The Nectar of The Holy Name
Compilation of A.C. BV Swami Maharaja Srila Prabhupada's teachings
by Subhananda Prabhu
The Holy Name: The Universal and Supreme Religion for this Age
Part Two: The Theology of the Holy Name: Part 2 B.
The Transcendental Effects of the Holy Name
The Holy Name Revives One's Dormant, Eternal Krsna Consciousness
10.
The Holy Name Liberates One from the Miseries of Material Existence
How bhakti−yoga can be practiced is explained in this verse. Srila Rupa Gosvami has said that anyone who has dedicated his life to the service of the Lord (iha yasya harer dasye) by his activities, his mind and his words (karmana manasa gira) may stay in any condition of life (nikhilasv apy avasthasu) and yet is no longer actually conditioned but is liberated (jivan−muktah sa ucyate). Even though such a devotee is in a material body, he has nothing to do with this body, for he is transcendentally situated. Narayana−parah sarve na kutascana bibhyati: because a devotee is engaged in transcendental activities, he is not afraid of being materially embodied. (S.B. 6.17.28) illustrating this liberated position, Sri Caitanya Mahaprabhu prayed, mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi: "All I want is Your causeless devotional service in My life, birth after birth." (Siksastaka 4) Even if a devotee, by the supreme will of the Lord, takes birth in this material world, he continues his devotional service. When King Bharata made a mistake and in his next life became a deer, his devotional service did not stop, although some slight chastisement was given to him because of his negligence. Narada Muni says that even if one falls from the platform of devotional service, he is not lost, whereas nondevotees are lost entirely because they are not engaged in service. Bhagavad−gita (9.14) therefore recommends that one always engage at least in chanting the Hare Krsna maha−mantra:
satatam kirtayanto mam yatantas ca drdha−vratah namasyantas ca mam bhaktya nitya−yukta upasate
"Always chanting My glories, endeavoring with great determination, bowing down before Me, the great souls perpetually worship Me with devotion." (Srimad−Bhagavatam 10.2.37)
Even if one chants the holy name imperfectly, he still easily attains liberation:
[A disciple of Prakasananda Sarasvati to an assembly of disciples]: ¯"In this age of Kali, one cannot attain liberation without taking to the devotional service of the Lord. In this age, even if one does not chant the holy name of Krsna perfectly, he still attains liberation very easily." (Sri Caitanya−caritamrta Madhya−lila 25.30)
By chanting the holy name, one is liberated and attains love of Godhead:
As a result of chanting the Hare Krsna maha−mantra, one makes such great advancement in spiritual life that simultaneously his material existence terminates and he receives love of Godhead. The holy name of Krsna is so powerful that by chanting even one name, one very easily achieves these transcendental riches. (Sri Caitanya−caritamrta Adi−lila 8.28)
In spite of enjoying material facilities, people can be liberated in this very life by chanting the holy name: [Maitreya to Vidura]: Thus Svayambhuva Manu was a saintly king. Although absorbed in material happiness, he was not dragged to the lowest grade of life, for he always enjoyed his material happiness in a Krsna conscious atmosphere.
The kingly happiness of material enjoyment generally drags one to the lowest grade of life, namely degradation to animal life, because of unrestricted sense enjoyment. But Svayambhuva Manu was considered as good as a saintly sage because the atmosphere created in his kingdom and home was completely Krsna conscious. The case is similar with the conditioned souls in general; they have come into this material life for sense gratification, but if they are able to create a Krsna conscious atmosphere, as depicted here or as prescribed in revealed scriptures, by temple worship and household Deity worship, then in spite of their material enjoyment they can make advancement in pure Krsna consciousness without a doubt. At the present moment, modern civilization is too much attached to the material way of life, or sense gratification. Therefore, the Krsna consciousness movement can give the people in general the best opportunity to utilize their human life in the midst of material enjoyment. Krsna consciousness does not stop them in their propensity for material enjoyment, but simply regulates their habits in the life of sense enjoyment. In spite of their enjoying the material advantages, they can be liberated in this very life by practicing Krsna consciousness by the simple method of chanting the holy names of the Lord−Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. (Srimad−Bhagavatam 3.22.34)
To get freedom from death one should invite Yamaraja to kirtana of the holy name: [Saunaka Rsi to Suta Gosvami]:
O Suta Gosvami, there are those amongst men who desire freedom from death and get eternal life. They escape the slaughtering process by calling the controller of death, Yamaraja.
