Jaiva-dharma (The Universal Religion)

by Srila Bhaktivinoda Thakur

Chapter Twenty-two
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata Prayojana-vicararambha)
Eternal Religion and Sambandha, Abhidheya and Prayojana (The Discussion of Prayojana Begins)

Chapter Twenty-four
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata Namaparadha-vicara)
Eternal religion and Sambandha, Abhidheya and Prayojana (Offenses to the Holy name)

Chapter Twenty-five
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata Namaparadha-vicara)
Eternal religion and Sambandha, Abhidheya and Prayojana (Offenses to the Holy name - continued)

Chapter Twenty-six
Rasa-vicara Arambha
The Discussion of Rasa Begins

Chapter Twenty-seven
Rasa-vicara
The Rasas

Chapter Twenty-eight
Rasa-vicara
The Rasas, continued.

Chapter Twenty-nine
Rasa-vicara
The Rasas, continued.

Chapter Thirty
Rasa-vicara
The Rasas, continued.

Chapter Thirty-one
Madhura-rasa-vicara
Madhura-rasa

Chapter Thirty-two
Madhura-rasa-vicara
Madhura-rasa, continued.

Chapter Thirty-three
Madhura-rasa-vicara
Madhura-rasa, continued.

Chapter Thirty-four
Madhura-rasa-vicara
Madhura-rasa, continued.

Chapter Thirty-five
Madhura-rasa-vicara
Madhura-rasa, continued.

Chapter Thirty-six
Madhura-rasa-vicara
Madhura-rasa, continued.

