Tag Archive for: PowerOfChanting

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Four Kinds of Namabhasa

Mahanidhi Madan Gopal Das

1. Sāṅketya-nāmābhāsa–is uttering the Lord’s name to allude to something else. For instance, Ajāmila called his son Nārāyaṇa at the time of his death, but Bhagavān Śrī Kṛṣṇa’s name is also Nārāyaṇa, so Ajāmila’s uttering “Nārāyaṇa” was an instance of sāṅketya-nāmābhāsa. When Muslims see a pig, they show hatred and exclaim, “Hārāma! Hārāma!” The exclamation ‘hārāma’ contains the two words ‘hā’ and ‘rāma’, so the person uttering the word ‘hārāma’ also obtains deliverance from the cycle of birth and death as a result of taking that sāṅketya-nāma.

2. Parihasa–means chanting jokingly. The sastras proclaim that those who utter Kṛṣṇa’s name jokingly obtain liberation. This includes those who desire liberation, those proud of their learning, mlecchas devoid of tattva-jnana, and demons opposed to the ultimate goal.

3. Stobha-nāmābhāsa–means chanting the holy name antagonistically to hinder or mock others in their chanting of Kṛṣṇa’s name. For example, while a pure bhakta is chanting hari-nāma, an observer may see him, and make faces, saying, “Your ‘Hari-Kest’ will do everything!” This is an example of stobha, and that stobha-nāma can award liberation to that offender. The names have such natural power.

4. Helā-nāmābhāsa–means to utter the holy name disrespectfully. It is said in the Skanda Purana that taking the holy name neglectfully also results in liberation from this material world:

madhura-madhuram etan maṅgalaṁ maṅgalānāṁ
sakala-nigama-vallī sat-phalaṁ cit-svarūpam
sakṛd api parigītaṁ śraddhayā helayā vā
bhṛguvara nara-mātraṁ tārayet kṛṣṇa-nāma

Kṛṣṇa-nāma is sweeter than the sweetest, and the most auspicious of all auspicious things. Kṛṣṇa-nama is the tasty fruit of the flourishing sruti desire-creeper, and the embodiment of knowledge. O best of the Bhṛgu dynasty! Anyone who even once chants either with respect or disrespect (hela) is immediately delivered from the ocean of birth and death. (Skanda P. Prābhāsa-khaṇda)

An excerpt from the book Art of Chanting.

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Weeds of Bhukti Mukti Nama

Mahanidhi Madan Gopal Das

Sri Caitanya compares bhakti to a creeper growing in a garden. Ideally, chanting Kṛṣṇa’s names should “water” this bhakti-lata (creeper of devotion), and make it grow to the mature stage of producing the “fruits” of kṛṣṇa-prema. Chanting the all-potent holy names of the Supreme Personality of Godhead always produces results. However, if chanting is done improperly, the results may be disastrous, and even destroy one’s chances of attaining kṛṣṇa-prema.

If one is careless in chanting and watering his bhakti creeper, some water may fall to the wayside and nourish unwanted “weeds”. These weeds (different types of anarthas) may shoot up very quickly and choke out the tiny creeper of devotion. Such improper chanting, which is called bhukti-nama or mukti-nama, waters the weeds of sense enjoyment and the desire for liberation. Thus one fails to attain the goal of suddha or prema-nama. Kṛṣṇa dasa Kaviraja describes this in Caitanya-caritamrta:

kintu yadi latāra saṅge uṭhe ‘upaśākhā’
bhukti-mukti-vāñchā, yata asaṅkhya tāra lekhā
‘niṣiddhācāra’, ‘kuṭīnāṭī’, ‘jīva-hiṁsana’
‘lābha’, ‘pūjā’, ‘pratiṣṭhādi’ yata upaśākhā-gaṇa

Lord Caitanya said, ‘Sometimes unwanted creepers, such as the creepers of desires for material enjoyment (bhukti) and liberation (mukti) from the material world, grow along with the creeper of devotional service (bhakti-lata). The varieties of such unwanted creepers are unlimited.’

