Ka is independent and thus acts on His
own sweet will. In whatever way He becomes happy, that is also my way of
happiness. (5)
premera kalik nm, adbhuta rasera dhm,
heno bala karaye prak
at vikai puna, dekhy nija-rpa-gua,
citta hari loya ka-p (6)
The holy name is the bud of the flower of divine love, and is the very abode of
astonishing mellows. Such is the power He manifests that when His holy name
starts to blossom a little further, it then reveals His own divine form and
qualities. Thus my heart is abducted and taken directly to Ka. (6)
pra vikaita hoiy, braje more jya loiy,
dekhy more swarpa-vils
more siddha-deha diy, ka-pe rkhe giy,
e dehera kore sarva-n (7)
Blossoming fully, the flower of the holy name takes me to Vraja and reveals to
me His own love-dalliance. This name gives to me my own eternal spiritual
body, keeps me right by Kas side, and completely destroys everything
related to this mortal frame of mine. (7)
ka-nma-cintmai, akhila rasera khani,
nitya-mukta uddha-rasa-moy
nmera bli jata, saba loye hoi hata,
tabe mora sukhera udoy (8)
The name of Ka is a transcendental touchstone, a mine of all devotional
mellows. It is eternally liberated, and the embodiment of pure rasa. When all
impediments to the pure chanting of the holy name are taken away and
destroyed, then my happiness will know its true awakening. (8)
48
rla Bhaktisiddhnta Sarasvat hakura

The mind and body are updhis or external casings The soul is actually free
from all this Our soul has to be set free from external contamination. All
perishable values require to be eliminated. Then we shall see that we have
devotion. We are devotees. Transcendental Sound will be the agency. r Ka
Caitanya has told us to place our reliance solely on the Name of Hari The
Transcendental Sound has got the potency to regulate our other senses It is
the Absolute Sound which will carry us to the region of the Absolute.
r Caitanyas Teachings, pt.2, pp34-36
The krtan of Hari is the constant and natural function of all the facilities of
the jva in its constitutional state free from the affinities with this changeable
world. That is because the Absolute Truth is identical with Hari. Hari has to be
served exclusively, constantly and by all the facilities of the soul. The only
function of the voice is to chant the krtan of Hari which is identical with and
inseparable from the simultaneous service of Hari by all the other senses. One
who does not employ his voice constantly and exclusively in chanting the krtan
of Hari has no access to the service of Hari by any other faculty.
r Caitanyas Teachings, pt.2, p83
Inclination to krtan effects ravaa and the opportunity for smaraa. At that
time there is the possibility of serving within Kas aa-klya-ll. In all
respects pray to r Nma for His mercy.
Amlya-vi 9
If r-ka-sakrtana is not performed then no other limb of bhakti, such as

Mathur-vsa or sadhu-saga can be fulfilled. But if only r-ka-sakrtana is
performed, then the results of Mathur-vsa, of sadhu-saga, of faithfully
serving deities, and of hearing rmad-Bhgavatam are all fulfilled. Nmabhajana completely fulfils the jvas every need.
Amlya-vi 8
49
rla Prabhupda
The transcendental vibration established by the chanting of Hare Ka, Hare
Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare
Hare is the sublime method for reviving our transcendental consciousness. As
living spiritual souls, we are all originally Ka conscious entities, but due to
our association with matter from time immemorial, our consciousness is now
adulterated by the material atmosphere. The material atmosphere, in which we
are now living, is called my, or illusion. My means that which is not. And
what is this illusion? The illusion is that we are all trying to be lords of material
nature, while actually we are under the grip of her stringent laws. When a
servant artificially tries to imitate the all-powerful master, he is said to be in
illusion. We are trying to exploit the resources of material nature, but actually
we are becoming more and more entangled in her complexities. Therefore,
although we are engaged in a hard struggle to conquer nature, we are ever
more dependent on her. This illusory struggle against material nature can be
stopped at once by revival of our eternal Ka consciousness.
Hare Ka, Hare Ka, Ka Ka, Hare Hare is the transcendental process
for reviving this original, pure consciousness. By chanting this transcendental
vibration, we can cleanse away all misgivings within our hearts. The basic
principle of all such misgivings is the false consciousness that I am the lord of all
I survey.
Ka consciousness is not an artificial imposition on the mind. This
consciousness is the original, natural energy of the living entity. When we hear
this transcendental vibration, this consciousness is revived. This simplest
method of meditation is recommended for this age. By practical experience
also, one can perceive that by chanting this mah-mantra, or the Great
Chanting for Deliverance, one can at once feel a transcendental ecstasy coming
through from the spiritual stratum. In the material concept of life we are busy
in the matter of sense gratification, as if we were in the lower, animal stage. A
little elevated from this status of sense gratification, one is engaged in mental
speculation for the purpose of getting out of the material clutches. A little
elevated from this speculative status, when one is intelligent enough, one tries
to find out the supreme cause of all causeswithin and without. And when one
is factually on the plane of spiritual understanding, surpassing the stages of
sense, mind, and intelligence, he is then on the transcendental plane. This
chanting of the Hare Ka mantra is enacted from the spiritual platform, and
thus this sound vibration surpasses all lower strata of consciousnessnamely
sensual, mental, and intellectual. There is no need, therefore, to understand the
language of the mantra, nor is there any need for mental speculation nor any
intellectual adjustment for chanting this mah-mantra. It is automatic, from the
spiritual platform, and as such, anyone can take part in the chanting without
50
any previous qualification. In a more advanced stage, of course, one is not