Chapter Thirty-seven
Srngara-rasa-vicara
Srngara-rasa

Chapter Thirty-eight
Srngara-rasa-vicara
Srngara-rasa

Chapter Thirty-nine
Lila-pravesa-vicara
Entering the Lord's Pastimes

Chapter Forty
Sampatti-vicara
The Greatest Good Fortune

Chapter Twenty-one
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata Abhidheya-vicara Raganuga-sadhana-bhakti)
Eternal Religion and Sambandha, Abhidheya and Prayojana (Abhidheya: Raganuga-sadhana-bhakti)
The same wonderful thought rose in the hearts of Vijaya-kumara and Vrajanatha. With one mind they decided that they must accept initiation (diksa) from the saintly babaji. When he was a child, Vijaya-kumara was initiated by his family-guru. Vrajanatha has received gayatri initiation but not initiation into any other mantras. From the saintly babaji they had learned that by chanting a mantra given by an impersonalist guru one goes to hell. Therefore they decided to be properly re-initiated by a Vaishnava spiritual master. If he is initiated by a perfect pure devotee, the disciple very quickly attains perfection by chanting the sacred mantras. Therefore they both decided, "Tomorrow morning we will first bathe in the Ganges and then accept initiation from the worshipable and saintly babaji." Their hearts fixed in that decision, the next morning they bathed in the Ganges, decorated their bodies with twelve tilaka markings as previously described, and then offered dandavat obeisances to the feet of Srila Raghunatha dasa Babaji. The saintly babaji was a perfect devotee. Aware of what they were thinking, he asked them, "Why have you come this morning?" The two of them replied, "O master, we are fallen and worthless. Please be merciful to us." The saintly babaji took them separately to his cottage and gave them the eighteen-syllable mantra klim krishnaya govindaya gopi-jana-ballabhaya swa ha. Again and again chanting the mantra, the two disciples became maddened with spiritual love. Calling out "Jaya Gauranga!", they danced. Seeing the tulasi beads on their necks, their splendid sacred threads, their twelve tilaka marks, their bright faces, some beginning symptoms of sattvika-bhava ecstasy on their bodies, and streams of tears flowing from their eyes, the saintly babaji embraced them and said, "Today you have purified me." Again and again the two disciples took the dust of the saintly babaji's feet and placed it on their heads. Vrajanatha had arranged that many excellent foods would be offered to Lord Mahaprabhu. By his arrangement, two servants from his house brought a great abundance of palatable foods. Vijaya-kumara and Vrajanatha said to the Sri Vaishnavas, "We have brought these foods. Please offer them to Lord Mahaprabhu." The leader of the devotees at Srivasa's courtyard had the pujari cook the foods and offer them to the Panca-tattva Deities.
The conchshell sounded. Playing karatalas and mrdangas, the Vaishnavas sang as the bhoga arati was offered to Lord Mahaprabhu. Gradually many Vaishnavas came. They were all filled with happiness. The arati ended gloriously. A place was arranged before the temple for the Vaishnavas to honour the prasadam. Loudly chanting the holy names of Lord Hari, each Vaishnava brought his bowl. At the time of honouring prasadam, poetry was read. The Vaishnavas sat down to honour the prasadam. Vrajanatha and Vijaya-kumara would not sit down and place the prasadam in their mouths. The leaders of the babajis forced them to sit. The babajis said, You are householders who have become Vaishnavas. Therefore by offering dandavat obeisances to your feet, we become fortunate." Vijaya-kumara and Vrajanatha said, "You are great sannyasi Vaishnavas. Therefore, by accepting the nectar remnants of the prasadam that has touched your lips, we become most fortunate. If we associate with you as equals, it will be an offense on our part." The Vaishnava babajis said, "Vaishnava who are householders or sannyasis are not different. It is devotion to the Lord that makes one a great Vaishnava." Conversing in this way, all the Vaishnavas honoured the prasadam. Hoping to get the remnants of the prasadam eaten by their spiritual master, Vijaya-kumara and Vrajanatha hesitated to honour the prasadam. Seeing that they were reluctant to honour the prasadam, the Vaishnavas said to Srila Raghunatha dasa Babaji, "O best of the Vaishnavas, please be merciful to your disciples. They will not honour the prasadam." Hearing this, the elderly babaji placed the remnants of his prasadam in his disciples' hands. They accepted them as very valuable things. They said, "We offer obeisances to our spiritual master", and then they began to honour the prasadam. As the prasadam was honoured many descriptions of the glories of prasadam were spoken, as also was the advice, "O devotees, please be careful". Ah! The area before Srivasa's courtyard was so beautiful then. Then suddenly the devotees saw Lord Mahaprabhu and His personal associates honouring the prasadam with them, and Sri Saci, Sita, and Malini-devi were themselves distributing the prasadam. The devotees remembered these lines of Sri Jagadananda Pandita's Prema-vivarta:
"Lord Gaura enjoys pastimes in Mayapura eternally. The power of their transcendental pious deeds enables the Lord's devotees to see these pastimes directly."
As long as these pastimes were present before their eyes the Vaishnavas were stunned and motionless, like a row of columns. No one was honouring the prasadam. After a short while these pastimes again became invisible. The devotees looked at each other and burst into tears. No one could describe the unprecedented wonderful delicious taste the prasadam now had. Everyone said, "These two young brahmanas have attained the mercy of Lord Mahaprabhu. Lord Gaura again revealed His pastimes at their festival. Weeping and weeping, Vrajanatha and Vijaya-kumara said, "We are poor and worthless. One thing we know: It is because of the mercy of our spiritual master and the mercy of the Vaishnavas that we have seen these things."
After honouring prasadam and taking permission from the Vaishnavas, Vijaya-kumara and Vrajanatha returned home. From that day forward, every day they would bathe in the Ganges, offer obeisances to the feet of their spiritual master, see the Deity form of the Lord, circumambulate Tulasi, and perform many other devotional activities. This they did every day. A day did not pass where they did not learn something new. On the fourth or fifth evening, after concluding their evening duties at Srivasa's courtyard, seeing the arati and chanting the holy names in sankirtana, the two of them went to the saintly elderly babaji in his cottage and asked him, "O master, by your mercy we have been able to understand sadhana-bhakti. Now we request you, please be merciful and explain raganuga-bhakti to these two lowest of persons." The saintly babaji happily replied, "Lord Gauranga has accepted you two as His devotees. Therefore I cannot withhold anything from you. Please listen carefully, and I will explain raganuga-bhakti to you. Again and again I offer my respectful obeisances to Srila Rupa Gosvami, whom the Supreme Personality of Godhead rescued from the clutches of the yavanas and whom, at Prayaga-ksetra, the Lord taught the science of transcendental mellows. I surrender to the feet of Srila Raghunatha dasa Gosvami, whom the merciful Supreme Personality of Godhead rescued from the abyss of material life, placed in the hand of Srila Svarupa Damodara Gosvami and gave the gift of all spiritual perfections.
"However, before I describe raganuga-bhakti, I shall first describe the nature of ragatmika-bhakti.
Vrajanatha: Please tell what the word 'raga' means. I wish to understand that first.
Babaji: Materialists fall in love with the objects of the material senses. This love may be called 'raga'. In this way the eyes become excited when they see beauty and other attractive qualities. In this way one is attracted to the material sense objects and the mind develops 'raga' or love for them. When that love (raga) is placed in Lord Krishna as its only object, that is called 'raga-bhakti'. Srila Rupa Gosvami explains that when love is focused on a single object of desire, that is called 'raga'. When this kind of love exists in devotional service, then the devotional service is called 'ragatmika-bhakti'. In brief, when there is a love-filled thirst to attain Lord Krishna, that is called ragatmika-bhakti. As long as this raga has not manifested itself, one is enjoined to follow vidhi-bhakti, following the rules and regulations of scripture. Awe, fear and faith are the three aspects of vaidhi-bhakti. An intense desire to meet Lord Krishna and associate with Him in His pastimes is the main feature of ragatamika-bhakti.
Vrajanatha: Who is qualified to perform raga-bhakti?
Babaji: A person whose faith rests in the rules of the scriptures is qualified to engage in vaidhi-bhakti. A person whose faith rests in an intense desire to attain Lord Krishna is qualified to engage in ragatmika-bhakti. Manifested according to their different rasas (relationships with Lord Krishna), Lord Krishna's personal associates in the spiritual world of Vraja with strong faith engage in ragatmika-bhakti. A person who has a strong desire to love Lord Krishna as the residents of Vraja in the spiritual world do, is qualified to engage in raganuga bhakti.
Vrajanatha: What are the qualities of this strong desire?
Babaji: One quality is that when one hears about the sweetness of the love and other emotions manifested by the residents of Vraja in the spiritual world, one yearns to go there. When a person qualified to engage in vaidhi-bhakti hears the descriptions of Lord Krishna, he calmly things about these descriptions, using his intelligence, logic, and the evidence of scripture. However, when a person following the path of raganuga-bhakti hears these descriptions, he does not carefully consider them in terms of intelligence, logic and scripture. Instead he is overcome with the desire to love Krishna as the residents of Vraja do.
Vrajanatha: What are the activities of raganuga-bhakti?
Babaji: The devotee engaged in raganuga-bhakti yearns to become one of the residents of Vraja in the spiritual world and there serve Lord Krishna directly. He always thinks of that desire. He likes to talk with other devotees about the pastimes of his beloved Krishna. He resides in Vraja, either with his external body, or within his thoughts. Yearning to attain the spiritual love that they possess, he becomes a follower of the people of Vraja. He always serves the Lord in two ways. Externally he performs sadhana-bhakti. Internally he thinks of his original spiritual form and in that form he serves the Lord.
Vrajanatha: What is the connection between raganuga-bhakti and the different limbs of vaidhi-bhakti?
Babaji: A person engaged in raganuga-bhakti also performs the different activities of sadhana-bhakti, such as hearing and chanting the glories of the Lord. However, within his heart he is a follower of the people of Vraja. In this way he tastes the nectar of always serving the Lord. At the same time he serves in this way within his heart, he engages in the activities of sadhana-bhakti with his external body.
Vrajanatha: How is raganuga-bhakti glorious?
Babaji: By engaging in raganuga-bhakti one quickly attains what takes a long time to attain by performing sadhana-bhakti. Vaidhi-bhakti is weak, but raganuga-bhakti is both independent and very powerful. By following in the footsteps of the people of Vraja, one attains raga. That raga naturally pushes one to engage in the devotional activities of hearing, chanting and remembering the Lord's glories, serving His lotus feet, bowing down before Him, and surrendering everything to Him. When the heart is free of the three material modes, one naturally desires to follow in the footsteps of the people of Vraja. Therefore the attraction to raganuga-bhakti, or the intense desire to attain raganuga-bhakti is the inspiration that pushes one to true spiritual life. As there are many different kinds of ragatmika-bhakti, so there are also many different kinds of raganuga-bhakti.
Vrajanatha: What are the different kinds of ragatmika-bhakti?
Babaji: Ragatmika bhakti is of two kinds: 1. kama-rupa (devotion born from desire) and 2. sambandha-rupa (devotion born of a relationship).
Vrajanatha: Please explain the difference between kama-rupa and sambandha-rupa.
Babaji: In the Seventh Canto )Srimad Bhagavatam 7.1.30-31) it is written:
"Many, many persons have attained liberation simply by thinking of Krishna with great attention and giving up sinful activities. This great attention may be due to lusty desires, inimical feelings, fear, affection, or devotional service. I shall not explain how one receives Krishna's mercy simply by concentrating one's mind upon Him.*
"My dear King Yudhisthira, the gopis, by their lusty desires, Kamsa by his fear, Sisupala and other kings by envy, the Yadus by their familial relationship with Krishna, you Pandavas by your great affection for Krishna, and we the general devotees, by our devotional service, have obtained the mercy of Krishna."*
Here six items are mentioned: lusty desires, inimical feelings, fear, familial relationships, affection, and devotional service. Among these, inimical feelings and fear are not appropriate sentiments for devotees of the Lord. When it becomes the idea that the Lord is a friend, affection is appropriate in vaidhi-bhakti. However, when affection becomes pure love (prema) it is no longer within the realm of sadhana bhakti. That kind of love belongs in the path of raga. It has no place in sadhana-bhakti. The word 'bhaktya' in Bhakti-rasamrta-sindhu 1.2.135 refers to vaidhi bhakti. In some situations the word 'bhakti' refers to the vaidhi-bhakti performed by the great sages, and in other situations the word 'bhakti' refers to 'jnana-misra-bhakti' (devotional service mixed with impersonal speculation). Here the words 'many attained Him" mean that because Lord Krishna is identical with the impersonal Brahman in the same way the rays of sunlight are identical with the sun planet, when the impersonalists merge into Brahman, or when Krishna's enemies merge into Brahman, they certainly attain Krishna. In this way they become plunged into the happiness of Brahman liberation, which is a perverted reflection of sarupya liberation. In the Brahmanda Purana it is said that they attain Siddhaloka, which is on the farther shore of the ocean of maya. Two different kinds of beings reside in Siddhaloka. They are the impersonalists, who are plunged into Brahman happiness and the demons killed by Krishna. Among those liberated impersonalists, some attain a faint scent of love for Krishna (raga). By worshipping Lord Krishna's lotus feet, these impersonalists eventually become dear devotees of the Lord. In this way they attain love (prema) for Lord Krishna. As the sun is not different from the rays of sunlight, so Lord Krishna is not different from His Brahman effulgence. Therefore the word 'tad-gati' (that attainment) here means "Krishna-gati" (the attainment of Lord Krishna). Therefore the impersonalists and demons who attain sayujya (impersonal) liberation attain Lord Krishna's Brahman effulgence. On the other hand, the devotees, who love the Lord, attain direct service to Lord Krishna, who is like the sun-planet from whom the sunlight that is the impersonal Brahman has come. In this way we have described four of these emotions: inimical feelings, fear, affection, and devotional service. Only lusty desires and familial relationships remain to be described. In the path of raga-bhakti lusty desires and familial relationships are both very important. Thus raga-bhakti is of two kinds: 1. lusty desires (kama) and 2. familial relationships (sambandha).
Vrajanatha: What is the nature of devotional service with lusty desires?
Babaji: The word 'lust' means 'the thirst to enjoy'. When it is manifested in ragatmika-bhakti, that thirst to enjoy becomes causeless love for Lord Krishna. Thus it becomes the thirst to enjoy the association of Lord Krishna. In this situation the devotee acts only to please Lord Krishna. The devotee does not act for his own happiness. The devotee accepts his own happiness only if it leads to Krishna's happiness. This very wonderful unprecedented love is perfectly manifested in the gopis of Vraja. because it possesses the qualities of wonderful sweetness and playfulness, panditas use the word "lusty desires" (kama) to describe the gopis love (prema). However, the truth is that the gopis 'lusty desires' are spiritual and free from the slightest scent of any fault. On the other hand, the lusty desires felt by the souls in Maya's prison are wretched, lowly and filled with faults. When they saw it, Uddhava and other dear devotees of the Lord yearned to attain the 'lusty desires' felt by the gopis of Vraja. The gopis' lusty desire cannot be compared to anything else. It can be compared only to itself. These 'lusty desires' in ragatmika bhakti exist only in Vraja and not in any other place. The 'lusty desires' that Kubja manifested in Mathura are called 'kama-praya' (resembling lusty desires). Although they bear some resemblance to the gopis' lusty desires, they are different.
