Sri Caitanya-caritamrta: Adi-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter 7

Adi7.62

TEXT 62

prakasananda-name sarva sannyasi-pradhana

prabhuke kahila kichu kariya sammana

SYNONYMS

prakasananda—Prakasananda; name—of the name; sarva—all; sannyasi-pradhana—chief of the Mayavadi sannyasis; prabhuke—unto the Lord; kahila—said; kichu—something; kariya—showing Him; sammana—respect.

TRANSLATION

The leader of all the Mayavadi sannyasis present was named Prakasananda Sarasvati, and after standing up he addressed Lord Caitanya Mahaprabhu as follows with great respect.

PURPORT

As Lord Sri Caitanya Mahaprabhu showed respect to all the Mayavadi sannyasis, similarly the leader of the Mayavadi sannyasis, Prakasananda, also showed his respects to the Lord.

Adi7.63

TEXT 63

ihan aisa, ihan aisa, sunaha sripada

apavitra sthane vaisa, kiba avasada

SYNONYMS

ihan aisa—come here; ihan aisa—come here; sunaha—kindly hear; sripada—Your Holiness; apavitra—unholy; sthane—place; vaisa—You are sitting; kiba—what is that; avasada—lamentation.

TRANSLATION

“Please come here. Please come here, Your Holiness. Why do You sit in that unclean place? What has caused Your lamentation?”

PURPORT

Here is the distinction between Lord Caitanya Mahaprabhu and Prakasananda Sarasvati. In the material world everyone wants to introduce himself as very important and great, but Caitanya Mahaprabhu introduced Himself very humbly and meekly.The Mayavadis were sitting in an exalted position, and Caitanya Mahaprabhu sat in a place that was not even clean. Therefore the Mayavadi sannyasis thought that He must have been aggrieved for some reason, and Prakasananda Sarasvati inquired about the cause for His lamentation.

Adi7.64

TEXT 64

prabhu kahe,--ami ha-i hina-sampradaya

toma-sabara sabhaya vasite na yuyaya

SYNONYMS

prabhu kahe—the Lord replied; ami—I; ha-i—am; hina-sampradaya—belonging to a lower spiritual school; toma-sabara—of all of you; sabhaya—in the assembly; vasite—to sit down; na—never; yuyaya—I can dare.

TRANSLATION

The Lord replied: “I belong to a lower order of sannyasis. Therefore I do not deserve to sit with you.”

PURPORT

Mayavadi sannyasis are always very puffed up because of their knowledge of Sanskrit and because they belong to the Sankara-sampradaya. They are always under the impression that unless one is a brahmana and a very good Sanskrit scholar, especially in grammar, one cannot accept the renounced order of life or become a preacher. Mayavadi sannyasis always misinterpret all the sastras with their word jugglery and grammatical compositions, yet Sripada Sankaracarya himself condemned such jugglery of words in the verse prapte sannihite kale na hi na hi raksati dukrn karane. Dukrn refers to suffixes and prefixes in Sanskrit grammar. Sankaracarya warned his disciples that if they concerned themselves only with the principles of grammar, not worshiping Govinda, they were fools who would never be saved. Yet in spite of Sripada Sankaracarya’s instructions, foolish Mayavadi sannyasis are always busy juggling words on the basis of strict Sanskrit grammar.

Mayavadi sannyasis are very puffed up if they hold the elevated sannyasa title Tirtha, Asrama or Sarasvati. Even among Mayavadis, those who belong to other sampradayas and hold other titles, such as Vana, Aranya or Bharati, are considered to be lower-grade sannyasis. Sri Caitanya Mahaprabhu accepted sannyasa from the Bharati-sampradaya, and thus He considered Himself a lower sannyasi than Prakasananda Sarasvati. To remain distinct from Vaisnava sannyasis, the sannyasis of the Mayavadi-sampradaya always think themselves to be situated in a very elevated spiritual order, but Lord Sri Caitanya Mahaprabhu, in order to teach them how to become humble and meek, accepted Himself as belonging to a lower sampradaya of sannyasis. Thus He wanted to point out clearly that a sannyasi is one who is advanced in spiritual knowledge. One who is advanced in spiritual knowledge should be accepted as occupying a better position than those who lack such knowledge.