expected to commit offenses on the grounds of spiritual understanding.
In the beginning, there may not be the presence of all transcendental ecstasies,
which are eight in number. These are: (1) being stopped as though dumb, (2)
perspiration, (3) standing up of hairs on the body, (4) dislocation of voice, (5)
trembling, (6) fading of the body, (7) crying in ecstasy, and (8) trance. But there
is no doubt that chanting for a while takes one immediately to the spiritual
platform, and one shows the first symptom of this in the urge to dance along
with the chanting of the mantra. We have seen this practically. Even a child can
take part in the chanting and dancing. Of course, for one who is too entangled
in material life, it takes a little more time to come to the standard point, but
even such a materially engrossed man is raised to the spiritual platform very
quickly. When the mantra is chanted by a pure devotee of the Lord in love, it
has the greatest efficacy on hearers, and as such this chanting should be heard
from the lips of a pure devotee of the Lord, so that immediate effects can be
achieved. As far as possible, chanting from the lips of nondevotees should be
avoided. Milk touched by the lips of a serpent has poisonous effects.
The word Har is the form of addressing the energy of the Lord, and the words
Ka and Rma are forms of addressing the Lord Himself. Both Ka and
Rma mean the supreme pleasure, and Har is the supreme pleasure energy
of the Lord, changed to Hare in the vocative. The supreme pleasure energy of
the Lord helps us to reach the Lord.
The material energy, called my, is also one of the multienergies of the Lord.
And we, the living entities, are also the energy, marginal energy, of the Lord.
The living entities are described as superior to material energy. When the
superior energy is in contact with the inferior energy, an incompatible situation
arises; but when the superior marginal energy is in contact with the superior
energy, Har, it is established in its happy, normal condition.
These three words, namely Hare, Ka, and Rma, are the transcendental
seeds of the mah-mantra. The chanting is a spiritual call for the Lord and His
energy to give protection to the conditioned soul. This chanting is exactly like
the genuine cry of a child for its mothers presence. Mother Har helps the
devotee achieve the Lord Father's grace, and the Lord reveals Himself to the
devotee who chants this mantra sincerely.
No other means of spiritual realization is as effective in this age of quarrel and
hypocrisy as the chanting of the mah-mantra: Hare Ka, Hare Ka, Ka
Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare.
The Science of Self-realization
51
Simply addressing the energy of the Supreme Lord as Hare and the Lord
Himself as Ka very soon situates the Lord within the heart of the devotee.
By thus addressing Rdh and Ka, one directly engages in His Lordships
service. The essence of all revealed scriptures and all knowledge is present
when one addresses the Lord and His energy by the Hare Ka mantra, for
this transcendental vibration can completely liberate a conditioned soul and
directly engage him in the service of the Lord.
CC di 7.73p
[The mah-mantra] is not a material sound like the sounds we hear on the
radio. It is a spiritual sound that comes from the spiritual world. Even in the
material world we can release a sound from one place, and it can be heard
thousands of miles away. A spiritual sound can be released from many trillions
of miles away, and it can be heard, provided that one has the machine to
capture it. That machine is bhagavata-prem. Those who have developed love
of Godhead can hear it.
Teachings of Lord Kapila, the Son of Devahti
Since Ka and His holy name are identical, the holy name is eternally pure
and beyond material contamination. It is the Supreme Personality of Godhead
as a transcendental vibration. The holy name is completely different from
material sound, as confirmed by Narottama dsa hkura: golokera premadhana, hari-nma-sakrtana. The transcendental vibration of hari-nmasakrtana is imported from the spiritual world.
CC di 7.74p
Parkit Mahrja says, nivtta-tarai. Nivtta means already finished,