Vrajanatha: What is the nature of raga-bhakti with familial relationships?
Babaji: Raga-bhakti in the rasa of familial relationships is manifested when one identifies himself as Krishna's parent or other relative. When one thinks, "I am Krishna's father", or "I am Krishna's mother", or when one thinks of oneself as another kind of relative of Krishna, that is called devotional service in the mood of familial relationships. In the Vrsni dynasty there are also devotees who identify as Krishna's father and mother. Still, devotional service in familial relationships is first manifested in Vraja: in Nanda, in Yasoda, and in others also. Pure love for Krishna is manifested in these kinds of 'lusty desires' and 'familial relationships'. That is why the eternally liberated souls take shelter of them. In raganuga-bhakti these two sentiments are mentioned only briefly. In the practice of devotional service, these two sentiments take two forms: 1. kamanuga (following lusty desires), and 2. sambandhanuga (following familial relationships).
Vrajanatha: What are the qualities of kamanuga-bhakti in the practice of raganuga-bhakti?
Babaji: When a devotee thirsts to follow the path of kama devotional service, that is called 'kamanuga'. Kamanuga-bhakti is of two kinds: 1. sambhogecchamayi (yearning to enjoy), and 2. tat-tad-bhavecchamayi (yearning to love).
Vrajanatha: What is the nature of sambhogecchamayi?
Babaji: Sambhogecchamayi means 'the desire to participate in Lord Krishna's pastimes (keli) with the gopis".
Vrajanatha: What is the nature of tat-tad-bhavecchamayi?
Babaji: Tat-tad-bhavecchamayi means 'the desire to attain the sweetness of love that the Vraja-gopis felt for Lord Krishna."
Vrajanatha: How are these two sentiments manifested in the practice of raganuga-bhakti?
Babaji: By seeing the sweetness of Lord Krishna's Deity form and by hearing the descriptions of Lord Krishna's pastimes, one develops a desire to fall in love with Krishna. Devotees who have that desire practice raganuga-bhakti that is either kamanuga or sambandhanuga.
Vrajanatha: Lord Krishna is male, and the Vraja-gopis are all female. Therefore I can see that only women are qualified to practice this kind of raganuga-bhakti. How can men be qualified to attain it?
Babaji: Each individual soul residing in the material world has an original spiritual form that manifests one of the five rasas (relationships with Lord Krishna). Four of these rasas, namely, dasya (servitorship), sakhya (friendship), vatsalya (parental love) and madhura (conjugal love) are present among the people of Vraja. In Vraja, males participate in the rasas of dasya (servitorship), sakhya (friendship) and the fatherhood portion of vatsalya (parental love). In these three rasas males engage in direct service to Lord Krishna. However, it is only females who serve the Lord in madhura (conjugal love) and in the motherhood portion of vatsalya. Among both liberated souls and beginners engaged in sadhana bhakti, many souls with external male material bodies have original spiritual forms that are female.
Vrajanatha: How do souls with male external material bodies follow in the footsteps of the Vraja-gopis?
Babaji: In different ways, as they are qualified, they become attracted to the rasa of conjugal love (srngara-rasa). Even though their external material form is male, their original spiritual form, which is female, is always present. According to one's inclination and one's original spiritual form, one is qualified to become the follower of a particular Vraja-gopi. By following that gopi, one's original spiritual form is again openly manifested and in that original form one serves Lord Krishna directly. In the Padma Purana an example is given of souls who, although their external material bodies were male, eventually became gopis. There it is said that when they saw the handsomeness of Lord Ramacandra, the sages of Dandakaranya forest yearned to attain Him as their husband. When Lord Krishna manifested His Gokula pastimes, these same sages were born as women. In those forms they served Lord Krishna in the rasa of conjugal love.
Vrajanatha: I have heard that the women of Gokula are eternally liberated souls in the spiritual world who descended to the material world to help Lord Krishna's pastimes. Why, then, does the Padma Purana say that these sages were born as gopis in Gokula?
Babaji: Many eternally liberated souls came to this world to participate in Lord Krishna's pastimes. In addition to them, many souls from the material world, who by engaging in devotional service became qualified to do so, also participated in Lord Krishna's pastimes. Worshipping Lord Krishna in kamanuga-bhakti, they took birth in Gokula. These gopis are described in Srimad Bhagavatam 10.29.8-11, where it is said that by serving Lord Krishna in meditation they abandoned their external material bodies and regained their original spiritual forms. Many of these gopis had previously been the sages of Dandakaranya.
Vrajanatha: Which gopis were eternally liberated and which became liberated by engaging in devotional service?
Babaji: Srimati Radhika is Lord Krishna's internal potency (svarupa-shakti). She expands into the forms of Her eight close friends (asta-sakhi) and they expand into the forms of other gopis (sakhis). These gopis are all eternally liberated (nitya-siddha). These gopis are not manifested by the jiva-shakti. Rather, they are manifested by the Lord's internal potency (svarupa shakti). In addition to these gopis, there are other gopis (also sakhis) who attained liberation by engaging in devotional service (sadhana-siddha), and were thus allowed to join Srimati Radhika's entourage. These gopis are individual souls (jiva) who attained perfection by engaging in devotional service (sadhana-siddha). By the power of the Lord's hladini-shakti they attained salokya liberation and were allowed to associate with Sri Radha, the queen of Vraja. Devotees who follow the path of raganuga-bhakti and aspire for srngara-rasa eventually attain liberation as a result of their devotional service. Thus they are able to join the company of gopis (sakhis). Devotees who follow the path of vidhi-bhakti and desire to enjoy (riramsa) Krishna, which means they desire that Lord Krishna will become their husband, become the Lord's queens at Dvaraka. Devotees who follow the path of vidhi-bhakti do not become followers of Sri Radha, the goddess of Vraja. Only devotees who follow the path of vidhi-bhakti externally and the path of raganuga-bhakti internally attain devotional service in the land of Vraja.
Vrajanatha: How does one become purified of the desire to enjoy (riramsa) Krishna, which means the desire that Lord Krishna will become one's husband?
Babaji: These devotees who have accepted the role of Lord Krishna's queens should renounce all pride and humbly serve Lord Krishna as a wife serves her husband. However, even if they do this, these devotees may not attain the desire to become one of the gopis of Vraja.
Vrajanatha: Please explain more clearly.
Babaji: Devotees who aspire to attain Lord Krishna as their husband (svakiya) become the Lord's queens (mahisi-bhava). These devotees cannot taste the rasa where Krishna is one's paramour (parakiya), a rasa relished by the Vraja-gopis. For this reason these devotees cannot follow in the footsteps of the gopis. Only by following the path of raganuga-bhakti and cherishing the idea that Lord Krishna is one's paramour (parakiya) can one attain the rasa of a gopi in Vraja.
Vrajanatha: By your mercy, I have understood all this. Now please kindly explain one thing: What is the difference between 'lust' (kama) and 'love' (prema)? If there is no difference, why did you use the word 'prema-rupa' (the nature of love)? When I hear it, the word 'lust' (kama) brings pain to my ears.
Babaji: There is a difference between lust and love. When we say 'love' we mean an emotion like what is felt in raga-bhakti when the devotee considers Krishna a relative in his family (sambandha). In that devotional service as a family member, there is no idea of trying to exploit Krishna for one's own enjoyment. In devotional service where one relates to Lord Krishna as a family member, there is no scope for an amorous relationship. Still, that relationship is undoubtedly based on love (prema). However, when this love for Krishna is gracefully mixed with the desire to enjoy Krishna, the result is devotional service (bhakti) performed in the spirit of lust (kama). In the other rasas lust and devotional service are not mixed together in this way. This combination is present only in the rasa of conjugal love. Aside from the Vraja-gopis, no one practices this kind of devotional service mixed with lust. In this material world the word 'lust' means to desire material sense pleasures. However, the 'lust' felt by the gopis is very different from material lust. The lust felt by the gopis is completely pure and faultless. Material lust is a perverted reflection of the gopis' lust. Though it was directed Lord Krishna, the lust felt by Kubja cannot be said to be like the gopis lust (saksat-kama). Lust to enjoy with the material senses is an emotion that is worthless, wretched, and degraded. On the other hand, lust that is a feature of pure love for Krishna is exalted and full of bliss. Because material lust is wretched and degraded, what shall stop you from using the word 'spiritual lust' (aprakrta-kama) to describe the emotion felt by the gopis?
Vrajanatha: Now please explain the aspect of raganuga-bhakti where one thinks of Krishna as one's family member?
Babaji: Devotional service where one has a family or other kind of relationship with Krishna is called 'sambandhanuga-bhakti'. This kind of relationship is present in three rasas: dasya (servitorship), sakhya (friendship) and vatsalya (parenthood). In this relationship one thinks, "I am a servant. Krishna is my master", or one thinks, "I am Krishna's friend", or one thinks, "I am Krishna's father", or one thinks "I am Krishna's mother". These are the thoughts of one in sambandha. This sambandhanuga-bhakti is manifested in its pure form among the residents of Vraja.
Vrajanatha: How is raganuga-bhakti cultivated in the dasya, sakhya, and vatsalya rasas?
Babaji: A devotee attracted to dasya-rasa (servitorship) should follow in the footsteps of Raktaka, Patraka, and other eternally liberated servitors of the Lord. By emulating the sweetness of their love for the Lord, he will eventually serve Lord Krishna directly. A devotee attracted to sakhya-rasa (friendship) should follow in the footsteps of Subala and the other friends of the Lord. In this way he will eventually serve Lord Krishna directly. A devotee attracted to vatsalya-rasa (parenthood) should follow in the footsteps of Nanda and Yasoda. In this way he will eventually serve Lord Krishna directly.
Vrajanatha: How does one follow in their footsteps?
Babaji: The soul's eternal nature gives rise to certain actions. These actions are called 'mudra'. For example, Nanda Maharaja has a certain eternal nature, and because of that nature he deals with Krishna in a specific way. One should following in the footsteps of those activities. However, one should not think, "I am Nanda", "I am Subala", or "I am Raktaka". One should only follow in the footsteps of their activities. In that way one will not commit an offense.
Vrajanatha: What rasa should I cultivate in raganuga-bhakti?
Babaji: Baba, look at your own nature. Because of that nature you have a certain inclination. According to that inclination you naturally accept a particular rasa. You should follow the footsteps of an eternally liberated soul who serves the Lord in that rasa. You should closely examine your own inclination. If you are inclined to the path of raga-bhakti, then you should follow your inclination. If you are not inclined to the path of raga-bhakti, then you should follow the path of vaidhi-bhakti.
Vijaya-kumara: Master, I have studied Srimad Bhagavatam for many days. Whenever I hear or read of Lord Krishna's pastimes, in my heart I yearn to serve the divine couple as Srimati Lalita does.
Babaji: Don't say anything more. You are a manjari follower of Sri Lalita-devi. What service do you think is appropriate for you?
Vijaya-kumara: In my heart I think Sri Lalita has ordered me to string garlands of flowers. I gather many beautiful flowers, make them into garlands, and place them in her beautiful hand. She gives me a smile of mercy, and then she places them around the necks of Sri Sri Radha-Krishna.
Babaji: May you attain that service. I give you my blessings.
At that moment Vijaya-kumara fell, weeping, at his spiritual master's lotus feet. Seeing his emotional state, the saintly babaji said to him, "Baba, within your heart you should always practice raganuga-bhakti, and externally you should engage in vaidhi-bhakti." Seeing Vijaya-kumara's good fortune, Vrajanatha placed these words before his spiritual master's feet: "O master, when I think of Lord Krishna's pastimes I desire to become a follower of Subala."
Babaji: To what kind of activities do you feel attracted?
Vrajanatha: Subala and I will fetch the calves that have strayed far away. As Krishna sits down and plays the flute, by Subala's mercy I will let the calves drink water, and after I will bring them again to our brother Krishna. That is my desire.
Babaji: I give you my blessings. May you become a follower of Subala and in that way serve Lord Krishna. You are qualified for sakhya-rasa.
This was all a great wonder. From that day on, in his heart, Vijaya-kumara began to think of himself as a maidservant of Srimati Lalita. Then he began to see the elderly babaji as an incarnation of Sri Lalita. Vijaya-kumara said, "O master, what more need be done by your mercy?" The saintly babaji replied, "Nothing more need be done. Only you should know the name, form, and garments of your spiritual body. Come to me in private and I will tell you of them." Saying, "As you order", Vijaya-kumara offered dandavat obeisances.
From that day on Vrajanatha saw the elderly babaji as an incarnation of Subala. The babaji said to him, "Come to me all along and I will tell you the name, form and garments of your spiritual body." Saying, "As you order", Vrajanatha offered dandavat obeisances.
Thinking that their lives had not become perfect, Vrajanatha and Vijaya-kumara happily followed the path of raganuga-bhakti. Externally everything was as before. Externally Vijaya-kumara was a male, but within his heart he had become a gopi. Meanwhile within his heart, Vrajanatha had become a cowherd boy.
A good part of the night had already passed. Chanting on japa beads the mantra:
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
that their spiritual master had given them, the two of them walked toward Bilva-puskarini. Almost half the night had passed. The moon rose. The season place a pleasant situation in every direction. When they came to Laksmana-tila, the two men sat under an amalika tree. Vijaya-kumara asked Vrajanatha, "O Vrajanatha, the desires in our hearts are now fulfilled. Because we have attained the mercy of a great Vaishnava, we will not attain the mercy of Lord Krishna. Now we should consider what will happen in the future. Vrajanatha, with an honest heart please tell me: What will you do? Will you marry, or will you take parivrajaka sannyasa? This request does not come from me. I only ask so I can tell your grandmother."
Vrajanatha: Uncle, I am devoted to you. You are a pandita and a Vaishnava. In the absence of my father, you are my guardian. The path that you order, I will follow. I do not wish to become attached to material things, and thus forget the spiritual goal of life. Therefore I do not wish to marry. What do you think?
Vijaya-kumara: I will not force you. You decide for yourself and tell me.
Vrajanatha: I will ask our spiritual master. I will do whatever he says.
Vijaya-kumara: Good. Tomorrow we will go and hear what Prabhupada says about this.
Vrajanatha: Saintly uncle, what do you think? Should I become a householder? Should I not become a parivrajaka sannyasi?
Vijaya-kumara: Baba, my conclusion is the same as yours. We are of one mind. Accept parivrajaka sannyasa and extinguish the fire of household life. If you accept household life your heart will dry up. You will be cheated of the nectar of devotional service. My wish is that you follow whatever Sri Prabhupada says about this.
A large part of the night had passed. It was right that they return home. Again and again singing the glories of Lord Hari, the uncle and nephew returned home, honoured prasadam and went to sleep.