‘Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection (niṣiddhācāra), diplomatic behavior (kuṭīnāṭī), animal killing (jīva-hiṁsana), mundane profiteering (lābha), mundane adoration (pūjā) and mundane importance (pratiṣṭhādi). All these are unwanted creepers.’ (Chaitanya Caritamrita, Madhya 19.158-9)

“These unwanted creepers present obstacles for the real creeper, the bhakti-latā. One should be very careful to avoid all these unwanted things. Sometimes these unwanted creepers look exactly like the bhakti creeper. They appear to be of the same size and the same species when they are packed together with the bhakti creeper, but in spite of this, the creepers are called upaśākhā. A pure devotee can distinguish between the bhakti creeper and a mundane creeper, and he is very alert to distinguish them and keep them separate.” (Chaitanya Caritamrita, Madhya 19.159 p.)

Do not succumb to the tendency to chant bhukti-nama, which is chanting with a heart full of material desires; or mukti-nama, which is chanting with desires for liberation. One must not allow his garden of devotion to become infested with weeds. Become an expert gardener, trained in identifying and immediately uprooting any weeds that may appear in the garden of the heart. Always maintain a pure motivation free from desires. Keep the goal of Radha-Govinda’s prema-seva in the kunjas of Vrndavana first and foremost in the mind.

The following six anarthas are the most dangerous weeds in the garden of bhakti. Uproot immediately! Do not let even the slightest sprout grow anywhere near the tender creeper of devotion.

1. Niṣiddhācāra: Forbidden actions, which are against sastra. (e.g. illicit sex, meat-eating, intoxication, gambling)

2. Kuṭīnāṭī: Fault finding, duplicity and diplomacy.

3. Jīva-hiṁsa: Killing animals or any living entity, and envy of others.

4. Lābha: Greed for material gain.

5. Pūjā: Desire for worship, popularity, admiration, and honor from others.

6. Pratiṣṭhā: Desire for name, fame and high position.

An excerpt from the book Art of Chanting.

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9. Offense: Instruct Faithless in the Glories of Nama

Mahanidhi Madan Gopal Das

It is an offense to individually instruct a faithless person, or one who is not interested in hearing the glories of nama. Such a person will respond in a disrespectful way and commit unlimited offenses to the holy name. Without sufficient faith one cannot acquire a taste for chanting.

There is no injunction against loud public sankirtana, however, which gradually creates belief in the faithless. The general public must be made to give up their sinful ways and adopt firm faith. Sraddha or faith means to have complete conviction that chanting Sri Kṛṣṇa’s name will automatically fulfill all duties and complete all pious acts. One who has developed firm faith in the glories and potency of nama will voluntarily approach a bona fide spiritual master for initiation.

Ninth Offense: Rectification

This offense can be nullified by taking shelter of sri-nama and chanting with heartfelt repentance.

An excerpt from the book Art of Chanting.

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5. Offense: Minimize the Glories of Chanting

Mahanidhi Madan Gopal Das

It is wrong to think that the unparalleled results of chanting harinama are exaggerations given to induce people to take up chanting. The holy name is completely independent and self-manifest. He does not depend on anything to manifest His splendor, so there is no question of any exaggeration in regards to His glories. The tiny human brain cannot even ascertain the actions of material mantras, herbs and healing stones, so how can it possibly perceive the inconceivable power of transcendental sound vibration.

Therefore, one should not doubt or disbelieve the glories of harinama. Sooner or later the faithful devotee will personally experience the marvelous results of chanting Kṛṣṇa’s name. The results are like seeds that fructify in due course of time. Success in chanting depends on two factors: 1) The mercy of Kṛṣṇa. 2) A sincere endeavor to avoid aparadha.

Fifth Offense: Rectification

One who is guilty of minimizing the glories of the holy name should humbly approach learned Vaisnavas, and attentively hear about Sri Kṛṣṇa’s qualities and pastimes. Full of regret, one should admit his offense, and remove his doubts by receiving proper knowledge regarding nama-tattva. The gentle devotees will then forgive the offender with compassionate embraces, and bless him with spiritual strength.

An excerpt from the book Art of Chanting.