completely finished. What is that finished? Ta. Ta means hankering. One
who has finished his material hankering, they can chant this transcendental
glorification of the Lord. Others cannot. Just like in our sakrtana movement,
you are taking so much ecstasy, pleasure. So others will say, What these
people are doing? Crazy fellow, theyre trancing, dancing and beating some
drum. They'll feel like that because their hankering for material enjoyment is
not finished. Therefore nivtta.
Actually, this transcendental name of Ka, or God, can be chanted in
liberated stage. Therefore we prescribe, while chanting, there are three stages.
The offensive stage, liberated stage, and actually on the platform of love of
Godhead stage. That is the perfectional stage by chanting. In the beginning we
chant in offensive stagethe ten kinds of offenses. But that does not mean that
52
we shall not chant. Even there are offenses, we shall go on chanting. That
chanting will help me to get out of all offenses. Of course, we must take care
that we may not commit offenses. Therefore this list of ten kinds of offenses are
given. We should try to avoid. And as soon as it is offenseless chanting, then it
is liberated stage. That is liberated stage. And after liberated stage, the chanting
will be so pleasing because that is on the transcendental platform that actual
love of Ka and God will be relished. But the same thing... The chanting... In
the offensive stage, the chanting, and the liberated stage is chanting... But in the
mature stage... Just like Rpa Gosvm, he used to say that What shall I chant
with one tongue and what shall I hear with two ears? If millions of ears I had, if
millions of tongue I had, then I could chant and hear. Because they are in
liberated stage.
But we should not be dejected for that purpose. We should continue with
perseverance. Utshd dhairyt. Utsht means with enthusiasm, and dhairyt,
dhairyt means perseverance, patience. Utsht. Nicayt. Nicayt means with
firm determination: Yes, I have begun chanting. Maybe there are offenses, but
if I continue, Ka will be pleased to place me on the transcendental platform
when I shall relish what is this chanting Hare Ka. Just like Vivantha
Cakravart has given that the mango in the ripe stage and unripe stage. Unripe
stage, it is bitter, but the same mango, when it is fully ripe, it is sweet, the
sweetness. We shall have to wait for this stage, and we shall have to be careful
that we may not commit offenses. Then we, surely, we shall come. Just like a
diseased patient, if he follows the regulations given by the physician and takes
the medicine, then surely hell be cured.
Therefore Parkit Mahrja said that the chanting is for the persons who are
liberated. Nivtta-tarair upagyamnt. Actually, chanting can be perfectly
done by persons who are already liberated. But those who are not liberated?
Then he says, bhavauadhi. But it is the medicine of this material entanglement
for becoming liberated. That is also, it is also medicine. When we are liberated,
we'll chant and relish what is actually love of God..Actually, chanting is
possible in the liberated stage. But even if we are not liberated stage, it will act
as medicine to bring us to the liberated platform.
rmad-Bhgavatam 1.5.11, New Vndavana, June 10, 1969
It is not a permanent settlement that once we have got this human form of body
we cannot glide down. We can glide down. Bhagavad-gt says: ya ya vpi
smaran loke tyajaty ante kalevaram [Bg. 8.6]. At the time of death the mental
position will give you another body of the same type as you are mentally
absorbed at that time. So therefore we have to prepare, we have to prepare
ourselves so that at the time of death we may... Ante nryaa-smti [B 2.1.6].
At the time of death we can once think of Ka. Then our life is successful. It
53
is said in Bengali that bhajana kara sdhana kara matijanle haya.[?] What is
that? That whatever spiritual advancement you are doing, that's all right. The
test will be at the time of your death. Examination. That is the point of
examination. What is the mental state at that time. Difficult job.
Therefore we have to practice: Hare Ka, Hare Ka, Ka Ka, Hare
Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. In this way,
unconsciously or consciously, if we simply can remember Hare Ka, then our
life is successful. This is a most scientific method. Simply if we can remember...
It doesnt require how far we are educated, how far we are scholar, no. Ante
nryaa-smti.
rmad-Bhgavatam 1.5.11, New Vndavana, June 10, 1969
54
A Ml of Meditations from the Followers of