The Mayavadi-sampradaya sannyasis are generally known as Vedantis, as if Vedanta were their monopoly. Actually, however, Vedanti refers to a person who perfectly knows Krsna. As confirmed in the Bhagavad-gita, vedais ca sarvair aham eva vedyah: “By all the Vedas it is Krsna who is to be known.” (Bg. 15.15) The so-called Mayavadi Vedantis do not know who Krsna is; therefore their title of Vedanti, or “knower of Vedanta philosophy,” is simply a pretension. Mayavadi sannyasis always think of themselves as real sannyasis and consider sannyasis of the Vaisnava order to be brahmacaris. A brahmacari is supposed to engage in the service of a sannyasi and accept him as his guru. Mayavadi sannyasis therefore declare themselves to be not only gurus but jagad-gurus, or the spiritual masters of the entire world, although, of course, they cannot see the entire world. Sometimes they dress gorgeously and travel on the backs of elephants in processions, and thus they are always puffed up, accepting themselves as jagad-gurus. Srila Rupa Gosvami, however, has explained that jagad-guru properly refers to one who is the controller of his tongue, mind, words, belly, genitals and anger. Prthivim sa sisyat: such a jagad-guru is completely fit to make disciples all over the world. Due to false prestige, Mayavadi sannyasis who do not have these qualifications sometimes harass and blaspheme a Vaisnava sannyasi who humbly engages in the service of the Lord.

Adi7.65

TEXT 65

apane prakasananda hatete dhariya

vasaila sabha-madhye sammana kariya

SYNONYMS

apane—personally; prakasananda—Prakasananda; hatete—by His hand; dhariya—capturing; vasaila—made Him sit; sabha-madhye—in the assembly of; sammana—with great respect; kariya—offering Him.

TRANSLATION

Prakasananda Sarasvati, however, caught Sri Caitanya Mahaprabhu personally by the hand and seated Him with great respect in the midst of the assembly.

PURPORT

The respectful behavior of Prakasananda Sarasvati toward Sri Caitanya Mahaprabhu is very much to be appreciated. Such behavior is calculated to be ajnata-sukrti, or pious activities that one executes unknowingly. Thus Sri Caitanya Mahaprabhu very tactfully gave Prakasananda Sarasvati an opportunity to advance in ajnata-sukrti so that in the future he might actually become a Vaisnava sannyasi.

Adi7.66

TEXT 66

puchila, tomara nama ’sri-krsna-caitanya’

kesava-bharatira sisya, tate tumi dhanya

SYNONYMS

puchila—inquired; tomara—Your; nama—name; sri-krsna-caitanya—the name Sri Krsna Caitanya; kesava-bharatira sisya—You are a disciple of Kesava Bharati; tate—in that connection; tumi—You are; dhanya—glorious.

TRANSLATION

Prakasananda Sarasvati then said: "I understand that Your name is Sri Krsna Caitanya. You are a disciple of Sri Kesava Bharati, and therefore You are glorious.

Adi7.67

TEXT 67

sampradayika sannyasi tumi, raha ei grame

ki karane ama-sabara na kara darsane

SYNONYMS

sampradayika—of the community; sannyasi—Mayavadi sannyasi; tumi—You are; raha—live; ei—this; grame—in Varanasi; ki karane—for what reason; ama-sabara—with us; na—do not; kara—endeavor; darsane—to mix.

TRANSLATION

"You belong to our Sankara-sampradaya and live in our village, Varanasi. Why then do You not associate with us? Why is it that You avoid even seeing us?

PURPORT

A Vaisnava sannyasi or a Vaisnava in the second stage of advancement in spiritual knowledge can understand four principles-namely, the Supreme Personality of Godhead, the devotees, the innocent and the jealous-and he behaves differently with each. He tries to increase his love for Godhead, make friendship with devotees and preach Krsna consciousness among the innocent, but he avoids the jealous who are envious of the Krsna consciousness movement. Lord Caitanya Mahaprabhu Himself exemplified such behavior, and this is why Prakasananda Sarasvati inquired why He did not associate or even talk with them. Caitanya Mahaprabhu confirmed by example that a preacher of the Krsna consciousness movement generally should not waste his time talking with Mayavadi sannyasis, but when there are arguments on the basis of sastra, a Vaisnava must come forward to talk and defeat them in philosophy.