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First Offense: Rectification

Mahanidhi Madan Gopal Das

Offending Vaiṣṇavas is the first and foremost offense. Although Jagāi and Mādhāi committed every possible sin, they never committed the sin of blaspheming a Vaiṣṇava. Harināma cintāmaṇi says one can nullify this offense by repenting bitterly, and falling at the feet of the offended devotee. One should sincerely beg forgiveness with tears in the eyes and regret in the heart. One should then declare himself a fallen wretch in need of the Vaiṣṇava’s mercy. The kindly Vaisnava will surely absolve the offense.

An excerpt from the book Art of Chanting.

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The Ten Offenses to the Holy Name (from Padma Purana)

Mahanidhi Madan Gopal Das

1.satāṁ ninda-namnaḥ param aparādham vitanute, yataḥ khyātiṁ yātaṁ katham u sahate tu tad vigarhām–To show envy or criticize a devotee or saintly person.

2.śivasya śrī visnor ya iha guṇa nāmādi sakalam, dhiyā bhinnaṁ paśyet sa khalu hari-nāmāhita-karaḥ–To think that the names or qualities of the demigods are equal to Kṛṣṇa.

3.guror avajñā–To disrespect or disobey the guru.

4.śruti śāstra-nindanaṁ–To disrespect the scriptures.

5.tathārthavādo–To think that the glorification of the Name is empty praise.

6.hari nāmni kalpanam–To imagine meanings of the Name.

7.nāmno balād yasya hi pāpabuddhir, na vidyate tasya yamair hi śuddhiḥ –To commit sin on the strength of the Name.

8.dharma-vrata-tyaga-hutādi-sarva, subha-kriyā sāmyam api pramādaḥ–To consider the Name on the same level as pious actions.

9.aśraddadhāne vimukhe’py aśṛṇvati, yas copadeṣaḥ śiva-nāmāparādhaḥ–To give the Name to unqualified people.

10.śrute’pi nāma-māhātmye yah prīti rahito naraḥ, ahaṁ mamādi paramo nāmni so’py aparādha-kṛt–Not to have faith or taste in the Name even after hearing its glories, and to accept the Name without giving up material attachment.

An excerpt from the book Art of Chanting.

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Good Results of Nama-aparadha

Mahanidhi Madan Gopal Das

“The accumulation of sins from nāma-aparādha is even more dreadful than the result of committing the five mahā-pāpa millions of times. Thus one can easily estimate the dire results of nāma-aparādha. Nevertheless, there are some good results.

“The holy name will give whatever result the nāma-āparādhī desires while he is chanting the names, but it will not award kṛṣṇa-prema. At the same time, the offender has to suffer the result of his offenses against the holy name. One who commits offenses to the holy name, and one who takes the name with a wicked mentality will get the following results: In the beginning, the nāmāparādhī chants the name with a wicked mentality, but after sometime he occasionally chants the name free from wickedness.

“This chanting without a crooked mentality causes him to accumulate sukṛti. Slowly, slowly, as that sukṛti increases, its influence enables him to get the association of saintly people who are chanting suddha-nama. The influence of saints induces the nāma-āparādhī to chant the holy names constantly, which eventually frees him from nāma-aparādhas.” (Jaiva Dharma ch. 25)

An excerpt from the book Art of Chanting.

Effects of Nama-aparadha

Mahanidhi Madan Gopal Das

By offending sri-nama one loses his taste and attraction for sadhana-bhakti. In other words, a devotee will no longer derive any happiness from hearing and chanting, sadhu-sanga and serving Sri Guru. The world of Kṛṣṇa and His devotees becomes dry, tasteless and hackneyed. Apathy toward Kṛṣṇa is a diseased condition of the soul. As a sick man taking medical treatment quickly regains his taste for palatable foods, similarly, an offender who continually chants the holy name will nullify his transgressions and regain a taste for the holy name.

nāmāparādha-yuktānāṁ, nāmāny eva haranty agham
aviśrānti prayuktāni, tāny evārtha-karāṇi ca

By continuous chanting, an offender to the holy name will gradually become free from sins and offenses. He will rise to the platform of offenseless chanting and eventually attain the ultimate goal of life, kṛṣṇa prema. (Padma P. Svarga-khanḍa 48,49)

Although a devotee tries to give up offenses, he is actually helpless and cannot do so alone. One can only get free from nama-aparadha through bhakti, the power of Kṛṣṇa’s name, and by the mercy of Kṛṣṇa’s associates.

