Tag Archive for: Mahanidhi Madan Gopal Das

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Seven Benefits of Namabhasa

Mahanidhi Madan Gopal Das

Although it is not the perfect stage of chanting, namabhasa should not be underestimated, for it offers many benefits. Kṛṣṇa-prema, however, which is the greatest reward of chanting the holy name, can never be attained by namabhasa; only suddha-nama will give this perfection. Nevertheless, one who chants without offenses achieves more fortune than all the results attainable from religiosity, vows, yoga and sacrifices. The positive results of offenseless chanting (namabhasa) are mentioned in Harinama-cintamani:

1. Annihilation of sinful reactions.

2. Liberation from the effects of Kali-yuga and material consciousness.

3. Freedom from fear and worries; experience inner peace and contentment.

4. Protection from influence of ghosts, demons, evil spirits and malefic planets.

5. Attainment of the four goals of life (dharma, artha, kama, moksa).

6. Boundless spiritual bliss.

7. Eternal residence in Vaikuntha is offered to the offenseless chanter.

An excerpt from the book Art of Chanting.

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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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Radharani’s Manjaris: Tattva & Lilas 027 “Loving Bumblebees “

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also, we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Eagerness to See Radharani

Sri Raghunatha Das Goswamipada relishes the blissful eagerness on Radha’s lotus face in the kitchen while Radha intently watches Krishna eat. Sadhakas following Sri Raghunatha Das Goswamipada should also relish the sweetness of Radha’s face in their meditations.

In deep meditation one vividly experiences being near Radharani. One no longer thinks: “I am practicing smarana.” At this time, great anxiety for Radha’s darshan will arise in the heart when meditation ends. The more one relishes meditating on Radha-Krishna’s lilas, the more anxious one becomes for Their darshan.

The more one’s thirst and eagerness increase, the sooner one will attain perfection in manjari bhava bhajan. We should pray to Sri Rupa and Raghunatha for a drop of their eagerness!

Meeting of Loving Bumblebees

Swamini has placed all the tasty dishes in Mother Rohini’s hands. How wonderful are the movements of Kishori’s hands! Shyam is absorbed relishing Swamini’s inner feelings. How eager Krishna is to embrace Kishori!

Madhava’s eyes are like restless bumblebees thirsty to drink the nectar of Swamini’s lotus face. There is not much time for Radha-Krishna to glance at each other, but somehow, They find some consolation by blinking at each other with lowered faces.

In that moment, Radhe-Shyam drink all the honey from each other’s faces with Their bee-like eyes. The relish of the honey of Their lotus eyes mixes with the honey of Their lotus faces. When Their eyes meet Krishna prays to Swamini for a loving embrace. Kishori’s eyes promise to fulfil to Krishna’s request glance.

What a wonderful deluge of sweetness! Manjari bhava sadhaka’s always desire to unite Radha Madhava and serve Them intimately.

Radharani’s maidservants ki jai! Jai Jai Sri Radhe!

The full series of “Radharani’s manjaris tattva & lilas” can be found here.