r Caitanya Mahprabhu
rla Dhynacandra Gosvm describes the Hare Ka mah-mantra in his
Gaura-govindrcana-smaraa-paddhati (132-136) in the following words,
drawing from the Sanat-kumra sahit:
asyaiva ka-candrasya mantr santi trayo 'mal
siddh kasya sat-prema-bhakti-siddhi-kar mat
tatrdau mantroddhro yath sanat-kumra-sahitym-hare-kau dvir vttau ka tdk tath hare
hare rma tath rma tath tdg ghare manu
hare ka hare ka ka ka hare hare
hare rma hare rma rma rma hare hare
There are three Ka-mantras that are very pure and powerful; they are
famous for bestowing prema-bhakti on their chanters.
A reference for the first mantra is from the Sanat-kumra sahit:
The words Hare Ka are repeated twice, and then Ka and Hare
are both separately twice repeated. In the same way, Hare Rma, Rma
and Hare are twice repeated.
The mantra is thus: Hare Ka Hare Ka Ka Ka Hare Hare Hare
Rma Hare Rma Rma Rma Hare Hare.
asya dhyna yath tatraiva
dhyyed vndvane ramie gopa-gobhir alakte
kadamba-pdapa-cchye yamun-jala-tale
rdhay sahita ka va-vdana-tat-param
tribhaga-lalita deva bhaktnugraha-krakam
vieato daro 'ya japa-mtrea siddhi-da
pacgny asya mantrasya vijeyni manibhi
The meditation which accompanies this mah-mantra is also found in the Sanatkumra sahit: r Ka is sporting in the cooling waters of the Yamun, or
in the shade of a kadamba tree in the beautiful Vndvana forest. He is
ornamented (surrounded) by the cows and gopas, and is accompanied by r
Rdh. He is very skillful at playing the flute as He stands in a charming
tribhaga pose, bestowing mercy and kindness upon the bhaktas.
55
rla Gopla-guru Gosvm, drawing from the Brahma Pura (and adding
the second stanza), has presented the following meaning for the mah-mantra:
vijpya bhagavat-tattva cid-ghannanda-vigraham
haraty avidy tat kryam ato harir iti smta
harati r-ka-mana khlda-svarpi
ato harety anenaiva r-rdh parikrtit
nandaika-sukha-svm yma kamala-locana
gokulnandano nanda-nandana ka ryate
vaidagdh sra-sarvasva mrti-lldhidaivatam
rdhik ramya-nitya rma ity abhidhyate
The Lord is known as Hari because He takes away the ignorance of His
devotees by revealing to them the actual nature of the Supreme Lord and His
personal spiritual form.
Because She steals Kas mind, because She is the incarnation of Kas joy,
Rdh is also known by the name Har.
The dark, lotus-eyed Lord, the only master of the highest joy, who brings
pleasure to Gokula, the son of Nanda, is known as Ka.
Ka is also known as Rma because the joys of conjugal life are the essence
of His being, because He is the titulary Deity of loving sports incarnate, and
because He brings pleasure to rmati Rdhrn.
rla Rpa Gosvm praises the Hare Ka mah-mantra in his Laghubhgavatmta (1.4):
r-caitanya- mukhodgr hare keti- varak
majjayanto jagat premi vijayant tad-hvay
The syllables Hare Ka and so forth emanated from the mouth of r
Caitanya, drowning the universe in prema. Let these names be glorified!
He longs to again attain the darana of r Caitanyas calling out the Holy
Names, as presented in Stavaml, Prathama Caitanyakam (5):
hare kety uccai sphurita-rasano nma-gaankta-granthi-re-subhaga-kai-strojjvala-kara
vilko drghrgala-yugala-khelcita-bhuja
sa caitanya ki me punar api dor ysyati padam
When will r Caitanya Mahprabhu - whose tongue is always dancing by
loudly calling out Hare Ka!; who counts the names which He is calling out
on the splendorous strip of cloth from around His waist which has been tied
56
with knots for chanting; whose eyes are so large that they seem to reach His
ears; and whose arms extend down to His knees - again become visible to me?
Here the word uccai, loudly, is used for Mahprabhus chanting of Hare
Ka. rla Baladeva Vidybhaa confirms in his Stavaml-vibhaabhya that this indeed refers to the thirty-two syllable mah-mantra:
hare keti mantra-pratka-grahaa
oaa-nmtman dvtriad-akarea
mantreoccair-uccritena sphurita
kta-nty rasan jihv yasya sa
The Hare Ka mantra was resounding in His mouth. The mantra consisting of
sixteen names and thirty-two syllables was uttered and dancing on His tongue.
rla Raghuntha dsa Gosvm states in his ac-Snvakam (5):
nijatve gauyn jagati parighya prabhur-imn
hare kety eva gaana-vidhin krtayata bho
iti pry ik caraa-madhupebhya paridian
ac-snu ki me nayana-sara ysyati pada
When will that son of Mother ac who, taking the residents of Bengal as His
own, inspired them to chant Hare Ka a prescribed number of times daily and
who like a father gave them many cherished instructions again become visible
to me?
This verse uses the word kirtayata to describe Mahprabhus chanting, adding
that this chanting is gaana-vidhin, counted as prescribed.
Srvabhauma Bhacrya states in his Caitanya-Satakam (64):
viaa cittn kali-ppa bhtn
savkya gauro hari-nma mantra
svaya dadau bhakta-jann samdiet
kuruva sakrtana-ntya vdyn
Seeing the people of the world afraid of the sins of the age of Kali and dejected
at heart, r Caitanya Mahprabhu personally gave them the harinma mantra
and also ordered them to do loud sakrtana of this mah-mantra while dancing
and playing musical instruments.
rla Prabodhnanda Sarasvat states in his Vndvana-mahimmta (17.89):
hare ka keti keti mukhyn mahcarya-nmval-siddha-mantrn
kp-mrti-caitanyadevopagotn kadbhyasya vndvane sy krtrtha
57
r Caitanya Deva, the very form of mercy, sung the perfected mantra, Hare
Ka, Ka and so forth. When will He give His favor to me, causing me to
attain r Vndvana?
rla Prabodhnanda Sarasvat also states in his Caitanya-candrmta (16):
badhnan prema-bhara-prakampita-karo granthn ka-dorakai
sakhytu nija-loka-magala-hare-keti nmn japan
asru-snata-mukhah svam eva hi jagannatham didrikshur gatayatair gaura-tanur vilocana-mudam tanvan harih patu vah
Engaged in japa of Hare Ka and so forth, His own Holy Names which bring
auspiciousness to the world, His hand trembling with love as He touches the
knotted string about His waist to count the number of names, His face bathed
in tears as He comes and goes, eager to see His own form of Lord Jaganntha,
and bringing great delight to the eyes of all may the golden form of Lord Hari
protect you all.
rla Kavi-karapra describes the shaving-ceremony of r Caitanya in his
Caitanya-carita-mahkvya (11.54):
tata r-gaurga samavadad atva pramudito
hare ketyuccair vada muhur iti rmaya-tanu
tato sau tat procya prativalita-romaca-lalito
rudas tat-tat-karmrabhata bahu-dukhair vidalita
When r Gaurga accepted sannysa, the barber took the blade in his hand
but was not able to shave any of the Lords curly locks out of grief. Resplendent
r Gaurga told him in great joy to repeatedly chant Hare Ka out loud.
Then the barber loudly chanted the same and, looking beautiful with goose
bumps all over his body, began his job of shaving while he wept in great
lamentation.
rla Vndvana dsa hkura describes the Lords instructions to Tapana
Mira in the Caitanya-bhgavata (1.14.143-147) as follows:
sdhya-sdhana-tattva ye kichu sakala
hari-nma-sakrtane milibe sakala
harer nma harer nma harer nmaiva kevalam
kalau nsty eva nsty eva nsty eva gatir anyath
ei loka nma bali laya mah-mantra
ola-nma batria-akara ei tantra
sdhite sdhite yabe premkura habe
sdhya-sdhana-tattva jnib se tabe
58
Everything is accomplished by hari-nma-sakrtana, including the goal of life