According to Mayavadi sannyasis, only one who takes sannyasa in the disciplic succession from Sankaracarya is a Vedic sannyasi. Sometimes it is challenged that the sannyasis who are preaching in the Krsna consciousness movement are not genuine because they do not belong to brahmana families, for Mayavadis do not offer sannyasa to one who does not belong to a brahmana family by birth. Unfortunately, however, they do not know that at present everyone is born a sudra (kalau sudra-sambhavah). It is to be understood that there are no brahmanas in this age because those who claim to be brahmanas simply on the basis of birthright do not have the brahminical qualifications. However, even if one is born in a non-brahmana family, if he has the brahminical qualifications he should be accepted as a brahmana, as confirmed by Srila Narada Muni and the great saint Sridhara Svami. This is also stated in Srimad-Bhagavatam. Both Narada and Sridhara Svami completely agree that one cannot be a brahmana by birthright but must possess the qualities of a brahmana. Thus in our Krsna consciousness movement we never offer the sannyasa order to a person whom we do not find to be qualified in terms of the prescribed brahminical principles. Although it is a fact that unless one is a brahmana he cannot become a sannyasi, it is not a valid principle that an unqualified man who is born in a brahmana family is a brahmana whereas a brahminically qualified person born in a non-brahmana family cannot be accepted. The Krsna consciousness movement strictly follows the injunctions of Srimad-Bhagavatam, avoiding misleading heresy and manufactured conclusions.

Adi7.68

TEXT 68

sannyasi ha-iya kara nartana-gayana

bhavuka saba sange lana kara sankirtana

SYNONYMS

sannyasi—the renounced order of life; ha-iya—accepting; kara—You do; nartana-gayana—dancing and chanting; bhavuka—fanatics; saba—all; sange—in Your company; lana—accepting them; kara—You do; sankirtana—chanting of the holy name of the Lord.

TRANSLATION

"You are a sannyasi. Why then do You indulge in chanting and dancing, engaging in Your sankirtana movement in the company of fanatics?

PURPORT

This is a challenge by Prakasananda Sarasvati to Sri Caitanya Mahaprabhu. Srila Bhaktisiddhanta Sarasvati Thakura writes in his Anubhasya that Sri Caitanya Mahaprabhu, who is the object of Vedanta philosophical research, has very kindly determined who is an appropriate candidate for study of Vedanta philosophy. The first qualification of such a candidate is expressed by Sri Caitanya Mahaprabhu in His Siksastaka:

trnad api sunicena
taror iva sahisnuna
amanina manadena
kirtaniyah sada harih

This statement indicates that one can hear or speak about Vedanta philosophy through the disciplic succession. One must be very humble and meek, more tolerant than a tree and more humble than the grass. One should not claim respect for himself but should be prepared to give all respect to others. One must have these qualifications to be eligible to understand Vedic knowledge.

Adi7.69

TEXT 69

vedanta-pathana, dhyana,--sannyasira dharma

taha chadi’ kara kene bhavukera karma

SYNONYMS

vedanta-pathana—studying Vedanta philosophy; dhyana—meditation; sannyasira—of a sannyasi; dharma—duties; taha chadi’-giving them up; kara—You do; kene—why; bhavukera—of the fanatics; karma—activities.

TRANSLATION

"Meditation and the study of Vedanta are the sole duties of a sannyasi. Why do You abandon these to dance with fanatics?

PURPORT

As explained in regard to verse 41, Mayavadi sannyasis do not approve of chanting and dancing. Prakasananda Sarasvati, like Sarvabhauma Bhattacarya, misunderstood Sri Caitanya Mahaprabhu to be a misled young sannyasi, and therefore he asked Him why He indulged in the association of fanatics instead of executing the duty of a sannyasi.

Adi7.70

TEXT 70

prabhave dekhiye toma saksat narayana

hinacara kara kene, ithe ki karana

SYNONYMS

prabhave—in Your opulence; dekhiye—I see; toma—You; saksat—directly; narayana—the Supreme Personality of Godhead; hina-acara—lower-class behavior; kara—You do; kene—why; ithe—in this; ki—what is; karana—reason.

TRANSLATION

“You look as brilliant as if You were Narayana Himself. Will You kindly explain the reason that You have adopted the behavior of lower-class people?”