Chapter Twenty-two
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata Prayojana-vicararambha)
Eternal Religion and Sambandha, Abhidheya and Prayojana (The Discussion of Prayojana Begins)
Today is ekadasi. Under the bakula tree in Srivasa's courtyard the Vaishnavas are chanting the holy names of the Lord. Some call out, "O Gauranga! O Nityananda!" and sigh. Our saintly babaji was motionless, plunged in ecstatic love. Who knows what he was thinking? After a few moments he said, "Alas!" and began to weep. "Ah! Where is rupa? Where is Sanatana! Where is Raghunatha dasa Gosvami! Where is my life's brother, Krishnadasa Kaviraja? I cannot be with them. Today I am all alone. I cannot be happy. The memory of Radha-kunda brings me pain. O my life, now you are leaving me. I pray that Rupa and Raghunatha show themselves to me and save my life. Even though I am separated from you, still I remain alive. How pathetic is my life." Again and again speaking in this way, he began to roll about in the dust under the bakula tree in Srivasa's courtyard. The assembled Vaishnavas said to him, "Babaji, be peaceful. Rupa and Raghunatha are in your heart. Lord Chaitanya and Lord Nityananda are dancing before you. Saying, "Where? Where?" the babaji jumped up. As he gazed at the Panca-tattva Deities before him, his grief went far away. He said, "O glorious Mayapura! Only Mayapura makes the sadness of Vraja go far away." Saying these words, he danced for some moments and then sat down in his cottage. At that moment Vijaya-kumara and Vrajanatha came and offered dandavat obeisances. When he saw them, the babaji's heart blossomed with happiness. He said, "How is your devotional service progressing?" Folding their hands, the two disciples humbly said, "O master, your mercy is the be-all-and-end-all of our lives. In the past we must have performed many, many pious deeds that we so easily have attained your fearless lotus feet. Today is ekadasi. by your order we are fasting even from water. We have come to see your sacred feet." The babaji replied, "You are fortunate. Very soon you will attain bhava." Vijaya-kumara asked, "O master, what is bhava?" Is there something called 'bhava' that you have not yet taught us?"
Babaji: Up till now I have taught you about sadhana-bhakti. By practicing sadhana-bhakti again and again, one eventually comes to the stage of spiritual perfection. The stage that immediately precedes the perfect stage is called 'bhava' (ecstatic love). The perfect stage is described in these words of the Dasa-mula:
"When his sadhana-bhakti reaches maturity, the living entity becomes aware of his original spiritual form. Then, by the power of the Lord's hladini-shakti, the ecstatic love (bhava) of madhura-rasa becomes manifested. Then the living entity bears in his heart ecstatic love (bhava) for Sri Sri Radha-Krishna in Vraja. Then he attains ecstatic love (priti) and bliss. Gradually he attains happiness and good fortune that have no equal anywhere in this world. He enters the Lord's pastimes. There he attains direct service to the Lord. There is nothing higher than that."
In this verse the final goal of life (prayojana), which is pure love for the Lord, is described. The beginning stage of that pure love is described in the final verse of the Dasa-mula:
"Who is the Supreme Lord? Who is the individual spirit soul? What is the material world? Considering these questions, a devotee becomes learned in the scriptures. He shuns all offenses, sins, material pious deeds, and aspirations to become one with the Lord, and, thinking himself a servant of Lord Hari, in the company of other devotees he drinks the blissful nectar of Lord Hari's holy name."
What a wonderful poem is the Dasa-mula. In it the individual souls find the essence of the teachings that have come from Lord Mahaprabhu's sacred mouth.
Vijaya-kumara: I would like to hear a summary of the Dasa-mula's glories?
Babaji: Then listen.
"A person who carefully studies this Dasa-mula becomes free of ignorance. By associating with devotees, he attains spiritual love and bliss."
Vijaya-kumara: O master, this wonderful Dasa-mula will become the necklace we all wear. Every day we will recite this Dasa-mula and offer dandavat obeisances to Lord Mahaprabhu. Now please be merciful and explain the clear meaning of these truths.
Babaji: Pure love of God (prema) is like a sun. The pure rays of that prema-sun are the spiritual state of 'suddha-sattva'. The internal nature of 'suddha-sattva' is called "bhava". The suddha-sattva manifestation called 'bhava' is also called by the names 'rati' and 'premankura' (the sprouting of love). When the all-enlightening svarupa shakti (internal potency) is manifested in the activities called 'samvid' (knowledge), those activities are called "suddha-sattva" (spiritual existence). These are not activities of maya (material illusion). When the activities of the samvit-shakti join with the activities of the hladini-shakti, the result is the manifestation of bhava. The activities of samvit-shakti bring knowledge. The activities of hladini-shakti bring pleasure. In this way the activities of the Lord's svarupa-shakti bring knowledge of the Absolute Truth, Sri Krishna. The small knowledge potency (samvit-shakti) of the individual souls (jiva-shakti) cannot bring understanding of the Absolute Truth. By the mercy of the Supreme Personality of Godhead Himself, or by the mercy of the Lord's devotee, the Lord's svarupa-shakti (internal potency) will appear in a living entity's heart. Then the svarupa-shakti's activities of knowledge (samvit) can act in the living entity's heart. Then knowledge of the spiritual world becomes manifested there. The real form (svarupa) of the spiritual world is the state of spiritual existence (suddha-sattva). The real form of the material world is maya is gross matter, which is a mixture of the three modes of material goodness, passion, and ignorance. When knowledge of the spiritual world combines with the essence (sara) of the hladini-shakti, the result is that one is able to relish (asvada) the pleasures of the spiritual world. When the relishing of the pleasures of the spiritual world reaches its perfection and fullness (purna-svarupa), the result is called 'prema' (pure love of God). Prema is like a sun, and bhava is the rays of that sun. That is the nature of bhava. The specific nature of bhava is this: Ruci (attraction to Krishna) makes the living entity's heart melt and become soft (masrna). Here the word 'ruci' means 'the desire to attain Krishna, the desire to please Krishna, and the desire to have a friendly relation with Krishna". Bhava is said to be the first manifestation of the splendour of prema. The word 'masrna' means 'the melting of the heart'. In the Tantras it is said that bhava is the first manifestation of prema. When bhava appears, the sattvika-bhava ecstatic symptoms, such as the standing erect of the body's hairs, become slightly manifested. In eternally liberated souls these ecstatic symptoms appear spontaneously. In souls imprisoned in the material world these ecstatic symptoms appear as activities of the mind, and only gradually do they manifest their original spiritual nature. Although these ecstatic symptoms come of their own accord, they seem to be induced by something external. The activities of sattvika-bhava ecstasy reveal the true nature of Lord Krishna and His transcendental pastimes. Manifested among the imprisoned souls as what seems to be an activity of the mind, it seems to bring knowledge of other, non-spiritual truths. The truth is that it enables one to relish spiritual pleasures. In this way it enables the souls imprisoned in the material world to relish the spiritual pleasures of Lord Krishna and Lord Krishna's transcendental pastimes.
Vijaya-kumara: Does bhava manifest any variety?
Babaji: Yes. Bhava is of two kinds, according to its place or origin. Bhava may come from the practice of sadhana-bhakti, or it may come from the mercy of Lord Krishna or the mercy of Lord Krishna's devotee. Generally it comes from the practice of sadhana-bhakti. It only rarely comes from mercy.
Vijaya-kumara: What is the nature of bhava produced by the practice of sadhana-bhakti?
Babaji: There are two kinds of bhava created by the practice of sadhana-bhakti. One is created by the practice of vaidhi bhakti and the other by the practice of raganuga-bhakti. In the first of these two kinds of bhava created by sadhana-bhakti, at the beginning there is ruci (attraction to Krishna). From that comes ashakti (attachment to Krishna). At the end comes rati (love for Krishna). In the Puranas and the Natya-sastras it is said that 'rati' and 'bhava' are symptoms. I also say that they are symptoms. Vaidhi bhakti first creates faith, and from faith attraction to Krishna (ruci) follows. However, when one practices raganuga-bhakti, ruci appears at once (without any intervening stages).
Vijaya-kumara: What is the nature of bhava created by the mercy of Lord Krishna or Lord Krishna's devotee?
Babaji: When bhava suddenly appears without its recipient having practiced either vaidhi-bhakti or raganuga-bhakta, then bhava is created by the mercy of Lord Krishna or Lord Krishna's devotee.
Vijaya-kumara: What is the nature of bhava created by the mercy of Lord Krishna?
Babaji: Lord Krishna's mercy is manifested in three ways: 1. vacika (by His words), 2. aloka-dana (by a glance), and 3. harda (by the mercy in His heart). Lord Krishna may give His mercy to someone by saying, "O king of the brahmanas, may devotion to Me, devotion that brings all transcendental bliss and is the crest jewel of all auspicious things, appear within you." Simply by the Lord's speaking these words, bhava suddenly appears in that brahmana. The aborigines residing in the jungle had never seen Krishna before. However, simply by seeing them they at once attained bhava because of the compassion in Lord Krishna's heart. That is called 'aloka-danaja-bhava (bhava created from a glance). When feelings of compassion arise in Lord Krishna's heart, they produce the bhava called 'harda'. This bhava is seen in Sukadeva Gosvami and other devotees. When He descended to this world, Lord Mahaprabhu granted these three kinds of bhava from mercy on many occasions. Simply by seeing the Lord, many people attained bhava. Jagai, Madhai, and many others attained bhava because of the Lord's words. Srila Jiva Gosvami attained bhava because of the mercy in Lord Krishna's heart.
Vijaya-kumara: What is the nature of bhava created by the mercy of a devotee of Lord Krishna?
Babaji: Because of the mercy of Sri Narada Gosvami, auspicious desires appeared in the hearts of Dhruva and Prahlada. By the mercy of Srila Rupa Gosvami, Srila Sanatana Gosvami and their associates, the desire to perform devotional service appeared in the hearts of numberless persons.
Vijaya-kumara: What are the symptoms of bhava's appearance?
Babaji: When the seed of ecstatic emotion (bhava) for Krishna fructifies, the following nine symptoms are manifest in one's behaviour: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment to descriptions of the transcendental qualities of the Lord, and affection for those places where the Lord resides - that is a temple or holy place like Vrindavan. These are all called 'anubhava', subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify.*
Vijaya-kumara: What is 'forgiveness'?
Babaji: Forgiveness is when, even though there is ample reason to become agitated and angry, one is not agitated and angry. This is called 'forgiveness'. "Tolerance' is a synonym for forgiveness.
Vijaya-kumara: What is 'concern that time should not be wasted"?
Babaji: It means not to spend time in useless activities. To always be engaged in devotional service to Lord Hari is called 'concern that time should not be wasted.'
Vijaya-kumara: What is 'detachment'?
Babaji: To find that one sees no pleasure in so-called material sense pleasures is called 'detachment'.
Vijaya-kumara: When a person accepts sannyasa can he claim to have attain 'detachment'?
Babaji: Sannyasa is a material convention in the material world. When the heart finds its pleasure in the spiritual world, and when the heart finds its pleasure in the material world grow less and less until finally it disappears almost completely, that is called 'detachment'. A person who is detached from the material world and then accepts sannyasa to remove the obstacles that prevent him from attaining bhava can claim to be a 'detached Vaishnava'. However, a person who accepts sannyasa prematurely, before he has any understanding of the happiness of spiritual life (bhava) is not properly initiated as a sannyasi. He is not a true sannyasi. The Lord's punishment of Chota Haridasa taught this to the entire world.
Vijaya-kumara: What is "absence of false-prestige"?
Babaji: Birth, varna, asrama, wealth, power, beauty, a high statue in society, and many other things make a person proud. To renounce the pride that comes from all these things is called 'absence of false prestige'. In the Padma Purana is written the story of a great king who attained devotion to Lord Krishna. Renouncing the pride that comes from royal opulence, this king passed his life as a beggar performing madhukari in the capitol city of the king that had been his rival and enemy. He always offered respectful obeisances to everyone, not caring whether they were brahmanas or candalas.
Vijaya-kumara: What is 'hope'?
Babaji: To engage in devotional service with firm conviction, thinking "Lord Krishna will certainly be merciful to me", is called hope."
Vijaya-kumara: What is 'eagerness?'
Babaji: Intense greed to attain what one desires is called 'eagerness'.
Vijaya-kumara: What is 'a taste for chanting the holy name of the Lord?"
Babaji: Of all the different activities of devotional service, chanting the holy name of the Lord is the best. To always chant the holy name of the Lord." A taste for chanting the holy name of the Lord fulfils all spiritual desires. You will learn more about the holy name separately, at another time.
Vijaya-kumara: What is 'attachment to descriptions of the transcendental qualities of the Lord?"
Babaji: In Sri Krishna-karnamrta (verse 65) it is written:
"He is sweeter than sweetness personified. His youthfulness is Kamadeva himself. He is more restless and playful than restlessness and playfulness personified. Alas, He has stolen my heart. What will I do now?"
One may hear again and again of Lord Krishna's transcendental qualities, but one's desire to hear them will never be satiated. Rather, one's attachment to hear of them will grow stronger and stronger.