(sdhya) and the means for its attainment (sdhana). In this age of Kali, the
only means for deliverance is the chanting of the names of Hari. There is no
other way, there is no other way, there is no other way. Hare Ka Hare
Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare
Hare. This verse of names is called the mah-mantra. It contains sixteen
names of the Lord, consisting of thirty-two syllables. Chanting this mantra again
and again will awaken the sprout of prema within the heart, and thus the goal of
life and the means for its attainment is understood.
The following famous instructions of r Caitanya are related in the Caitanyabhgavata (2.23.75-78):
pane sabre prabhu kare upadee
ka-nma mah-mantra unaha harie
`hare ka hare ka ka ka hare hare
hare rma hare rma rma rma hare hare'
prabhu bale,kahila ei mah-mantra
ih japa' giy sabe kariy nirbandha
ih haite sarva-siddhi haibe sabra
sarva-kaa bala' ithe vidhi nhi ra
The Lord ordered everyone in great joy: Listen to the ka-nma mahmantra: Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare
Rma Rma Rma Hare Hare. The Lord said: I have spoken the mahmantra. Perform japa of this mantra a prescribed number of times. All
perfection will be attained through this. Chant this mantra every moment
there is no other rule.
59
Meditations from the Eternal Essence of

stra
In the Rdh-hdya-Khaa of the Brahma Pura, Romaharana Suta
prays to r Vedavysa as follows:
yat tvay kirtitam ntha hari-nmeti sanjitam
mantram brahmpadam siddhi karam
O master, O mighty one! Please glorify the harinma mantra situated in
transcendence, the cause of all perfection!
In reply, r Vedavysa gives the following instruction:
grhand yasya mantrasya dehi brahmmayo bhavet
sadhyah ptah surpo pi sarvsiddhi-yuto bhavet
tad-aham te bhidhsymi mahbhgavato hamsi
iti oasakam nmnm tri-kla kalmapaham
ntah parataropyah sarva vedeu vidhyate
The embodied soul who accepts this mantra will become filled with
transcendence, and by accepting it, even a drunkard will attain all perfection. I
will recite this mantra to you, for you are a swan-like mahbhgavata. Hare
Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma
Rma Hare Hare. These sixteen names can destroy the sins of the three
worlds, and nothing higher than them is to be found in all the Vedas.
Agni Pura states:
raanti halaya vpi te ktrtha na saaya
Hare Ka Hare Ka Ka Ka Hare Hare: Whoever chants this mantra,
even neglectfully, will attain the supreme goal of life. Of this there is no doubt.
Padma Pura states:
dv-tri-ad akara mantra nma oda-aknvitam
prajapan vaiavo nitya rdh-ka-sthala labhet
Any vaiava who chants the mantra consisting of thirty-two syllables and
sixteen names will attain the abode of Rdh and Ka.
60
The following statement on the congregational chanting of the harinma mahmantra is also found in the Padma Pura:
harer nma mah-mantrair nayet ppa-picakam
harer agre-svarair uccair nrtyas tan-nma-kn nara
punti bhuvana vipra gagdi-salila yath
hare pradakia kurvann uccais tannma kn nara
karatldi-sandhna susvara kala-abditam
Harinma mah-mantra can destroy the witches of sin. O brhmaa, one who
loudly chants the holy name while dancing in front of Lord Hari purifies the
universe just as the water of sacred rivers like the Gag. Those who
circumambulate Lord Hari and loudly perform nma-sakrtana of the sixteenword mah-mantra with sweet voices and while clapping the hands, also purify
the entire world.
The Kali-santaraa Upaniad, part of the Yajur Veda, states:
iti oaaka nmn kali-kalmaa-nanam
nta parataropya sarva-vedeu dyate
The sixteen names of the Hare Ka mah-mantra Hare Ka Hare Ka
Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare
destroys the iniquities of the Kali age. This is the ultimate conclusion of all the
Vedas.
The context of the above quote is important: This Upaniadic text is a dialogue
between Brahma, the first created being, and Nrada, his disciple, who asks him
about the most effective means to attain liberation in the current age. Brahma
answers with the above verse. And in a prior verse he informs Nrada that the
mah-mantra is the real secret of the Vedic literature, thus underlining the
mantras confidential nature and its importance for the Vaiava tradition.
The Rma-tpan Upaniad (1.6) explains each of the names of the mahmantra in the following way:
harati tri-vidha tpa janma-koi-atodbhavam
ppa ca smarata yasmt tasmad dharir iti smta
The Lord is known as Hari because for those who remember Him he takes
away the sins accumulated over millions of births as well as the three types of
suffering that result from those sins.
61
The Mahbhrata (Udyoga-parva 7.14) explains the meaning of Ka:

kir bh-vcaka abdo a ca nirvti-vcaka
tayor aikya para brahma ka ity abhidhyate
The root k indicates the Lord's attractive existence, and the suffix a denotes
ultimate joy. Thus, joined together, they are the name for the Supreme
Absolute Truth, Ka.
In the Padma Pura, the Satanma stotra (8) of Lord Rmacandra defines
Rma in this way:
ramante yogino nante satynanda-cid-tmani
iti rma-padensau para brahmbhidhyate
Yogs, or those desiring to link with God, take pleasure in the Supreme Self
who manifests as an absolute form of eternity, knowledge, and bliss. That same
truth, known as the Parabrahman, is also called Rma.
The Caitanya-upaniad (verses 1112), part of the Atharva Veda, tells us that the
Hare Ka mah-mantra is made up entirely of Kas names:
svanma-mla-mantrea sarva hldayati vibhu
sa eve mlam-mantra japati haririti ka iti rma iti
The name of God is the root of all mantras, a splendid thing that brings joy to
all. This root mantra is chanted with the words Hari, Ka, and Rma.
harati hdaya-granthi vsan-rpam iti hari. ki smarae tac ca as
tad-ubhaya-melanam iti ka. ramayati sarvam iti rma nanda-rpa
atra loko bhavati
Hari is He who removes the knot in the heart in the form of material desire.
One can unite with the Lord by remembering the root k and the suffix a,
which gives us the ultimate hymn of praise: Ka. Rma is He who gives
pleasure to everything and is the form of bliss.
The Ananta-sahit, another ancient text, tells us:
oaaitni nmni dvtriad varakni hi
kalau yuge mah-mantra sammato jva-trae
62
varjayitv tu nmaitad durjanai parikalpitam

chando-baddha susiddhnta-viruddha nbhyaset padam
traka brahma-nmaitad brahma gurudin
kali-santaradysu ruti-svadhigata hare
prpta r-brahma-iyea r-nradena dhmat
nmaitad uttama rauta-pramparyea brahmaa
utsjyaitan-mah-mantra ye tvanyat kaepita padam
mah-nmeti gyanti te stra-guru-laghana
tattva-virodha-sanpkta tda daurjana matam
sravath parihrya syd tm-hitrthin sad
Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma
Rma Rma Hare Hare. This sixteen-name, thirty-two syllable mantra is the
mah-mantra in the age of Kali, and it is by this mantra that all living beings can
be delivered. One should never forsake this and adopt other so called religious
processes practiced by less qualified souls. Nor should one chant concocted
combinations of Kas names that contradict the pure conclusions of the
scriptures or are filled with incongruent emotions. Regarding this divinely
spiritual mah-mantra, which frees one from material existence, the original
guru, Lord Brahma, has said, The Kali-santaraa Upaniad has declared this
mantra to be the best means of deliverance in the age of Kali. Having heard all
this from Brahma, his sons and disciples, beginning with Nrada, all accepted
the Hare Ka mah-mantra and, having meditated on it, attained perfection.
In the Brahma-ymala-tantra, an ancient book of instruction on rituals, one
finds the following:
hari vin nsti kicit ppa-nistraka kalau
tasml lokoddharanrtha hari-nma prakayet
sarvatra mucyate loko mah-ppt kalau yuge
hare-ka-pada-dvandva keti ca pada-dvayam
tath hare-pada-dvandva hare-rma iti dvayam
tad-ante ca mah-devi rma rma dvaya vadet
hare hare tato bryd dhari-nma samuddharet
mah-mantra ca kasya sarva-ppapraakam
63
Without Hari, there is no other means to eradicate the sins of the age of Kali,
and therefore it is essential to reveal the name of Hari (harinma) in order to
deliver the world. By this chanting, people all over the world can be released
from the worst sins of the age of Kali. First one should twice chant Hare
Ka, then twice Ka, then twice Hare, then twice Hare Rma and
in the end, O Mahdev, one should chant Rma twice, and then Hare
Hare. In this way one should pronounce Lord Ka's mah-mantra, which
destroys all sins.
From the Rdh Tantra:
u mtar mahmye viva-bja-svarpii
hari-nmno mahmye krama vada surevari
Hear me, O mother Mahmy, the seed of the universe, mistress of the Gods!
I ask you to please explain the sequence of harinma.
dv-triad akary eva kalau nmni sarvadam
eta mantra suta-reha prathama uyn nara
Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma
Rma Rma Hare Hare. O best of sons, this is how you should chant these
thirty-two syllables and sixteen names in the age of Kali. Every human being
should hear this mantra, which bestows all boons.
64
A Traditional Prayer for Approaching