PURPORT

Due to renunciation, Vedanta study, meditation and the strict regulative principles of their daily routine, Mayavadi sannyasis are certainly in a position to execute pious activities. Thus Prakasananda Sarasvati, on account of his piety, could understand that Caitanya Mahaprabhu was not an ordinary person but the Supreme Personality of Godhead. Saksat narayana: he considered Him to be Narayana Himself. Mayavadi sannyasis address one another as Narayana because they think that they are all going to be Narayana or merge with Narayana in the next life. Prakasananda Sarasvati appreciated that Caitanya Mahaprabhu had already directly become Narayana and did not need to wait until His next life. One difference between the Vaisnava and Mayavadi philosophies is that Mayavadi philosophers think that after giving up their bodies they are going to become Narayana by merging with His body, whereas Vaisnava philosophers understand that after the body dies they are going to have a transcendental, spiritual body in which to associate with Narayana.

Adi7.71

TEXT 71

prabhu kahe--suna, sripada, ihara karana

guru more murkha dekhi’ karila sasana

SYNONYMS

prabhu kahe—the Lord replied; suna—kindly hear; sripada—Your Holiness; ihara—of this; karana—reason; guru—My spiritual master; more—Me; murkha—fool; dekhi’-understanding; karila—he did; sasana—chastisement.

TRANSLATION

Sri Caitanya Mahaprabhu replied to Prakasananda Sarasvati, "My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me.

PURPORT

When Prakasananda Sarasvati inquired from Lord Caitanya Mahaprabhu why He neither studied Vedanta nor performed meditation, Lord Caitanya presented Himself as a number one fool in order to indicate that the present age, Kali-yuga, is an age of fools and rascals in which it is not possible to obtain perfection simply by reading Vedanta philosophy and meditating. The sastras strongly recommend:.

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

“In this age of quarrel and hypocrisy the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way.” People in general in Kali-yuga are so fallen that it is not possible for them to obtain perfection simply by studying the Vedanta-sutra. One should therefore seriously take to the constant chanting of the holy name of the Lord.

Adi7.72

TEXT 72

murkha tumi, tomara nahika vedantadhikara

’krsna-mantra’ japa sada,--ei mantra-sara

SYNONYMS

murkha tumi—You are a fool; tomara—Your; nahika—there is not; vedanta—Vedanta philosophy; adhikara—qualification to study; krsna-mantra—the hymn of Krsna (Hare Krsna); japa—chant; sada—always; ei—this; mantra—hymn; sara—essence of all Vedic knowledge.

TRANSLATION

" ’You are a fool,’ he said. ’You are not qualified to study Vedanta philosophy, and therefore You must always chant the holy name of Krsna. This is the essence of all mantras, or Vedic hymns.

PURPORT

Sri Bhaktisiddhanta Sarasvati Gosvami Maharaja comments in this connection, “One can become perfectly successful in the mission of his life if he acts exactly according to the words he hears from the mouth of his spiritual master.” This acceptance of the words of the spiritual master is called srauta-vakya, which indicates that the disciple must carry out the spiritual master’s instructions without deviation. Srila Visvanatha Cakravarti Thakura remarks in this connection that a disciple must accept the words of his spiritual master as his life and soul. Sri Caitanya Mahaprabhu here confirms this by saying that since His spiritual master ordered Him only to chant the holy name of Krsna, He always chanted the Hare Krsna maha-mantra according to this direction (’krsna-mantra’ japa sada,-ei mantra-sara).

Krsna is the origin of everything. Therefore when a person is fully Krsna conscious it is to be understood that his relationship with Krsna has been fully confirmed. Lacking Krsna consciousness, one is only partially related with Krsna and is therefore not in his constitutional position. Although Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead Krsna, the spiritual master of the entire universe, He nevertheless took the position of a disciple in order to teach by example how a devotee should strictly follow the orders of a spiritual master in executing the duty of always chanting the Hare Krsna maha-mantra. One who is very much attracted to the study of Vedanta philosophy must take lessons from Sri Caitanya Mahaprabhu. In this age, no one is actually competent to study Vedanta, and therefore it is better that one chant the holy name of the Lord, which is the essence of all Vedic knowledge, as Krsna Himself confirms in the Bhagavad-gita (15.15):

vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham

“By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.

Only fools give up the service of the spiritual master and think themselves advanced in spiritual knowledge. In order to check such fools, Caitanya Mahaprabhu Himself presented the perfect example of how to be a disciple. A spiritual master knows very well how to engage each disciple in a particular duty, but if a disciple, thinking himself more advanced than his spiritual master, gives up his orders and acts independently, he checks his own spiritual progress. Every disciple must consider himself completely unaware of the science of Krsna and must always be ready to carry out the orders of the spiritual master to become competent in Krsna consciousness. A disciple should always remain a fool before his spiritual master. Therefore sometimes pseudospiritualists accept a spiritual master who is not even fit to become a disciple because they want to keep him under their control. This is useless for spiritual realization.