An excerpt from the book Art of Chanting.

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Chapter Three: Nama-aparadha

Mahanidhi Madan Gopal Das

Nama-aparadha is an utterance of the holy name that is made with enmity in the heart. It is the lowest form of chanting wherein one commits any of the ten offenses against the holy name. As long as one chants with offenses, it is absolutely impossible to attain love of God.

“Offenses against the holy name (nama-aparadha) are the most frightening of all kinds of sins and offenses. All other kinds of sins and offenses go away naturally and automatically as one utters harinama, but nama-aparadha does not go away so easily.” (Jaiva Dharma ch. 24)

The lives of Vijaya Kumara and Vrajanatha depicted in Jaiva Dharma show that continuous chanting of Hare Kṛṣṇa japa frees one from material desires, and quickly elevates one to the perfectional stage of kṛṣṇa-prema, pure love of God. If these signs of spiritual advancement are not manifesting, one can conclude that he is a nama-aparadhi. Such an offender must understand that the holy name is the only shelter for one who offends the holy name. Filled with repentance and remorse, one must beg the holy name to forgive him and accept him in His service once again.

“In the book Nāma-kaumudī, it is recommended that if one is an offender at the lotus feet of a Vaiṣṇava, he should submit to that Vaiṣṇava and be excused. Similarly, if one is an offender in chanting the holy name, he should submit to the holy name and thus be freed from his offenses.” (SB 7.5.23-24 p.)

Srila Bhaktisiddhanta Sarasvati Thakura eloquently explains the need to “welcome Kṛṣṇa properly” in the next quotation:

“Kṛṣṇa is sat-cit-ananda and that sat-cit-ananda will manifest in us as soon as we welcome the transcendental word. If we are sincere, He would come into our vision, and we would easily discover Him. We live in Kali-yuga, an atmosphere surcharged with erroneous impressions.

“So we cannot expect in the beginning to chant the Name properly without difficulty. We never welcome Kṛṣṇa properly by uttering His Name. In course of our chanting, hundreds of irrelevant things intervene due to our uncontrolled desires. We are full of many mundane impressions, so we must guard ourselves against committing the ten offenses while chanting the holy name of Hari.” (Prabhupada Sarasvati Thakura)

Definition of Nama-aparadha

The word aparadha is composed of two parts: apa–which means against, without, to take away, or give up; and radha–which means success, prosperity, to please, flow of affection. Literally the term nama-aparadha means to displease the holy name. In other words, Sri Kṛṣṇa, who is non-different from His holy name, becomes displeased and unhappy with our offensive behavior toward His nama-rupa. Nama-aparadha is an offense committed against the holy name, which acts against one’s spiritual success by taking the flow of one’s affection away from the Supreme Lord.

Some acaryas say the word “aparadha” means against or without Radha. Nama-aparadha, therefore, is the lowest type of chanting where Kṛṣṇa (nama) is without (apa) Radha (radha). Offenses to Kṛṣṇa’s holy name are also offenses against Radha, who represents the topmost expression of loving affection for Kṛṣṇa. Bhakti or devotion cannot exist without the presence of Srimati Radhika.

If a minor obstacle stands in the way, the name chanted becomes a semblance of the name (namabhasa), which awards benefits after some time. If a major obstacle stands in the way, the name chanted becomes nama-aparadha, which can only be overcome by constant chanting. Committing any one of the ten offenses can constitute a major obstacle to chanting the holy name and should be carefully avoided.

An excerpt from the book Art of Chanting

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Verses in Praise of the Holy Name

Mahanidhi Madan Gopal Das

When the sastras describe the glories of the holy name there is no exaggeration because they are not referring to the material sound, but to the spiritual sound that appears through the material sound by a qualified person at the time of chanting. Sastras are not referring to the material sound composed of the various letters and syllables. Simply reciting the external syllables of the holy name: ha re kṛṣ ṇa ha re rā ma is not the actual holy name.

Reading, meditating on, and memorizing a few of the following verses will increase one’s appreciation and attachment for chanting Kṛṣṇa’s holy name.

An excerpt from the book Art of Chanting