the Holy Name
OH NMA, YOU ARE EVERYTHING!
na nma-sada jna na nma-sadam vratam
na nma sada dhyna na nma sada phalam
na nma sadas tyago na nma sada ama
na nma sada punya na nma sad gati
nmaiva param muktir nmaiva param gati
nmaiva param ntir nmaiva param sthiti
nmaiva param bhaktir nmaiva param mati
nmaiva param prtir nmaiva param smti
nmaiva kraa jantor nmaiva prabhur eva ca
nmaiva paramrdhya nmaiva paramo guru
There is no knowledge, vrata, meditation, fruit, renunciation, sense
control, pious act, or goal as great as that of Nma. Nma is the
supreme liberation. Nma alone is the supreme destination. Nma is
the supreme peace. Nma is the supreme auspicious situation. Nma
is supreme devotion. Nma is supreme intelligence. Nma is supreme
love and Nma is the supreme remembrance. Nma is the souls
reason for existence. Nma is the Lord of the soul. Nma is the most
worshipable object. Nma is the supreme guru.
Agni Pura, quoted in BVTs r Caitanya-ikmta,
Sixth Rainfall, Third Shower.
65
More Traditional Prayers for Approaching

the Holy Name
r Nma-ml-grahaa-mantra (when taking ones beads):
tribhaga-bhagima-rpam veu-randhra-karcitam
gopi-maala-madhya-stha obhitam nanda-nandanam
His form bent in three places, His hands bent over the holes of His flute, the
son of Nanda Mahrja stands resplendent amidst a circle of gops.
avighna kuru mle tva harinma-japeu ca
r-rdh-kayor dsya dehi mle tu prrthaye
O Ml, please destroy the obstacles in my chanting of the holy name of Lord
Hari and grant me the position of service to Rdh-Ka. This is all I pray, O
Ml.
r Nma-ml-samarpaa-mantra (consecrating the ml):

nma cintmai-rpam nmaiva param gati
nmna paratara nsti tsmn nma upsmahe
The Holy Name is a beautiful transcendental touchstone He alone is the
supreme goal. There is nothing higher than the Holy Name. I therefore worship
the Holy Name.
r Nma-ml-sthpana-mantra (establishing the beads):

nma-yajo mah-yaja kalau klmaa-nanam
ka-caitanya-prty-arthe nma-yaja-samarpaam
The sacrifice of the name is the highest yaja, which destroys the
contamination of Kali-yuga. In order to please Lord r Ka Caitanya
Mahprabhu, I offer this sacrifice of the holy name.
66
patita-pvana nma nistrya nardhamam

rdh-ka-svarpaya caitanyya namo nama
The holy name is the saviour of the fallen. Oh, please deliver this lowest of
men. Obeisances again and again unto r Caitanya Mahprabhu who is r r
Rdh-Ka.
tva mle sarva-devn sarva-siddhi-prada mate
tena satyena me siddhi dehi mtar namo stu te
O Ml, among all of the gods, you are considered the bestower of all
perfection. By dint of this fact, O Mother, please grant me perfection.
Obeisances unto you!
from Yamun Dev Ds who received it from H.H Nirajana Mahrja
* These prayers may be used at the beginning and/or end of a japa session.
The Editor
67
The Ultimate Mana-ik

Oh my dear mind, please remember the Holy Name.
If I dont chant the Holy Name, my life will pass uselessly.
Oh my dear mind:
Like a bird without wings,
Like an elephant without teeth,
Like a wife without a husband,
Like a son without a father
* Such is a human being without Harinma!
Oh my dear mind:
Like a well without water,
Like a cow without milk,
Like the earth without clouds,
Like a tree without fruits
Oh my dear mind:
Like the night without a moon,
Like pj without mantras,
Like a temple without light,
Like a paita without Veda,
Oh my dear mind. Oh my dear saintly one! Please give up lust, anger, illusion
and greed. Chant the holy name and hear about Rdh yma.
Nothing else in this world is yours.
Vrajavs bhajan
68
Three Entrance Keys into the World of Nma

caitanyera dsa mui, caitanyera dsa
caitanyera dsa mui, tra dsera dsa
I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of
Lord Caitanya, and a servant of His servants.
CC di 6.86
prema-dhana vin vyartha daridra jvana

dsa kari vetana more deha prema-dhana
Without love of Godhead, My life is useless. Therefore I pray that You accept
Me as Your servant and give Me the salary of ecstatic love of God.
CC Antya 20.37
daa apardha yena hdaye n pae

kpa kara mahprabhu maji nma rase
O Mahprabhu, please be merciful to me so that the 10 offenses never touch
my heart, and I can always remain absorbed in the rasa of the Holy Name.
Harinma Cintmai 13.59
Bhaktivinoda
hkura
69
Connecting My Heart with Nma