One who imperfectly knows Krsna consciousness cannot know Vedanta philosophy. A showy display of Vedanta study without Krsna consciousness is a feature of the external energy, maya, and as long as one is attracted by the inebrieties of this ever-changing material energy, he deviates from devotion to the Supreme Personality of Godhead. An actual follower of Vedanta philosophy is a devotee of Lord Visnu, who is the greatest of the great and the maintainer of the entire universe. Unless one surpasses the field of activities in service to the limited, one cannot reach the unlimited. Knowledge of the unlimited is actual brahma-jnana, or knowledge of the Supreme. Those who are addicted to fruitive activities and speculative knowledge cannot understand the value of holy name of Lord Krsna, which is always completely pure, eternally liberated and full of spiritual bliss. One who has taken shelter of the holy name of the Lord, which is identical with the Lord, does not have to study Vedanta philosophy, for he has already completed all such study.

One who is unfit to chant the holy name of Krsna but thinks that the holy name is different from Krsna and thus takes shelter of Vedanta study in order to understand Him must be considered a number one fool, as confirmed by Caitanya Mahaprabhu by His personal behavior, and philosophical speculators who want to make Vedanta philosophy an academic career are also considered to be within the material energy. A person who always chants the holy name of the Lord, however, is already beyond the ocean of nescience, and thus even a person born in a low family who engages in chanting the holy name of the Lord is considered to be beyond the study of Vedanta philosophy. In this connection Srimad-Bhagavatam (3.33.7) states:

aho bata sva-paco ’to gariyan
yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya
brahmanucur nama grnanti ye te

“If a person born in a family of dog-eaters takes to the chanting of the holy name of Krsna, it is to be understood that in his previous life he must have executed all kinds of austerities and penances and performed all the Vedic yajnas.” Another quotation states:

rg-vedo ’tha yajur-vedah sama-vedo ’py atharvanah
adhitas tena yenoktam harir ity aksara-dvayam

“A person who chants the two syllables ha-ri has already studied the four Vedas-Sama, Rg, Yajur and Atharva.

Taking advantage of these verses, there are some sahajiyas who, taking everything very cheaply, consider themselves elevated Vaisnavas but do not care even to touch the Vedanta-sutra or Vedanta philosophy. A real Vaisnava should, however, study Vedanta philosophy, but if after studying Vedanta one does not adopt the chanting of the holy name of the Lord, he is no better than a Mayavadi. Therefore, one should not be a Mayavadi, yet one should not be unaware of the subject matter of Vedanta philosophy. Indeed, Caitanya Mahaprabhu exhibited His knowledge of Vedanta in His discourses with Prakasananda Sarasvati. Thus it is to be understood that a Vaisnava should be completely conversant with Vedanta philosophy, yet he should not think that studying Vedanta is all in all and therefore be unattached to the chanting of the holy name. A devotee must know the importance of simultaneously understanding Vedanta philosophy and chanting the holy names. If by studying Vedanta one becomes an impersonalist, he has not been able to understand Vedanta. This is confirmed in the Bhagavad-gita (15.15). Vedanta means “the end of knowledge.” The ultimate end of knowledge is knowledge of Krsna, who is identical with His holy name. Cheap Vaisnavas (sahajiyas) do not care to study the Vedanta philosophy as commented upon by the four acaryas. In the Gaudiya-sampradaya there is a Vedanta commentary called the Govinda-bhasya, but the sahajiyas consider such commentaries to be untouchable philosophical speculation, and they consider the acaryas to be mixed devotees. Thus they clear their way to hell.

Adi7.73

TEXT 73

krsna-mantra haite habe samsara-mocana

krsna-nama haite pabe krsnera carana

SYNONYMS

krsna-mantra—the chanting of the Hare Krsna maha-mantra; haite—from; habe—it will be; samsara—material existence; mocana—delilverance; krsna-nama—the holy name of Lord Krsna; haite—from; pabe—one will get; krsnera—of Lord Krsna; carana—lotus feet.

TRANSLATION

"Simply by chanting the holy name of Krsna one can obtain freedom from material existence. Indeed, simply by chanting the Hare Krsna mantra one will be able to see the lotus feet of the Lord.