Vijaya-kumara: What is 'affection for those places where the Lord resides?"
Babaji: When he circumambulates the holy Nabadwip, a devotee will ask, "O residents of the Lord's sacred place, where did the Lord take birth? Walking down what pathway did the Lord perform sankirtana? Please tell me: where did the Lord enjoy pastimes with the gopas in the morning?" The residents of the holy abode may reply, "In Mayapura, in a raised tulasi-forest, the Lord took birth. In Ganganagara, Simuliya, Gadigacha, Majida, and many other villages He performed sankirtana. By drinking with the cup of his ears these nectar words from the mouth of a resident of the land of Gauda, a devotee will manifest ecstatic symptoms, such as shedding tears and the hairs of his body standing erect, as he circumambulates the holy place. This is called 'affection for those places where the Lord resides".
Vijaya-kumara: When this kind of emotion is present can we say without doubt that "Krishna-rati" (pure love for Krishna) is definitely present?
Babaji: No. When the heart is pure, then 'rati' arises within it. The symptoms I have described may appear when other kinds of devotional emotions are manifested. They are not manifested only when there is rati.
Vijaya-kumara: Please be kind and give one or two examples so I may understand.
Babaji: A person thirsty fro impersonal liberation may again and again chant a dim reflection of Lord Hari's holy name (namabhasa). Hearing that the holy name has the power to give liberation, he may weep again and again and may fall down almost unconscious. Still, one should not say that he has attained Krishna-rati (love for Krishna) in the stage of bhava (ecstasy). Such a person does not have sincere love for Lord Krishna. Rather, he makes a show of ecstatic symptoms (bhavabhasa) only because he is greedy to attain his own petty desire. A person desiring material sense pleasures may worship Goddess Durga, and after the worship may pray for many things, saying, "Please grant me boons. Please give me wealth." Thinking of how the goddess has the power to fulfil his desires, he may weep and roll on the ground. Still, one cannot say that has attained bhava. Perhaps one can say he has attained a glimpse of bhava (bhavabhasa) or a mocking imitation of bhava (bhava-dauratmya). Bhava does not appear in a person who is not a pure devotee of Lord Krishna. When a person who desires material sense gratification or impersonal liberation manifests a glimpse of bhava (bhavabhasa), that is not true bhava. Rather it is only a mocking imitation (bhava-dauratmya) of true bhava. As he stands before the Deity of Lord Krishna, such a person may faint and remain unconscious for twenty one hours. Even then, he does not display true bhava. Ah, the eternally liberated souls and the souls free from all material desires diligently search for bhava. Still, bhava remains hidden from them. Even after a person performs many devotional activities, Lord Krishna does not very quickly or easily give him the gift of bhava. How can pure love (rati) for Lord Krishna rise in a heart that does not have pure devotion to the Lord, or in a heart crushed by desires for material sense gratification or impersonal liberation?
Vijaya-kumara: O master, many times it is seen that, when they participate in the chanting of Lord Hari's holy names (hari-nama-sankirtana), persons who thirst for material sense gratification or impersonal liberation may manifest the previously described symptoms of bhava. What shall we call that display?
Babaji: Only fools think that display is wonderful. Persons who know the truth of bhava avoid these persons and say that outward display is only a glimpse of bhava (bhavabhasa).
Vijaya-kumara: What are the different kinds of this glimpse of bhava (bhavabhasa)?
Babaji: It is of two kinds: 1.pratibimba-raty-abhasa (the reflection of ecstatic love), and 2. chaya-raty-abhasa (the dim shadow of ecstatic love).
Babaji: A person who desires impersonal liberation may think he can easily attain that liberation by attaining bhava for Lord Krishna. Thus desiring the happiness of impersonal liberation, he puts on a false show of the symptoms of bhava. This is called 'pratibimba-raty-abhasa. An impersonalist may think, "Attaining knowledge of impersonal Brahman is the only way to attain impersonal liberation. There is no other way. However, the process by which one attains that impersonal knowledge is very difficult and troublesome. If by chanting the holy names of Lord Hari one can easily attain liberation, that must mean that by chanting the holy names one may easily attain knowledge of impersonal Brahman." Hoping to easily get impersonal liberation, such a person may then make an outward display of ecstatic symptoms, such as shedding tears and standing erect of the bodily hairs. All this is only a glimpse (abhasa) of true bhava.
Vijaya-kumara: Why is it called pratibimba (a reflection)?
Babaji: When they engage in chanting the Lord's holy names or in other devotional activities, persons who thirst after material sense gratification or impersonal liberation may by destiny attain the association of true devotees. When the moon of true bhava arises in the hearts of these true devotees, that moon becomes reflected in the hearts of the hedonist or impersonalist pretenders. That is why their bhava is called pratibimba (a reflection). Pure bhava does not appear as long as one thirsts after material sense gratification or impersonal liberation. However, when a person sees pure devotees (suddha-bhakta) of the Lord, the devotees' bhava becomes reflected on him. That is called pratibimba-bhavabhasa (a reflection of true bhava). Pratibimba-bhavabhasa does not bring eternal auspiciousness to the soul. As soon as the pretender attains his goal of sense gratification or liberation, his devotional activities stop. Therefore this pratibimba-bhavabhasa is said to be one of the offenses against the holy name. It is not praiseworthy.
Vijaya-kumara: What is chaya-bhavabhasa (the dim shadow of ecstatic love).
Babaji: An honest neophyte devotee not very learned in the science of spiritual life may come into contact with activities, times, places, or persons that are dear to Lord Hari, and by this contact they may attain a small, pleasant, suffering removing, flickering shadow of true love (rati) for the Lord. That is called "chaya-raty-abhasa". When a person has a small quantity of pure devotion to the Lord, but that devotion is not very strong, then this kind of shadow devotion (raty-abhasa) is manifested. This shadow of devotion may appear in a person because in the past he performed many pious deeds. This shadow of devotion may gradually bring more and more auspiciousness to the person who obtains it. By the mercy of a pure devotee of Lord Hari, this shadow love can be transformed into genuine pure love for the Lord (suddha-bhava). However, if one commits offenses to pure Vaishnavas, this shadow love may gradually diminish, like the waning of the moon in the dark fortnight. This is not said only of the shadow of love. Even pure love (suddha-bhava) for Lord Krishna can be destroyed (abhava) if one commits offenses to Lord Krishna's devotees. Or that pure love may gradually become changed into shadow love, or it may be reduced to a lower level of love. If one closely associates with impersonalists, then his love for Krishna may also become changed into shadow love, or else one may become an impersonalist himself, and become convinced that he himself is the worshipable Supreme Personality of Godhead. It is because of this bad association that new devotees (navya-bhakta) sometimes have impersonalist ideas and think they have become god as they dance in Krishna-kirtana or perform other devotional activities. This is sometimes seen. Unaware of the consequences, new devotees, may sometimes associate with impersonalists. That bad association beings many troubles. Therefore new devotees should carefully avoid the association of impersonalists. Sometimes bhava may suddenly appear in a person who has not performed any devotional activities (sadhana). this means that the person involved performed many very good devotional activities in his previous births. Because of certain obstacles, the results of those activities were not immediately manifested. Now that the obstacles are removed, the results are suddenly manifested. If the highest kind of love (bhava), which is all powerful and wonderful to everyone, suddenly becomes manifested, it should be said that it was produced by the mercy of Lord Krishna. Even if you see some faults in his activities, you should not become the enemy of a person who has natural love (bhava) for the Lord. Why not? A person who has attained love for the Lord has made his life a complete success. A devotee will never commit a sin. However, if it is seen that somehow or other a devotee has committed a sin, the one should think of this in two ways: 1. by accident a great soul has somehow committed a sin, but that sin will not stay, 2. This sin is only the reflection of a previous misdeed (purva-papabhasa). The devotee's spiritual love (bhava) will quickly destroy that sin. Very quickly it will be destroyed. In this way in one's heart one should not see the faults of the devotees. To see that devotees have faults is one of the offenses against the holy name. In the Nrsimha-Purana it is written:
"If a person has completely engaged his mind, body, and activities in the service of the Supreme Godhead, but externally he is found to be engaged in some abominable activities, those abominable activities will surely be very quickly vanquished by the influence of his staunch devotional service. On the full moon there are some spots, which may appear to be pockmarks. Still, the illumination spread by the full moon cannot be checked."*
One should not think that this instruction means that the devotees of the Lord are always committing sins. The truth is that when a person has faith in devotional service, he no longer desires to commit sins. However, as long as the material body is present, there may be some accidental slip into a sinful action. Devotional service, however, which is like a blazing fire, at once burns all these sins into ashes, and after than the devotee is cautious not to sin again. When unalloyed devotional service appears in someone, the ignorance that is the root of sin is flung far away from such a devotee. If it is seen that a person commits sins again and again, one should not be under the misunderstanding that he possesses unalloyed devotion to Lord Krishna. Why not? To commit sins with the hope that his devotional activities will nullify his sins is an offense. Devotees do not commit that offense.
Love (rati) for Krishna makes one desire to please Krishna more and more. It is filled with warmth and power. It is sweet like millions of moons.
Hearing these explanations of ecstatic love (bhava), Vrajanatha and Vijaya-kumara became stunned. Their hearts were filled with love. Even after the babaji had finished speaking, they both remained for a while stunned and silent. Finally they said, "O master, the nectar of your teachings have brought a flood of love to our burnt-out hearts. Ah, what will we do? Where will we go? We are not able to be steady and calm. We are filled with pride because we were born in brahmana families. In our hearts is not the slightest bit of humbleness. The hope of one day attaining ecstatic love (bhava) for the Lord is very far from us. Our only hope is that you, a personal associate of the Lord, a devotee filled with pure spiritual love (prema), may place a single drop of spiritual love (prema) in our hearts. Then our lives will become a great success. Because of our relationship with you, the bird of hope now lives in our hearts. We are very poor and lowly and worthless. You are a great king among the true devotees of the Lord. You are very merciful. Please be merciful to us and explain to us what our duties should be. In my heart I yearn to renounce the material world and household life and become a servant of your feet." Then Vijaya-kumara took this opportunity to say, "O master, Vrajanatha is still a boy. His mother wishes that he become a householder. However, in his heart he does not see the same way she does. Please be merciful and say what is to be done."
Babaji: Lord Krishna has given His mercy to you. Your householder life will be Lord Krishna's household life, for you will render service to Lord Krishna there. Our Lord Mahaprabhu taught the entire world, and the world should follow His teachings. In this material world there are two kinds of situations: 1. household life, and 2. sannyasa. As long as one is not qualified to become a sannyasi, he should remain as a householder and serve Lord Krishna in that asrama. In the first twenty four years of His pastimes, the Lord set the example of ideal Vaishnava household life, and in the second twenty four years of His pastimes, the Lord set the example of ideal Vaishnava sannyasa life. Householders should follow the Lord's example. It is my opinion that for the present you should act as He did. In your heart do not think that in the householder asrama you cannot attain the highest stage of pure love for Lord Krishna (Krishna-prema). The devotees who received the greatest mercy from Lord Mahaprabhu were all householders. The Vaishnava sannyasis offer prayers to these householders and respectfully touch the dust from their feet.
It was late at night. In the company of the Vaishnavas, Vijaya-kumara and Vrajanatha sang songs glorifying Hari again and again. In that way they passed the night in Srivasa's courtyard. The next morning they washed, bathed, performed various duties, sang the holy names with the Vaishnavas and accepted a maha-prasadam breakfast. In the afternoon they slowly walked to Bilva-puskarini. As they thought about it, both uncle and nephew decided that they should serve Lord Krishna within the householder asrama. That would be best. Vijaya-kumara said to his sister, "Vrajanatha has decided to marry. You make all the arrangements. I will go to Modadruma for a few days. When I hear news that Vrajanatha's wedding day is coming, I will come with all the relatives to celebrate the happy day. Tomorrow I will sent Kanistha Harinatha to help with the arrangements." Vrajanatha's mother and grandmother were flooded with bliss. The gave garments and other gifts to Vijaya-kumara and bade him farewell.