Oh my dear mind!
Intensely pray to always remember that Nma is sac-cid-nanda vigraha and
so am I. And our eternal relationship is free from the frustration and pain
born of ignorance it is full of the nanda of rasa.
Become convinced that this relationship is THE ONE to cultivate, relish and
cherish.
Become a personalist: Nma is a person. A very potent, merciful, and loving
person. He is Vrajendra Nandana together with all His potencies headed by
rmat Rdhik and the sacred Dhma of Vraja. Always deal with Him with
a sensitivity born of this understanding.
Beg shelter from those who are near and very dear to Nma Nitynanda
Rma, Haridsa hkura, Svarpa Dmodara Gosvm, rla Rpa and
Santana Gosvms, Raghuntha Dsa Gosvm, rla Bhaktivinoda
hkura, rla Prabhupda, Gurudeva and all dedicated Gauya Vaiavas.
Never forget that a drop of their mercy is worth an ocean of our endeavor.
Attain and maintain focus by regularly hearing, chanting and remembering
the transcendental advice of our great Nma acaryas.(1)
Throw out all temporary trash! Oh my dear mind, you are expert in using
your prowess in thinking, feeling and willing to divert me from absorption at
the lotus feet of Nma. Throw out all the trash! Kick it all out! Become
absorbed in the Reality, not the shadow! This is my repeated, humble
request!
Live Gauras ikaka 3 as our Bhaktivinoda hkura advises us (2), and
last, but certainly not least, just:
Chant, chant, chant! Chant with an absorption and relish born of pure
attraction and attachment for this is both our sdhana and our sdhya.
70
The bird of the mind flies on two wings the past and the future. Oh
mind, cut those wings! Be here now! Just hear, chant and remember, and
let me learn to love, serve and surrender!
1. E.g r Caitanya Mahprabhus ikaka, rla Rpa Gosvms r Upademta,
Raghuntha Dsa Gosvms r Mana-ik, Bhaktivinoda hkuras Sva-niyamadvdaakam.
2. My austere vow is constant devotion to the lotus feet of r Hari. In order to execute
that vow, I have accepted the following qualities by my own endeavor.
I try to practice great humility in my dealings with everyone.
I try to keep simplicity and purity prominent in all my practical arrangements.
I maintain tolerance in all types of favorable and unfavourable circumstances.
I offer all respect to others, regardless of who they are.
I feel genuine compassion for all living beings and act accordingly.
Sva-niyama-dvdaakam 6.
Completed on r Nitynanda Rmas

Appearance Day, 23rd February 2013,
in r Vndvana Dhma.

71

Meditations On The Holy Name

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r Nmas

Hare Ka Hare Ka Ka Ka Hare Hare

3. A Glimpse into the Culture of the Holy Name by-------------------- 22

4. Appendix -------------------------------------------------------------------------(a) A Ml of Meditations from the Followers of r Caitanya Mahprabhu - 55

namas te srasvate deve gaura-vn-pracrie

namo bhaktivinodya sac-cid-nanda-nmine

Hare Ka Hare Ka Ka Ka Hare Hare

rla Bhaktivinoda Thkura

10. RMA: OH RMA!

rla Jva Gosvms

rla Raghuntha dsa Gosvms

Hare Ka Hare Ka Ka Ka Hare Hare

rla Gopla Guru Gosvm

A Glimpse into the Culture of the

My dear child, continue dancing, chanting and performing sakrtana in

ayi nanda-tanuja kikara

and His associates did

Although the members of the Paca-tattva plundered the storehouse of love of

rla Jagadnanda Paita

gor-pada raya karaha buddhimn

ghastha, vairg-dhe bale gor-rya

rla Haridsa hkura

daa apardha yena hdaye n pae

rla Santana Gosvm

madhuram-adharam etan magala magaln

rla Rpa Gosvm

rla Bhaktivinoda Thkura

Boro Sukher Khabor Gi

ek-br dekhle cake jal

Nmas Transcendental Price List

Nmas Primary Business Outlets

The Store House

The Principal Trader

Raghuntha dsa Gosvm Paramnanda Pur

Nma also has many bazaars:

bhojana-llase rasane mra

The Glories of the Holy Name

loinu roya jr, heno vyavahra tr,

rla Bhaktisiddhnta Sarasvat hakura

If r-ka-sakrtana is not performed then no other limb of bhakti, such as

any previous qualification. In a more advanced stage, of course, one is not

Parkit Mahrja says, nivtta-tarai. Nivtta means already finished,

A Ml of Meditations from the Followers of

Everything is accomplished by hari-nma-sakrtana, including the goal of life

Meditations from the Eternal Essence of

The Mahbhrata (Udyoga-parva 7.14) explains the meaning of Ka:

varjayitv tu nmaitad durjanai parikalpitam

A Traditional Prayer for Approaching

More Traditional Prayers for Approaching

r Nma-ml-samarpaa-mantra (consecrating the ml):

r Nma-ml-sthpana-mantra (establishing the beads):

patita-pvana nma nistrya nardhamam

The Ultimate Mana-ik

Three Entrance Keys into the World of Nma

prema-dhana vin vyartha daridra jvana

daa apardha yena hdaye n pae

Connecting My Heart with Nma

Completed on r Nitynanda Rmas

Hare Ka Hare Ka Ka Ka Hare Hare