PURPORT

In his Anubhasya, Sri Bhaktisiddhanta Sarasvati Gosvami says that the actual effect that will be visible as soon as one achieves transcendental knowledge is that he will immediately become free from the clutches of maya and fully engage in the service of the Lord. Unless one serves the Supreme Personality of Godhead Mukunda, one cannot become free from fruitive activities under the external energy. However, when one chants the holy name of the Lord offenselessly, one can realize a transcendental position that is completely aloof from the material conception of life. Rendering service to the Lord, a devotee relates to the Supreme Personality of Godhead in one of five relationships-namely, santa, dasya, sakhya, vatsalya or madhurya-and thus he relishes transcendental bliss in that relationship. Such a relationship certainly transcends the body and mind. When one realizes that the holy name of the Lord is identical with the Supreme Person, he becomes completely eligible to chant the holy name of the Lord. Such an ecstatic chanter and dancer must be considered to have a direct relationship with the Lord.

According to the Vedic principles, there are three stages of spiritual advancement, namely, sambandha-jnana, abhidheya and prayojana. Sambandha-jnana refers to establishing one’s original relationship with the Supreme Personality of Godhead, abhidheya refers to acting according to that constitutional relationship, and prayojana is the ultimate goal of life, which is to develop love of Godhead (prema pum-artho mahan). If one adheres to the regulative principles under the order of the spiritual master, he very easily achieves the ultimate goal of his life. A person who is addicted to the chanting of the Hare Krsna mantra very easily gets the opportunity to serve the Supreme Personality of Godhead directly. There is no need for such a person to understand the grammatical jugglery in which Mayavadi sannyasis generally indulge. Sri Sankaracarya also stressed this point: na hi na hi raksati dukrn karane. “Simply by juggling grammatical suffixes and prefixes one cannot save himself from the clutches of death.” The grammatical word jugglers cannot bewilder a devotee who engages in chanting the Hare Krsna maha-mantra. Simply addressing the energy of the Supreme Lord as Hare and the Lord Himself as Krsna very soon situates the Lord within the heart of the devotee. By thus addressing Radha and Krsna, one directly engages in His Lordship’s service. The essence of all revealed scriptures and all knowledge is present when one addresses the Lord and His energy by the Hare Krsna mantra, for this transcendental vibration can completely liberate a conditioned soul and directly engage him in the service of the Lord.

Sri Caitanya Mahaprabhu presented Himself as a grand fool, yet He maintained that all the words that He had heard from His spiritual master strictly followed the principles stated by Vyasadeva in Srimad-Bhagavatam (1.7.6).

anarthopasamam saksad
bhakti-yogam adhoksaje
lokasyajanato vidvams
cakre satvata-samhitam

“The material miseries of a living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyasadeva compiled this Vedic scripture [Srimad-Bhagavatam], which is in relation to the Supreme Truth.” One can overcome all misconceptions and entanglement in the material world by practicing bhakti-yoga, and therefore Vyasadeva, acting on the instruction of Sri Narada, has very kindly introduced Srimad-Bhagavatam to relieve the conditioned souls from the clutches of maya. Lord Caitanya’s spiritual master instructed Him, therefore, that one must read Srimad-Bhagavatam regularly and with scrutiny to gradually become attached to the chanting of the Hare Krsna maha-mantra.

The holy name and the Lord are identical. One who is completely free from the clutches of maya can understand this fact. This knowledge, which is achieved by the mercy of the spiritual master, places one on the supreme transcendental platform. Sri Caitanya Mahaprabhu presented Himself as a fool because prior to accepting the shelter of a spiritual master He could not understand that simply by chanting one can be relieved from all material conditions. But as soon as He became a faithful servant of His spiritual master and followed his instructions, He very easily saw the path of liberation. Sri Caitanya Mahaprabhu’s chanting of the Hare Krsna mantra must be understood to be devoid of all offenses. The ten offenses against the holy name are as follows: (1) to blaspheme a devotee of the Lord, (2) to consider the Lord and the demigods to be on the same level or to think that there are many gods, (3) to neglect the orders of the spiritual master, (4) to minimize the authority of scriptures (Vedas), (5) to interpret the holy name of God, (6) to commit sins on the strength of chanting, (7) to instruct the glories of the Lord’s name to the unfaithful, (8) to compare the chanting of the holy name with material piety, (9) to be inattentive while chanting the holy name, and (10) to be attached to material things in spite of chanting the holy name.