Chapter Twenty-three
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata Nama-tattva-vicararambha)
Eternal Religion and Sambandha, Abhidheya and Prayojana (The Discussion of the Holy Name Begins)
The village of Bilva-puskarini is very beautiful. The river Ganges flows on its northern and western sides. There, on the shore of the Puskarini, in a grove of Bilva trees, is a temple of Lord Shiva. Not far from there is a place called Bhava-tarana. On one side is Bilva-puskarini and on the other side is Brahmana-puskarini. Between them lies the village called Simuliya, which on one side borders the town of Nabadwip. In the middle of Bilva-puskarini and north of the royal road lies Vrajanatha's house. After travelling a short distance, Vijaya-kumara returned to his sister. In his mind he had decided, "I won't leave until I have learned the truth about the holy name." Returning to Bilva-puskarini, he saw his sister and nephew and told them, "I will stay another day or two and then I will go." That afternoon two Vaishnavas in the Ramanuja-sampradaya wearing Sri-tilaka came to the Candi-mandapa at Vrajanatha's house. Sitting in the shade of the panasa tree before Vrajanatha's house, the two Vaishnavas made a fire with some dried twigs and began to smoke ganja. Vrajanatha's mother was very happy to get the opportunity to show hospitality to some guests. Seeing that they were not eating anything, she brought them different kinds of food. Pleased, the began to cook some capatis. Seeing that the Vaishnavas were peaceful and bright-faced, Vrajanatha and Vijaya-kumara gradually felt attracted to them. Seeing that Vrajanatha and Vijaya-kumara wore tulasi beads on their necks and twelve tilaka marks on their limbs, the two Vaishnavas respectfully greeted them and spread a cloth for them to sit. As Vrajanatha questioned them, one of the sannyasis said, "O maharaja, we have seen Ayodhya and now we are going to Nabadwip. In our hearts we have decided to see the places of Chaitanya Prabhu's pastimes." Vrajanatha replied, "You are in Sri Nabadwip now. Please rest here today and tomorrow see the birthplace of Lord Mahaprabhu and the courtyard of Srivasa. The two sannyasis then happily recited these words of Lord Krishna in the Bhagavad-gita (15.6):
"They who reach My supreme abode never return to this material world."*
The two sannyasis said, "Today we are very fortunate, for we will see holy Sri Mayapura, the best of the seven holy cities."
As they sat under the panasa tree, the two sannyasis discussed the 'artha-pancaka' (five topics) of the Ramanuja-sampradaya. The five topics are: 1. sva-svarupa (the nature of one's own self), 2. para-svarupa (the natures of others), 3. upaya-svarupa (the means for spiritual advancement), 4. purusartha-svarupa (the true goal of life), and 5. virodhi-svarupa (obstacles that prevent one from attaining the true goal of life). With great attention Vijaya-kumara heard and considered the sannyasis' explanations of these topics and the tattva-traya (three truths) of the Sri-sampradaya. After discussing these points for a long time, Vijaya-kumara asked, "What is your sampradaya's explanation of the holy name?" When they heard the two Vaishnava's explanations, Vrajanatha and Vijaya-kumara did not become very happy. Vrajanatha said, "Uncle, after considering all these points, I have come to the conclusion that only taking shelter of Lord Krishna's holy name, and nothing else, brings auspiciousness to the living entities. It was to preach the pure holy name of Lord Krishna to the world that Sri Gauranga, the master of our lives, descended to this world and came to the holy city of Mayapura. When he was teaching us yesterday, Sri Gurudeva explained that chanting the holy name is the best of all devotional practices. He also asked us to give special attention to understanding the truth of the holy name. Uncle, let us go there this evening and learn about this." They spent that afternoon showing hospitality to their guests and talking about many things, but in their hearts they felt no attraction to the spiritual conception of the Sri Vaishnava sannyasis.
When the evening arati ended, the Vaishnavas assembled under the bakula tree in Srivasa's courtyard. Chanting the holy names on his tulasi beads, saintly elderly Raghunatha dasa Babaji sat among them. Vrajanatha and Vijaya-kumara came and offered dandavat obeisances to him. The saintly babaji embraced them and said, "Are you happy in your devotional service?" Vijaya-kumara replied, "O master, by your mercy everything is auspicious for us. Please be merciful and teach us this evening about the holy name of the Lord. His face blossoming with happiness, the saintly babaji said, "The Supreme Personality of Godhead has tow kinds of names: 1. mukhya (primary) and 2. gauna (secondary). Names that show His relation to the material creation and the material modes of nature are all secondary names. "Srsti-karta" (the creator of the material world), "Jagat-pata" (the maintainer of the material world), "visva-niyanta" (the controller of the material world, "visva-palaka (the protector of the material world), and "paramatma" (the Supersoul present everywhere in the material world) are examples of some of these many secondary names. Some other names, although beyond the touch of the material modes of nature, are also counted among these secondary names. "Brahma" (Brahman) is an example of these names. When they are chanted, these secondary names bring many different kinds of benefits, but they do not directly or quickly bring the highest spiritual benefit. The names that describe the Lord as He is manifested in the spiritual world, which is beyond material time and space, and where time is manifested as an eternal present (nitya-vartamana) are names that are all spiritual and primary. "Narayana", "Vasudeva", "Janardana", "Hrsikesa", "Hari", "Acyuta", "Govinda", "Gopala" and "Rama" are examples of these primary names. All these primary names are identical with the form of the Supreme Lord Himself, and therefore they exist in the eternal present in the spiritual world. Attracted by devotional service, these holy names dance on the tongues of certain very fortunate souls in the material world. These names have no connection at all with the material world. When it descends to the material world, the holy name of the Lord, which has all the Lord's powers, destroys the illusions of maya. The individual souls in the material world have the holy name of Lord Hari as their only friend. They have no other true friend. In the Brhan-naradiya Purana it is said:
"The holy name, the holy name, the holy name of Lord Hari is my very life. 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."
The holy name has limitless power. The holy name uproots all the sins of the conditioned souls burning in a great forest-fire of sins. In the Garuda Purana it is said:
"If one chants the holy name of the Lord, even in a helpless condition or without desiring to do so, all the reactions of his sinful life depart, just as when a lion roars, all the small animals flee in fear."*
A person who takes shelter of the holy name becomes free of all sufferings. The holy name has the power to destroy all sufferings. In the Skanda Purana it is said:
"I offer my respectful obeisances to the limitless Supreme Personality of Godhead. When a person remembers Him or chants His holy names, that person's diseases of the mind or body all run to their extinction."
A person who chants the holy name of Lord Hari purifies his family, friends, and all others. In the Brahmanda Purana it is said:
"Even if he has committed many great sins, a person who chants the holy name of the Lord day and night become pure at heart. He purifies all his relatives."
A person who is devoted to the holy name becomes free of all sufferings. In the Brhad-Visnu Purana it is said:
"The chanting of Lord Hari's holy name cures all diseases, removes all obstacles and rescues one from all calamities."
The age of Kali cannot make trouble for a person who loudly chants the holy name of Lord Hari. In the Brhan-Naradiya Purana it is said:
"The age of Kali cannot make trouble for a person who always chants 'Hare! Kesava! Govinda! Vasudeva! Jaganmaya!"
Simply by hearing the holy name of Lord Hari, the residents of hell become delivered. In the Nrsimha Purana it is said:
"When they began to chant the holy name of Lord Hari, the residents of hell began to develop devotion to Lord Hari. They they were carried to the heavenly worlds."
By loudly chanting the holy name, a person destroys his prarabdha karmic reactions. In the Srimad Bhagavatam (12.3.44) it is said:
"Terrified, about to die, a man collapses on his bed. Although his voice is faltering and he is hardly conscious of what he is saying, if he utters the holy name of the Supreme Lord he can be freed from the reactions of his fruitive work and achieve the supreme destination. But still people in the age of Kali will not worship the Supreme Lord."*
The holy name of Lord Hari is more glorious than all the Vedas. In the Skanda Purana it is said:
"My son, don't study the Rg Veda. Don't study the Yajur Veda. Don't study the Sama Veda at all. Simply chant 'O Govinda!' Always chant the holy names of Lord Hari."
The holy name of Lord Hari is more glorious than all holy places. In the Vamana Purana it is said:
"By chanting the holy names of Lord Visnu, a person attains the benefit of visiting hundreds of thousands of millions of sacred pilgrimage places."
Even a glimpse (namabhasa) of the holy name is infinitely better than all material pious deeds. In the Skanda Purana it is said:
"Neither giving millions of cows in charity, nor residing at Prayaga by the Ganges for a kalpa, nor performing millions of yajnas, nor giving a Mount Meru of gold in charity brings a benefit equal to one hundredth part of the benefit obtained by chanting the holy names of Lord Govinda."
The holy name of Lord Hari gives all benefits. In the Skanda Purana it is said:
"Chanting the holy names of Lord Visnu removes the six troubles of material life, defeats enemies, and is the root of spiritual knowledge."
The holy name of Lord Hari has all powers. In the Skanda Purana it is said:
"Lord Hari has gathered from charity, vows, austerities, pilgrimages, the demigods, the great saints, the rajasuya and asvamedha yajnas, and the study of transcendental knowledge all their powers to bring auspiciousness and removes sins, and placed these powers in His holy names."
The holy name of Lord Hari brings bliss to the entire world. In the Bhagavad-gita (11.36) it is said:
"O Hrsikesa, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You."*
The entire world bows down before a person who loudly chants the holy name. In the Brhan-Naradiya Purana it is said:
"In every direction the people bow down to offer respect to the devotees who always chant, 'Narayana! Jagannatha! Vasudeva! Janardana!'."
The holy name is the only shelter of the shelterless. In the Padma Purana it is said:
"Even though they may be materialistic, distraught, completely impious, or bereft of knowledge, renunciation, celibacy, and a host of virtues, persons who completely surrender to Lord Visnu and even only once chant His holy name easily attain the supreme spiritual destination that all the pious saints cannot enter."
One should chant the holy name of Lord Hari always and everywhere. In the Visnu-dharmottara Purana it is said:
"A person who is greedy to chant the holy name of Lord Hari does not consider whether the time or place is right for such chanting. He does not accept any restrictions on chanting the holy name."
The holy name easily gives impersonal liberation to they who want it. In the Varaha Purana the Supreme Personality of Godhead declares:
"A person who always chants, 'Narayana! Acyuta! Ananta! Vasudeva! may, if he wishes, merge into My existence."
In the Garuda Purana it is said:
"What is the use of sankhya? What is the use of yoga? O king of kings, if you wish to attain impersonal liberation, then you should chant the holy name of Lord Govinda."
The holy name of Lord Hari sends the individual souls to the spiritual world of Vaikuntha. In the Nandi Purana it is said:
"Persons who in the past have committed every possible sin in every possible situation, but who now chant the holy name of the Lord, go to the supreme abode of Lord Visnu."
By chanting the holy name one pleases the Supreme Personality of Godhead. In the Brhan-Naradiya Purana it is said:
"O brahmanas, the Supreme Personality of Godhead, who is beyond the touch of the material senses, becomes very pleased with a person who, in spite of hunger, thirst, and many troubles, continues to always chant His holy name."
By chanting the holy name of Lord Hari one can bring the Supreme Personality of Godhead under one's control. In the Mahabharata, Lord Krishna declares:
"When I was away from Draupadi she cried with the words, 'He Govinda!' This call has put Me in her debt, and that indebtedness is gradually increasing in My heart."*
The holy name of Lord Hari gives the final goal of life to the people. In the Skanda and Padma Puranas it is said:
"Chanting the holy name of Lord Damodara brings the greatest auspiciousness, the greatest wealth, the greatest benefit."
Chanting the holy name of Lord Hari is the best of all devotional activities. In the Vaishnava-cintamani it is said:
"By working very hard to always remember Lord Visnu, one can destroy all sins. However, one can attain an even greater benefit simply by moving the lips to chant the Lord's holy name."
In the Visnu-rahasya it is said:
"The same result that was obtained in the Satya-yuga by worshipping Lord Hari and in the Treta-yuga by performing hundreds of sacrifices is obtained in the Kali-yuga simply by chanting the holy name of Lord Govinda."
In Srimad Bhagavatam (12.3.52) it is said:
"Whatever result was obtained in Satya-yuga by meditating on Visnu, inn Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the Lord's lotus feet, can also be obtained in Kali-yuga by chanting the Hare Krishna maha-mantra."*
O Vijaya-kumara, think about it and you will see that even the shadow of the holy name of Lord Hari is better than all material pious deeds. And why not? Pious deeds are only the means to attain an end. Once the end is attained, the means are thrown away. Pious deeds are all material. However, the holy name of Lord Hari is spiritual. The holy name may be the means to attain an end, but when one attains the end he finds that the holy name itself is also the end itself. Think about it and you will see that all the different limbs of devotional service take shelter of the holy name of Lord Hari.
Vijaya-kumara: O master, the holy name of Lord Hari is spiritual. I have faith in that truth. However, so that my faith may be free from doubts I need to understand how it is that the holy name, which is a series of syllables, is spiritual. Please be merciful and explain.
Babaji: The scriptures (Padma Purana) declare:
"The holy name of Krishna is transcendentally blissful, It bestows all spiritual benedictions, for it is Krishna Himself, the reservoir of all pleasure. Krishna's name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Krishna Himself. Since Krishna's name is not contaminated by the material qualities, there is no question of its being involved with maya. Krishna's name is always liberated and spiritual. It is never conditioned by the laws of material nature. This is because the name of Krishna and Krishna Himself are identical."*
Vijaya-kumara: How can a name, which is after all a series of syllables, be different from other sounds in this material world?
Babaji: The holy name of Lord Hari does not take its birth in the material world. Only when he is situated in his original spiritual body is the individual soul, who is a tiny particle of spirit, eligible to pronounce the pure holy name of Lord Hari. The material senses of a soul imprisoned in Maya's world have no power to pronounce the pure holy name of Lord Hari. However, by the mercy of the Lord's hladini-shakti, such a soul can be situated in his original form. Then the holy name will appear before him. By the mercy of the pure holy name, the holy name enters the devotee's thinking process,, and then descends to the tongue if the tongue is purified by devotional service. On that tongue the holy name dances. The holy name is not a series of material syllables. It only seems to be material syllables when it dances on a tongue made of matter. That is the secret of the holy name.
Vijaya-kumara: Of the primary names of the Lord, which name is the most sweet?
Babaji: In the Sata-nama-stotra it is said:
"One utterance of the name Visnu is better than all the Vedas. One utterance of the name Rama is equal to a thousand utterances of the name Visnu."
Then, in the Brahmanda Purana it is said:
"The pious results derived from chanting the thousand holy names of Visnu three times can be attained by one repetition of the holy name of Krishna."*
Therefore the holy name of Lord Krishna is the best. That is why our Lord, Sri Gauranga, taught the mantra that begins "Hare Krishna, Hare Krishna". You should always chant that mantra.
Vijaya-kumara: What is the path of chanting the holy name?
Babaji: Using tulasi beads, or, in the absence of beads, counting on your fingers, and carefully avoiding offenses, you should always chant the holy name of Lord Hari. By chanting the holy name purely one attains prema (pure love of God). The purpose of counting is to know whether or not the number of names chanted is gradually increasing. Tulasi is very dear to Lord Hari, therefore touching tulasi beads as one chants the holy name brings a better result. When one chants one should be conscious that the name of Lord Krishna is not different from Lord Krishna Himself.
Vijaya-kumara: O master, there are nine processes of devotional service, and sixty four categories of devotional activities. If one constantly chants the holy name, which is only one of the activities of devotional service, how will one find time to perform any other devotional activity?
Babaji: What is the difficulty? The sixty four devotional activities are actually included within the nine devotional processes. One may worship the Deity of the Lord, or one may chant the holy name in a solitary place. One can practice the nine processes of devotional service in any situation. In the presence of the Deity one can purely hear, chant, remember, and in other ways serve the holy name of Lord Krishna. All these activities may be counted together as devotion to the holy name. If one has no opportunity to see the deity, one may remember the Deity and in this way in the presence of the Deity one may practice the nine devotional activities beginning with hearing and chanting the holy name. If in the past one has performed many pious deeds, then he will naturally yearn to chant the holy name. By constantly chanting the holy name one automatically performs all the activities of different limbs of devotional service. Of the nine processes of devotional service beginning with hearing and chanting, chanting the holy name is the most powerful. If one can taste bliss by chanting the holy names, that is enough. It is not that one must perform every devotional activity.
Vijaya-kumara: What does 'to always chant the holy name' mean?
Babaji: Aside for the time when one sleeps, one can chant the holy name throughout the day as one performs various activities. That is called constant chanting of the holy name. One can chant the holy name in any place, at ant time, or in any situation. There are no restrictions.
Vijaya-kumara: Aha! Unless you first give us your mercy, we will never have the power to always chant the holy name in this way. Without your mercy we do not see any hope that we will ever become true Vaishnavas.
Babaji: First I will tell you of the different kinds of Vaishnavas. Lord Gauranga, the master of our hearts, told Satvaraja that any person who has once uttered the holy name of Lord Krishna should be considered a Vaishnava. Then again, a person who always chants the holy name of Lord Krishna is a better Vaishnava. A person the sight of whom makes the holy name of the Lord appear on others' mouths is the best Vaishnava. By chanting the holy name of Lord Krishna with faith you will become true Vaishnavas.
Vijaya-kumara: Please describe to us the pure holy name of Krishna and all other things we should know.
Babaji: When the holy name of Lord Krishna appears in a person who has full faith and who practices unalloyed devotional service, that is said to be the 'true holy name of Lord Krishna'. When the holy name appears in any other situation the name is either 'namabhasa' (a glimpse of the holy name) or 'namaparadha' (the holy name chanted with offenses).
Vijaya-kumara: O master, should we call the holy name the goal (sadhya) or the means (sadhana) to attain the goal?
Babaji: When a devotee practices sadhana-bhakti, his chanting of the holy name may be said to be the means for attaining the goal (sadhana). However, when one practices bhava-bhakti or prema-bhakti, his chanting of the holy name is said to be the goal (sadhya) itself. In this way the holy name contracts or expands according to the devotees' stage of spiritual advancement.
Vijaya-kumara: Is Lord Krishna really not different from His name? Or is this not really true?
Babaji: There is not the slightest difference. However, there is one secret difference: The holy name is more merciful that Lord Krishna Himself. If one commits an offense to Him, Lord Krishna will not forgive. But if one commits an offense to Lord Krishna, or His Holy name, then the holy name will be merciful and forgive. You should carefully understand the offenses to the holy name. Carefully avoiding these offenses, one should chant the holy name. Why should one avoid them? A person who is not free from offenses cannot chant the holy name purely. Tomorrow you will learn about these offenses.
After thus learning about the true nature and glories of the holy name, Vrajanatha and Vijaya-kumara respectfully touched the dust of their spiritual master's feet, and then they both returned to Bilva-puskarini.