The living entity, as he develops from lower animal life to a higher human being and gradually to higher intelligence, becomes anxious to get free from the clutches of death. Modern scientists try to avoid death by physiochemical advancement of knowledge, but alas, the controller of death, Yamaraja, is so cruel that he does not spare even the very life of the scientist himself. The scientist, who puts forward the theory of stopping death by advancement of scientific knowledge, becomes himself a victim of death when he is called by Yamaraja. What to speak of stopping death, no one can enhance the short period of life even by a fraction of a moment. The only hope of suspending the cruel slaughtering process of Yamaraja is to call him to hear and chant the holy name of the Lord. Yamaraja is a great devotee of the Lord, and he likes to be invited to kirtanas and sacrifices by the pure devotees, who are constantly engaged in the devotional service of the Lord. Thus the great sages, headed by Saunaka and others, invited Yamaraja to attend the sacrifice performed at Naimisaranya. This was good for those who did not want to die. (Srimad−Bhagavatam 1.16.17)
Mayavadis cannot tolerate scriptural statements indicating the ease of attaining liberation through pure chanting of the holy name:
At the house of Hiranya and Govardhana Majumadara, a person named Gopala Cakravarti was officially the chief tax collector. This Gopala Cakravarti lived in Bengal. His duty as chief tax collector was to collect 1,200,000 coins to deposit in the treasury of the emperor. He had handsome bodily features, and he was learned and youthful, but he could not tolerate the statement that simply by glimpsing the awakening of the Lord's holy name one can attain liberation. This young man, Gopala Cakravarti, became very angry upon hearing the statements of Haridasa thakura. He immediately criticized him. "O assembly of learned scholars," he said, "just hear the conclusion of the emotional devotee. After many millions upon millions of births, when one is complete in absolute knowledge, one still may not attain liberation, yet this man says that one may attain it simply by the awakening of a glimpse of the holy name." Haridasa thakura said, "Why are you doubtful? The revealed scriptures say that one can attain liberation simply by a glimpse of offenseless chanting of the holy name. For a devotee who enjoys the transcendental bliss of devotional service, liberation is most insignificant. Therefore pure devotees never desire to achieve liberation.
'My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so−called happiness, including even brahmananda, to be like the water contained in the hoofprint of a calf.'" Gopala Cakravarti said, "If one is not liberated by namabhasa, then you may be certain that I shall cut off your nose." Then Haridasa thakura accepted the challenge offered by Gopala Cakravarti. "If by namabhasa liberation is not available," he said, "certainly I shall cut off my nose." All the members of the assembly who had heard the challenge were greatly agitated, and they got up, making a tumultuous sound. Hiranya and Govardhana Majumadara both immediately chastised the brahmana tax collector. The priest named Balarama Acarya chastised Gopala Cakravarti. "You are a foolish logician," he said. "What do you know about the devotional service of the Lord? You have insulted Haridasa thakura. Thus there will be a dangerous position for you. You should not expect anything auspicious." Then Haridasa thakura got up to leave, and the Majumadaras, the masters of Gopala Cakravarti, immediately dismissed Gopala Cakravarti from their service. With all the members of the assembly, the two Majumadaras fell at the lotus feet of Haridasa thakura. Haridasa thakura was smiling, however, and he spoke in a sweet voice. "None of you are at fault," he said. "Indeed, even this ignorant so−called brahmana is not at fault, for he is accustomed to dry speculation and logic. One cannot understand the glories of the holy name simply by logic and argument. Therefore this man cannot possibly understand the glories of the holy name."
Vaisnavas strictly follow the directions of the sastras regarding how one can be liberated simply by a slight awakening of pure chanting of the holy name. Mayavadis cannot tolerate the statements of the sastras about how easily liberation can be achieved, for as stated in Bhagavad−gita, kleso 'dhikataras tesam avyaktasakta−cetasam: [Bg. 12.5] impersonalists must work hard for many, many births, and only then will they perhaps be liberated. Vaisnavas know that simply by chanting the holy name of the Lord offenselessly, one achieves liberation as a by−product. Thus there is no need to endeavor separately for liberation. Srila Bilvamangala thakura has said, muktih svayam mukulitanjali sevate 'sman: liberation stands at one's door, ready to render any kind of service, if one is a pure devotee with unflinching faith and reverence. This the Mayavadis cannot tolerate. Therefore the arinda pradhana, chief tax collector, although very learned, handsome and youthful, could not tolerate the statements of Haridasa thakura. (Sri Caitanya−caritamrta Antya−lila 3.190−206)