Adi7.74

TEXT 74

nama vinu kali-kale nahi ara dharma

sarva-mantra-sara nama, ei sastra-marma

SYNONYMS

nama—the holy name; vinu—without; kali-kale—in this Age of Kali; nahi—there is none; ara—or any alternative; dharma—religious principle; sarva—all; mantra—hymns; sara—essence; nama—the holy name; ei—this is; sastra—revealed scriptures; marma—purport.

TRANSLATION

" ’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.’

PURPORT

The principles of the parampara system were strictly honored in previous ages-Satya-yuga, Treta-yuga and Dvapara-yuga-but in the present age, Kali-yuga, people neglect the importance of this system of srauta-parampara, or receiving knowledge by disciplic succession. In this age, people are prepared to argue that they can understand that which is beyond their limited knowledge and perception through so-called scientific observations and experiments, not knowing that actual truth comes down to man from authorities. This argumentative attitude is against the Vedic principles, and it is very difficult for one who adopts it to understand that the holy name of Krsna is as good as Krsna Himself. Since Krsna 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 dasa Thakura: golokera prema-dhana, hari-nama-sankirtana. The transcendental vibration of hari-nama-sankirtana is imported from the spiritual world. Thus although materialists who are addicted to experimental knowledge and the so-called “scientific method” cannot place their faith in the chanting of the Hare Krsna maha-mantra, it is a fact that simply by chanting the Hare Krsna mantra offenselessly one can be freed from all subtle and gross material conditions. The spiritual world is called Vaikuntha, which means “without anxiety.” In the material world everything is full of anxiety (kuntha), whereas in the spiritual world (Vaikuntha) everything is free from anxiety. Therefore those who are afflicted by a combination of anxieties cannot understand the Hare Krsna mantra, which is free from all anxiety. In the present age the vibration of the Hare Krsna maha-mantra is the only process that is in a transcendental position, beyond material contamination. Since the holy name can deliver a conditioned soul, it is explained here to be sarva-mantra-sara, the essence of all Vedic hymns.

A name that represents an object of this material world may be subjected to arguments and experimental knowledge, but in the absolute world a name and its owner, the fame and the famous, are identical, and similarly the qualities, pastimes and everything else pertaining to the Absolute are also absolute. Although Mayavadis profess monism, they differentiate between the holy name of the Supreme Lord and the Lord Himself. For this offense of namaparadha they gradually glide down from their exalted position of brahma-jnana, as confirmed in Srimad-Bhagavatam (10.2.32):

aruhya krcchrena param padam tatah
patanty adho ’nadrta-yusmad-anghrayah

Although by severe austerities they rise to the exalted position of brahma-jnana, they nevertheless fall down due to imperfect knowledge of the Absolute Truth. Although they profess to understand the Vedic mantra sarvam khalv idam brahma (Chandogya Upanisad 3.14.1), which means “Everything is brahman,” they are unable to understand that the holy name is also brahman. If they regularly chant the maha-mantra, however, they can be relieved from this misconception. Unless one properly takes shelter of the holy name, he cannot be relieved from the offensive stage in chanting the holy name.

Adi7.75

TEXT 75

eta bali’ eka sloka sikhaila more

kanthe kari’ ei sloka kariha vicare

SYNONYMS

eta bali’-saying this; eka sloka—one verse; sikhaila—taught; more—Me; kanthe—in the throat; kari’-keeping; ei—this; sloka—verse; kariha—You should do; vicare—in consideration.

TRANSLATION

"After describing the potency of the Hare Krsna maha-mantra, My spiritual master taught Me another verse, advising Me to always keep it within My throat.

Adi7.76

TEXT 76

harer nama harer nama

harer namaiva kevalam

kalau nasty eva nasty eva

nasty eva gatir anyatha

SYNONYMS

hareh nama—the holy name of the Lord; hareh nama—the holy name of the Lord; hareh nama—the holy name of the Lord; eva—certainly; kevalam—only; kalau—in this Age of Kali; na asti—there is none; eva—certainly; na asti—there is none; eva—certainly; na asti—there is none; eva—certainly; gatih—progress; anyatha—otherwise.

TRANSLATION

" ’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.’