Chapter Twenty-four
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata Namaparadha-vicara)
Eternal religion and Sambandha, Abhidheya and Prayojana (Offenses to the Holy name)
That evening Vrajanatha and Vijaya-kumara purely chanted 50,000 holy names (29 rounds) on their tulasi beads. Late at night they finally fell asleep. As they purely chanted the holy name, they both felt the presence of Lord Krishna's mercy. The next morning they told each other all they had felt. They were blissful. They bathed in the Ganges, worshipped Lord Krishna, chanted the holy name of Lord Hari, recited the Dasa-mula, studied Srimad Bhagavatam, served the Vaishnavas, honoured the Lord's prasadam, and performed other devotional activities. In this way they passed the day. At dusk they visited the cottage of the elderly saintly babaji at Srivasa's courtyard. After offering dandavat obeisances, they said down, thinking of what had been proposed during the previous evening's talks, Vijaya-kumara asked about the offenses to the holy name. With the cheerfulness that was a part of his nature, the saintly babaji said, "As chanting the holy name is the best of all spiritual activities, so offenses to the holy name are the gravest of sins. When a person takes shelter of the holy name, all his sins flee far away. But the offenses to the holy name do not flee away so easily. In the Padma Purana it is said:
"The chanting of Hare Krishna is recommended for persons who commit offenses, because if they continue chanting they will gradually chant offenselessly. Even if in the beginning one chants with offenses, one will become free from such offenses, one will become free from such offenses by chanting again and again."*
Baba, look. How difficult it is to become free from offenses to the holy name! An intelligent person will strive to chant the holy name without offense. A person who takes great care to avoid offenses is quickly able to chant the pure holy name. A person may display ecstatic symptoms, may shed tears, and the hairs of his body may stand up, but he may still be committing offenses and he may still not chant purely. If they do not take special care, the aspiring devotees will not be able to chant the holy name purely.
Vijaya-kumara: O master, what is pure chanting of the holy name?
Babaji: When one does not commit the ten offenses to the holy name, then he chants purely. Chanting purely here does not mean chanting with accurate pronunciation. In the Padma Purana it is said:
"If a devotee once utters the holy name of the Lord, or if it penetrates his mind or enters his ear, which is the channel of aural reception, that holy name will certainly deliver him from material bondage, whether vibrated properly or improperly, with correct or incorrect grammar, and properly joined or vibrated in separate parts. O brahmana, the potency of the holy name is therefore certainly great. However, if one uses the vibration of the holy name for the benefit of the material body, for material wealth and followers, or under the influence of greed or atheism - in other words, if one utters the name with offenses - such chanting will not produce the desire result very soon. Therefore one should diligently avoid offenses in chanting the holy name of the Lord."*
Vijaya-kumara: Now I can see that the aspiring devotee has no alternative but to be aware of the offenses in chanting the holy name. Please be kind and describe those offenses.
Babaji: There are ten offenses to the holy name. They are described in these words of the Padma Purana (Brahma-khanda 25.15-18):
"1. Blasphemy of the great saintly persons who are engaged in preaching the Hare Krishna maha-mantra, is the worst offense at the lotus feet of the holy name. The nama-prabhu, who is identical with Krishna, will never tolerate such blasphemous activities, even from one who passes as a great devotee. 2. In this material world, the holy name of Visnu is all-auspicious. Visnu's name, form, qualities, and pastimes are all transcendental, absolute knowledge. Therefore if one tries to separate the Absolute Personality of Godhead from His holy name or His transcendental form, qualities and pastimes, thinking them to be material, that is offensive. Similarly, to think the names of demigods such as Lord Shiva to be as good as the name of Lord Visnu is also blasphemous.*
"3. To consider the spiritual master to be material and therefor to envy his exalted position. 4. Blasphemy of Vedic literature, such as the four Vedas and the Puranas. 5. To give some interpretation on the holy name of the Lord. 6. to consider the glories of the holy name to be imaginary. 7. To think that since the Hare Krishna mantra can counteract all sinful reactions one may therefore go on with his sinful activities and then at the same time chant the Hare Krishna mantra to neutralise them is the greatest offense at the lotus feet of Hari-nama. One who thinks in this way cannot be purified by any means, such as by austerities or by the various punishments of Yamaraja.*
"8. It is a great offense to consider the chanting of the Hare Krishna mantra to be equal to the performance of religious ceremonies, following austere vows, practicing renunciation, and fire sacrifices, which are all materialistic auspicious activities. 9. It is an offense to preach the glories of the holy name to those who will not hear, to those who are atheistic and those who have no faith in the chanting of the holy name.*
"10. That lowest among men, who, even after hearing the glories of the transcendental holy name of the Lord, continues in a materialistic concept of life, thinking, 'I am this body, and everything belonging to this body is mine (aham mameti)', and does not show respect and love for the chanting of the Hare Krishna maha-mantra is an offender to the holy name."*
Vijaya-kumara: Please kindly explain each verse separately so I may understand the offenses.
Babaji: Two offenses are described in the first verse. The first offense is blasphemy of the great saintly persons who have renounced karma, dharma, jnana and yoga, and have completely taken shelter of the holy name. That is a very great offense. And why should it not be a great offense? The holy name of Lord Hari will not excuse the blasphemy of great souls who properly preach the glories of the holy name to the world. The holy name is quickly merciful to persons who chanting the holy name in the company of the most saintly devotees and who avoid blaspheming devotees attached to the holy name.
Vijaya-kumara: I can understand the first offense very easily. O master, please explain the second offense.
Babaji: In the second half of the verse we are discussing, the second offense is described. This offense may be explained in two ways. The first explanation is this: Lord Visnu and Lord SadaShiva are the leaders of the demigods. To see that Their qualities, names, and other features show that They are both independent of each other is an offense to the holy name. The idea that Lord Visnu may be a supreme controller, but Lord Shiva is also a supreme controller, and he is independent of Lord Visnu, is an idea that leads to bhava-isvara-vada, the idea that there are many independent gods. That idea is a great obstruction blocking the path of unalloyed devotional service. The truth is that Lord Shiva and the other demigods have no power independent of Lord Visnu. If one understands in this way, then he does not commit this offense to the holy name. The second interpretation is this: To think that the name, form, qualities and pastimes of the all-auspicious (Shiva) Supreme Personality of Godhead are different from the transcendental and eternally perfect spiritual body of the Lord is an offense to the holy name. The truth is that Krishna's for, Krishna's name, Krishna's qualities, and Krishna's pastimes are all spiritual. They are not different from each other. A person who understands this theoretically (jnana) and practically (vijnana) when he chants the holy name of Lord Krishna does not commit this offense to the holy name. It is with this knowledge that one should chant the holy name of the Lord.
Vijaya-kumara: I understand the first and second offenses. By your mercy I have understood that Lord Krishna's form is spiritual and not material, that He is not different from His qualities, names, parts-and-parcels, and all else in relation to Him. A person who takes shelter of the holy name is obliged to learn the truth of matter and spirit by approaching the feet of a bona-fide spiritual master. Now please explain the third offense.
Babaji: One should have unwavering devotion to the spiritual master who gives one the holy name, for the holy name is the highest of all spiritual activities. A person who disrespects the spiritual master who gives the holy name, a person who thinks that although his spiritual master may be learned in the scriptures describing the holy name, he is not learned in Vedanta and other philosophies, a person who then thinks he knows more about philosophy than his spiritual master, commits an offense to the holy name. No teacher is superior to the spiritual master who knows the truth of the holy name. Therefore to think lightly of him is an offense to the holy name.
Vijaya-kumara: O master, if we are purely devoted to you, then our lives will be auspicious. Now please be merciful and explain the fourth offense.
Babaji: In the Sruti sastras it is said that chanting the holy name is the best of all spiritual activities. There it is said (the Vedas, quoted in Hari-bhakti-vilasa 11.510-512):
"O Lord Visnu, now that we understand the truth, we worship the glory of Your holy name.*
"Om Tat Sat Om. I offer my respectful obeisances to the feet of the Supreme Personality of Godhead. To attain liberation, the pure devotees chant and hear His transcendental holy names.*
"As far as they can understand You, the sages in ancient times chanted the glories of You, who are perfect and complete, and who are the father of the Vedas. O Lord Visnu, now that we understand the truth, we worship the glory of Your holy name."*
In this way it is seen that all the Vedas and all the Upanisads chant the glories of the holy name. To blaspheme all these scriptures is an offense to the holy name. If one honours the scriptures but blasphemes the parts of the scriptures that teach the glories of the holy name, one commits an offense to the holy name. Because of this offense one will not feel attracted to the holy name. Fully aware that the holy name is the crest jewel of all the Vedas, one should respectfully chant the holy name.
Vijaya-kumara: O master, your mouth is showering nectar on us! Now we thirst to learn about the fifth offense.
Babaji: The fifth offense to the holy name of Lord Hari is to give some interpretation on the holy name of the Lord. In the Jamini-samhita it is said:
"Persons who give the interpretation that the glories of the holy name as described in the Sruti-, Smrti and Puranas are exaggerations, live always in hell."
In the Brahma-samhita, the Supreme Personality of Godhead explains to Bodhayana:
"Any person who, after hearing the descriptions of the various benefits obtained by chanting the holy name thinks these benefits are exaggerated, I throw into a host of sufferings and torture in many horrible ways."
The scriptures explain that the holy name has all the powers of the Supreme Personality of Godhead Himself. The holy name is perfectly spiritual. Therefore it has the power to deliver one from the cycle of birth and death. In the Visnu-dharma Purana it is said:
"My dear king, this word Krishna is so auspicious that anyone who chants this holy name immediately gets rid of the resultant actions of sinful activities from many, many births."*
In the Brhan-Naradiya Purana it is said:
"O best of the brahmanas, chanting Lord Hari's holy names is the only way the people can become free of all sins. I do not see any other way."
In the Brhad-Visnu Purana it is said:
"A person who chants the holy name of Krishna can at once counteract the resultant actions of more sinful activities than he is able to perform."*
These descriptions of the holy name's glories are all completely true. However, when they hear these descriptions, persons who earn their livelihood by performing the rituals of karma or teaching the impersonal speculations of jnana, in order to protect their livelihood, say these descriptions are all exaggerations. Their interpretation is this: "The scriptures' descriptions of the glories of the holy names are not really true. Exaggerated descriptions of the benefits brought by chanting are given so that the mind may be attracted to the holy name." Persons who commit this offense do not attain attraction to the holy name. Therefore, with full faith in the words of scripture, you should chant the holy name of Lord Hari. But you should avoid the company of people who give the interpretation that the glories of the holy name are exaggerated. If somehow you see such a person, you should at once bathe while still wearing all your clothing. That teaching Lord Gauranga has given.
Vijaya-kumara: O master, it is not easy for householders to chant the holy name purely. And why not? They are always surrounded by non devotees who are all offenders to the holy name. Brahmana panditas like myself find it very hard to have the company of pious devotees. O master, please be merciful and give me the spiritual strength to avoid the company of non devotees. As I hear the words from your mouth, my faith grows more and more strong. Now please explain the sixth offense.
Babaji: The sixth offense is to consider the glories of the holy name to be imaginary. The impersonalists and fruitive workers think that the Supreme is formless and nameless. They think the sages invented the names Rama, Krishna and the other names of the Lord to help the people attain perfection. Persons who accept this conclusion are offenders to the holy name. The truth is that the holy name is spiritual and eternal. The holy name appears only on spiritual senses engaged in devotional service. Taking lessons from the bona fide spiritual master and the holy scriptures, you should understand that the holy name is real, spiritual and eternal. The holy name will not be merciful to you if you think he is imaginary.
Vijaya-kumara: O master, before we had taken shelter of your feet, which bring freedom from fear, we stayed in the company of fruitive workers and nyaya logicians and we thought as they did. Now, by your mercy, we have thrown those ideas far away. Please be merciful and now explain the seventh offense.
Babaji: To think that since the Hare Krishna mantra can counteract all sinful reactions one may therefore go on with his sinful activities and then at the same time chant the Hare Krishna mantra to neutralise them is an offense at the lotus feet of Hari-nama. A person who commits sins expecting that the holy name will purify him does not become purified even by practicing austerities. And why not? His action is counted among the offenses to the holy name. Its only atonement is the atonement that removes offenses to the holy name. That is the only way it is removed.
Vijaya-kumara: O master, in this world no sin exists that is not destroyed by chanting the holy name. Why, then does the holy name not destroy this sin? Why is it counted among the offenses to the holy name?
Babaji: Baba, on the day when a living entity purely takes shelter of the holy name, from that day forward all his sinful reactions, either prarabdha (that have already begun to bring suffering) or aprarabdha (that will bring suffering in the future), are at once destroyed. Eventually the holy name gives him prema (pure love of God). A person who purely takes shelter of the holy name throws sinful desires far away. He does not even desire the benefits attained by performing material pious deeds. He throws talk of material piety and sin far away. Neither is he attracted to impersonal liberation. Thus a person who purely chants the holy name does not commit sins. However, if a person commits offenses while he chants the holy name his chanting is namabhasa (a reflection of the holy name). It is not pure chanting of the holy name. In the stage of namabhasa, the chanter's past sins are all destroyed and at present he is not attracted to sinning. However, some remnant of past sinful habits remains and only gradually is destroyed. It is because of past habits the chanter accidentally commits some sins, the namabhasa (reflection of the holy name) throws that sin far away. However, if a person who takes shelter of the holy name thinks, "The chanting of the holy name destroys all sins. If I commit a sin, then the holy name will then destroy that sin." and if he then commits sins expecting to be forgiven, his sinful action is an offense to the holy name.
Vijaya-kumara: Now please explain the eighth offense and thus make us happy.
Babaji: It is a great offense to consider the chanting of the Hare Krishna mantra to be equal to following the varnasrama-dharma, giving charity, performing religious ceremonies, following austere vows, practicing renunciation and performing fire sacrifices, astanga-yoga and other like deeds, which are all materialistic auspicious activities. These and the other pious deeds described in the scriptures are all material activities. However, the holy name of the Lord is beyond the world of matter. The pious activities described here are all means to attain certain goals. The final goal is spiritual in nature. All these pious deeds are means. They are not goals. However, the holy name of Hari is a means during the period of sadhana-bhakti, and a final goal when the devotee reaps the fruit of his spiritual activities. Therefore ordinary material pious activities are not equal to chanting the holy name of Lord Hari. A person who thinks ordinary material pious activities are equal to chanting the holy name of Lord Hari commits an offense to the holy name. Material pious deeds bring only very small and pathetic benefits. A person who prays that the holy name grant him these pathetic material benefits commits an offense to the holy name. And why not? Such a persons thinks material pious deeds are equal to chanting the holy name. A person who knows that material pious deeds bring only small and pathetic results and who understands that the holy name of Lord Hari is perfectly spiritual has the knowledge called 'abhidheya-jnana (knowledge of how one makes spiritual advancement by engaging in devotional service).
Vijaya-kumara: O master, now I understand that nothing is equal to the holy name of Lord Hari. Now please explain the ninth offense. My heart thirsts to hear of it.
Babaji: The Vedas teach that the chanting of Lord Hari's holy name is the best of all spiritual activities. A person who has faith in unalloyed devotional service is naturally qualified to chant the holy name of Lord Hari. Persons who have no such faith are naturally averse to spiritual activities. When they hear the holy name they are not attracted to it. To teach such persons about the holy name is an offense. Chanting the holy name of Lord Hari is the best of all spiritual activities. The holy name brings auspiciousness to everyone. Therefore the teaching is that it is best to chant the holy name and allow such persons to hear the chanting. However, without first seeing that the recipient is properly qualified, one should not give initiation into the chanting of the holy name. When you become a parama-bhagavata (great devotee of the Lord), the you will have transcendental potency. By the Lord's mercy you will have the power to give people faith in the holy name. To such persons you may teach the truth about the holy name of Lord Hari. As long as you remain a madhyama-Vaishnava (intermediate devotee of the Lord) you should avoid the faithless, the non devotees and the persons who hate the Lord.
Vijaya-kumara: O master, pushed by greed for fame and money, many spiritual masters initiate unqualified persons in the chanting of Lord Hari's holy name. What is the status of these spiritual masters?
Babaji: They are offenders to the holy name.
Vijaya-kumara: Please be merciful and explain the tenth offense.
Babaji: A resident of the material world who is intoxicated with the idea, "I am wealthy and glorious. I have many servants and followers", and who on some rare occasions thinks favourably about renunciation or has a glimpse of spiritual understanding, or hears the glories of the holy name from panditas, but does not earnestly love the holy name as he should, commits an offense to the holy name. To teach these persons, the Lord says in Sri Siksastaka (verse 2):
"O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna 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 chanting Your holy names, but I am so unfortunate that I have no attraction for them."*
Baba, avoid these ten offenses and chant Lord Hari's holy name always. Then the holy name will quickly be merciful to you, give you prema (pure love of God) and turn you into a parama-bhagavata (a great devotee of the Lord).
Vijaya-kumara: O master, now I see that the impersonalists, fruitive workers, and yogis are all offenders to the holy name. When many people gather together to chant the holy name (sankirtana) is it right for a pure Vaishnava to join them?
Babaji: If offenders to the holy name are prominent among the chanters, then it is not right for a true Vaishnava to join them in chanting. However, if the chanters are mostly pure Vaishnavas or Vaishnavas whose chanting is on the level of namabhasa (the reflection of the holy name), then there is no harm. In truth it is good. That chanting brings spiritual happiness. Now it is late at night. Tomorrow you will hear more about namabhasa.
Their voices choked with love for the holy name, Vijaya-kumara and Vrajanatha offered prayers to the saintly babaji, touched the dust from his feet, and, signing the song "Hari haraye namah", began walking to Bilva-puskarini.