PURPORT

For progress in spiritual life, the sastras recommend meditation in Satya-yuga, sacrifice for the satisfaction of Lord Visnu in Treta-yuga and gorgeous worship of the Lord in the temple in Dvapara-yuga, but in the Age of Kali one can achieve spiritual progress only by chanting the holy name of the Lord. This is confirmed in various scriptures. In Srimad-Bhagavatam there are many references to this fact. In the Twelfth Canto (12.3.51) it is said, kirtanad eva krsnasya mukta-sangah param vrajet: In the Age of Kali there are many faults, for people are subjected to many miserable conditions, yet in this age there is one great benediction-simply by chanting the Hare Krsna mantra one can be freed from all material contamination and thus be elevated to the spiritual world. The Narada-pancaratra also praises the Hare Krsna maha-mantra as follows:

trayo vedah sad-angani
chandamsi vividhah surah
sarvam astaksarantahstham
yac canyad api van-mayam
sarva-vedanta-sararthah
samsararnava-taranah

“The essence of all Vedic knowledge-comprehending the three kinds of Vedic activity [karma-kanda, jnana-kanda and upasana-kanda], the chandas, or Vedic hymns, and the processes for satisfying the demigods-is included in the eight syllables Hare Kisna, Hare Krsna. This is the reality of all Vedanta. The chanting of the holy name is the only means to cross the ocean of nescience.” Similarly, the Kali-santarana Upanisad states, “Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare-these sixteen names composed of thirty-two syllables are the only means to counteract the evil effects of Kali-yuga. In all the Vedas it is seen that to cross the ocean of nescience there is no alternative to the chanting of the holy name.” Similarly, Sri Madhvacarya, while commenting upon the Mundaka Upanisad, has said:

dvapariyair janair visnuh
pancaratrais tu kevalaih
kalau tu nama-matrena
pujyate bhagavan harih

“In the Dvapara-yuga one could satisfy Krsna or Visnu only by worshiping Him gorgeously according to the pancaratriki system, but in the Age of Kali one can satisfy and worship the Supreme Personality of Godhead Hari simply by chanting the holy name.” In his Bhakti-sandarbha (verse 284), Srila Jiva Gosvami strongly emphasizes the chanting of the holy name of the Lord as follows:

nanu bhagavan-namatmaka eva mantrah, tatra visesena namah-sabdady-alankrtah sri-bhagavata srimad-rsibhis cahita-sakti-visesah, sri-bhagavata samam atma-sambandha-visesa-pratipadakas ca tatra kevalani sri-bhagavan-namany api nirapeksany eva parama-purusartha-phala-paryanta-dana-samarthani tato mantresu namato ’py adhika-samarthye labdhe katham diksady-apeksa. ucyate-yady api svarupato nasti, tathapi prayah svabhavato dehadi-sambandhena kadarya-silanam viksipta-cittanam jananam tat-sankoci-karanaya srimad-rsi-prabhrtibhir atrarcana-marge kvacit kvacit kacit kacin maryada sthapitasti.

Srila Jiva Gosvami states that the substance of all the Vedic mantras is the chanting of the holy name of the Lord. Every mantra begins with the prefix nama om and eventually addresses by name the Supreme Personality of Godhead. By the supreme will of the Lord there is a specific potency in each and every mantra chanted by great sages like Narada Muni and other rsis. Chanting the holy name of the Lord immediately renovates the transcendental relationship of the living being with the Supreme Lord.

To chant the holy name of the Lord, one need not depend upon other paraphernalia, for one can immediately get all the desired results of connecting or linking with the Supreme Personality of Godhead. It may therefore be questioned why there is a necessity for initiation or further spiritual activities in devotional service for one who engages in the chanting of the holy name of the Lord. The answer is that although it is correct that one who fully engages in chanting the holy name need not depend upon the process of initiation, generally a devotee is addicted to many abominable material habits due to material contamination from his previous life. In order to get quick relief from all these contaminations, it is required that one engage in the worship of the Lord in the temple. The worship of the Deity in the temple is essential to reduce one’s restlessness due to the contaminations of conditioned life. Thus Narada, in his pancaratriki-vidhi, and other great sages have sometimes stressed that since every conditioned soul has a bodily concept of life aimed at sense enjoyment, to restrict this sense enjoyment the rules and regulations for worshiping the Deity in the temple are essential. Srila Rupa Gosvami has described that the holy name of the Lord can be chanted by liberated souls, but almost all the souls we have to initiate are conditioned. It is advised that one chant the holy name of the Lord without offenses and according to the regulative principles, yet due to their past bad habits they violate these rules and regulations. Thus the regulative principles for worship of the Deity are also simultaneously essential.

Next verse (Adi7.77)