Chapter Twenty-five
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata Namaparadha-vicara)
Eternal religion and Sambandha, Abhidheya and Prayojana (Offenses to the Holy name)
The next evening, at dusk, Vijaya-kumara and Vrajanatha approached the saintly babaji and offered dandavat obeisances to him. When it was appropriate, Vijaya-kumara said, "o master, please be merciful and fully explain namabhasa (the reflection of the holy name). We thirst to hear about the holy name." The saintly babaji replied, "You are very fortunate. To understand the holy name you should first understand three things: 1. nama (the pure chanting of the holy name), 2. namabhasa (the reflection of the holy name) and 3. namaparadha (offenses to the holy name). Now I will explain about namabhasa. The reflection of the holy name is called 'namabhasa'.
Vijaya-kumara: What kind of reflection is it, and how many kinds of reflection are there?
Babaji: The word 'abhasa' has three definitions: 1. kanti (light), 2. chaya (shadow) and 3. pratibimba (reflection). An effulgent object manifests light and also creates shadows. In this way the sun of the holy name manifests as nama-chaya (the shadow of the holy name) and nama-pratibimba (the reflection of the holy name). The wise speak of 'bhakty-abhasa" (the partial presence of devotional service), "bhavabhasa' (the partial presence of ecstatic love of God), 'namabhasa' (the partial presence of the holy name), and 'Vaishnavabhasa' (being a Vaishnava in part). Each of these 'abhasas' is divided into two aspects: 'pratibimba' (reflection) and 'chaya' (shadow).
Vijaya-kumara: How are bhakty-abhasa, bhavabhasa, namabhasa, and Vaishnavabhasa related to each other?
Babaji: A Vaishnava chants the holy name of Lord Hari. If he chants the holy name with bhakty-abhasa, then the holy name manifests before him as namabhasa, and he himself is a Vaishnavabhasa. The words bhava and bhakti refer to the same thing. They are called by different names because one is contracted and the other expanded.
Vijaya-kumara: In what condition of life is one a Vaishnavabhasa?
Babaji: In Srimad Bhagavatam (11.2.47) it is said:
"A prakrta, or materialistic devotee does not purposefully study the sastra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-praya (neophyte devotee), or bhaktabhasa, for he is a little enlightened by Vaishnava philosophy."
The word 'sraddha' (faith) in this verse means 'sraddhabhasa' (the partial presence of faith). And why not? When faith is directed to the Lord alone and not to the Lord's devotees, such faith is called chaya (shadow) or pratibimba (reflection). That is the faith of ordinary materialist people. It is not the spiritual faith of pure devotional service. Because a bhaktabhasa (a person who is partially a devotee) has faith and worship that are material (prakrta) in nature, a bhaktabhasa devotee is also called a 'prakrta-bhakta' or a "Vaishnavabhasa'. Lord Mahaprabhu said that Hiranya-Govardhana was a 'Vaishnava-praya'. The word "Vaishnava-praya' means 'a person who, wearing beads, tilaka markings and other things, looks like a true Vaishnava, although his chanting of the holy name is only namabhasa'. Such a person is not a true Vaishnava or a 'suddha-Vaishnava" (pure Vaishnava).
Vijaya-kumara: If an impersonalist accepts the various outward markings of a Vaishnava and chants the holy name, is he then a Vaishnavabhasa?
Babaji: No. They cannot be called 'Vaishnavabhasa'. They are offenders. They should be called "Vaishnavaparadhi" (offenders to the Vaishnavas). They who take shelter of pratibimba-namabhasa (the reflection of the holy name) and pratibimba-bhavabhasa (the reflection of ecstatic love for the Lord) may be called Vaishnavabhasa. But it is not right to call the great offenders by the name "Vaishnava". They should be called something else.
Vijaya-kumara: O master, please explain more clearly the nature of the pure chanting of the holy name, so we may understand it better.
Babaji: When a person who chants the holy name is 'anyabhilasita-sunya' (free of all material desires), 'jnana-karmady-anavrta' (free of impersonalism and fruitive work), and 'anukulya-bhava' (favourable to Lord Krishna), then his chanting is pure chanting of the holy name. Here the word 'anyabhilasa' does not refer to the desire to taste the transcendental bliss that comes when the spiritual holy name is openly manifested. "anyabhilasa' here refers to the desire to attain impersonal liberation or freedom from sins as the result of one's chanting of the holy name. If these desires are present, then one's chanting of the holy name will not be pure. If one is not free from the desire to enjoy the so-called benefits obtained by jnana (impersonal speculation) and karma (fruitive work), then his chanting of the holy name will not be pure either. If one throws far away all feelings of enmity toward the Lord, and maintains only favourable emotions directed to the Lord, then one's chanting of the holy name will be pure. In this way you can see that when one's chanting is free of namaparadha (offenses to the holy name) and namabhasa (the partial manifestation of the holy name), then his chanting is suddha-nama (the pure chanting of the holy name), Lord Gauracandra, the purifier of the Kali-yuga has described this pure chanting in the following words:
"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 ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly."*
Vijaya-kumara: O master, how are namabhasa and namaparadha different?
Babaji: Namabhasa is not suddha-nama (the pure chanting of the holy name). In one circumstance the chanting of the holy name is called 'namabhasa' and in another circumstance it is called 'namaparadha'. When out of bewilderment and foolishness one does not chant the holy name purely, his chanting is called 'namabhasa'. On the other hand, when a rascal impersonalist who yearns to attain impersonal liberation chants the holy name, or when a hedonist who yearns after material pleasures chants the holy name, their impure chanting is called 'namaparadha' (offense to the holy name). I have already described to you the ten offenses. If a sincere person out of ignorance commits these offenses, his chanting is namabhasa. This should be understood: As long as one's chanting is namabhasa and does not have the nature of namaparadha, then one may hope that one day he will rise above namabhasa and attain suddha-nama (the pure chanting of the holy name). As long as one is in the stage of namaparadha it will not be easy for him to chant the holy name purely. I have already explained how one becomes free from namaparadha (offenses to the holy name). Aside from that, there is no other method by which one can attain auspiciousness.
Vijaya-kumara: What should a person whose chanting is namabhasa do to turn his namabhasa chanting into suddha-nama (the pure chanting of the holy name)?
Babaji: By associating with pure devotees one quickly becomes attracted to pure devotional service. When the holy name dances on the tongue of such a person, that chanting is suddha-nama (pure chanting of the holy name). However, such a person must scrupulously avoid the association of persons whose chanting is namaparadha. And why not? If he associates with them, he will not be able to chant the holy name purely. Association with saintly devotees is the only way for the individual soul to attain auspiciousness. For this reason Lord Gauracandra, who is the master of our lives, taught Sanatana Gosvami that association with saintly devotees is the root from which devotional service grows. When one associates with saintly devotees and avoids the association of non devotees and women, he will be able to chant the holy name of Lord Krishna properly.
Vijaya-kumara: O master, does this mean that if a man does not renounce the association of his wife he will not be able to chant the holy name purely?
Babaji: One should renounce association with women. When a householder Vaishnava associates with his wife and he lives Vaishnava household life in an unattached way, that is not what is meant here by "association with women". When a man has a material attachment to a woman or a woman has a material attachment to a man, that is what is meant here by 'association with women'. A householder may remain in family life, and if he is free from material attachment he can chant Lord Krishna's holy name purely and he can attain the final goal of life.
Vijaya-kumara: O master, what are the different kinds of namabhasa?
Babaji: In Srimad Bhagavatam (6.2.14) it is said:
"One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly (to indicate something else), jokingly, for musical entertainment, or even neglectfully. This is accepted by all the learned scholars of the scriptures."*
Vijaya-kumara: O master, what does it mean to 'chant indirectly' (sanketya)?
Babaji: At the moment of his death Ajamila called for his son, who was named Narayana. By speaking the word "Narayana", which is a name of Lord Krishna, Ajamila attained the benefit brought by chanting the Lord's name indirectly. The mlecchas use the words 'Harama! Harama!", which means "Pig"!, to show their horror and contempt. However, these words mean "Ha Rama!" (O Lord Rama!). By chanting the Lord's holy name in this indirect way, the mlecchas become free from Yamaraja's grip. Namabhasa (the glimpse of the holy name) brings liberation. That is the conclusion of all the scriptures. The holy names of Lord Mukunda (Krishna) are not different from the Lord Himself. Therefore a person who says the word "Mukunda" touches Lord Mukunda directly. In this way he easily attains liberation. By following the path of impersonal speculation one attains liberation only after much difficulty. But by namabhasa (the glimpse of the holy name)everyone attains liberation very easily.
Vijaya-kumara: O master, many arrogant impersonalist scholars, mlecchas completely ignorant of the truth and demons who stand opposed to all spiritual goals attained liberation by jokingly (parihasya) chanting the holy name. This I have read in many places in the scriptures. Please describe this joking chanting of the holy name.
Babaji: When a person disrespectfully chants the holy name that is called 'stobha'. As a Vaishnava chants the holy name aloud, a blasphemer may approach and say, "He, your 'Hari Kesta' will bring everything to you!" By thus chanting the holy name, even disrespectfully, the blasphemer will eventually attain liberation. That is the power of the holy name.
Vijaya-kumara: What is chanting the holy name neglectfully (helana)?
Babaji: That is chanting the holy name without honouring it. In the Prabhasa-khanda it is said:
"Krishna's name is the sweetest of sweet things, the most auspicious of all auspicious things, the transcendental fruit of the vine of all Vedic literature. O best of the Bhrgus, chanted even once, either with faith or contempt, it delivers the chanter."
In this verse the word 'sraddhaya' means 'with respect' and 'helaya' means 'without respect'. The words 'nara-matram tarayet' mean that the holy name delivers even the yavanas.
Vijaya-kumara: Is it not an offense to chant the holy name without showing respect?
Babaji: If it is done because of a demonic nature it is an offense. But if it is done because of ignorance, it is namabhasa (a glimpse of the holy name).
Vijaya-kumara: Please explain what benefit namabhasa brings and what benefit it does not bring?
Babaji: Sense pleasures (bhukti), liberation (mukti) and the eighteen yogic perfections are included among the benefits namabhasa brings. However, pure love for Lord Krishna (Krishna-prema) which is the highest goal of life, is not granted by namabhasa. If a person whose chanting is on the level of namabhasa associates with a pure devotee (suddha-bhakta), then the chanter can come to the level of a madhyama-Vaishnava (intermediate devotee). From that status he can become further elevated, attain pure devotion, chant the holy name purely, and finally attain pure love for Lord Krishna (Krishna-prema).
Vijaya-kumara: O master, in this world there are many devotees who are on the platform of Vaishnavabhasa. They have the outward marks of a Vaishnava and they diligently chant the holy name although their chanting is on the level of namabhasa. Even though they chant, after many days they still do not attain pure love for Lord Krishna (Krishna-prema). Why is that?
Babaji: The reason is confidential. It is this: Persons on the level of bhakty-abhasa (a glimpse of devotional service) are certainly eligible to eventually attain pure devotional service. However, if such persons mistakenly think impure persons, persons who do not have unalloyed devotion to the Lord, to be great saints, and if by this bad association they eventually associate with impersonalists and other offenders, by that bad association they also become offenders to the pure Vaishnavas. In this way their path of gradual spiritual advancement becomes checked. Thus by bad association they come to accept the doctrines of the impersonalists or other offenders. In this way they wander far away from pure devotional service and eventually they become offenders. However, if, because of past pious deeds they are able to shun bad association and remain in the association of good devotees, then they eventually will become pure Vaishnavas.
Vijaya-kumara: O master, what result is obtained by namaparadha (offenses to the holy name)?
Babaji: Even if they were multiplied millions of time, the five sins would not equal an offense to the holy name. You can very easily see the result reaped by offending the holy name.
Vijaya-kumara: O master, a person who offends the holy name certainly reaps an inauspicious result. Still, does he not also obtain a good result because he has spoken the syllables of the holy name?
Babaji: The holy name fulfils the chanter's desires, whatever they are. However, to the offensive chanter the holy name will not give pure love for Lord Krishna (Krishna-prema). Eventually the offensive chanter must taste the result of his offenses. However, a person who, although he commits offenses to the holy name, regularly chants the holy name will attain the result of his chanting. After some time his chanting will become a great transcendental pious deed. As that transcendental pious deed grows greater and greater, he will attain the association of saintly devotees who devotedly chant the holy name in a pure way. Thus by always chanting the holy name, the offender eventually becomes free of his offenses to the holy name. By following this path even impersonalists gradually become sincere devotees of Lord Hari.
Vijaya-kumara: By chanting the holy name only once a person is freed from all sins. Why, then should one chant the name always?
Babaji: Offenders to the holy name have hearts and activities that are always impure. They are naturally averse to the Lord. They are never attracted to saintly persons, holy objects, or holy times. They are naturally attracted to evil persons, evil theories, and evil deeds. However, constant chanting of the holy name turns them away from evil persons and evil deeds. Free from bad association, they come to chant the holy name purely. The holy name then gives them the strength to proceed on the spiritual path.
Vijaya-kumara: O master, from your saintly mouth flows a nectar stream of the descriptions of the holy name, a stream that flows through the cave of our ears and into our hearts. Drinking from this stream makes us intoxicated with the nectar of love for the holy name. Now we understand the difference between nama (the pure chanting of the holy name), namabhasa (a glimpse of the holy name), and namaparadha (offensive chanting of the hol

Jaiva-dharma (The Universal Religion)

by Srila Bhaktivinoda Thakur

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