Sri Harinama Cintamani
a book in English by Bhaktivinode Thakura
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It’s book no. 56 published by Kadacha Editions!
| Table of Contents |
| Notes and thanks from the Editors |
| Introduction by Sri Bhaktivinoda Thakura |
| Words of enlightenment |
| Chapter 1 |
| Introduction to the glories of the Holy Name |
| The principle regarding Krishna |
| Krishna and His potencies |
| The three types of manifestations |
| Spiritual manifestation |
| The Spiritual World of Krishna is Vishnu-tattva and Pure Reality |
| Mixed virtue |
| The expansion of spiritual potencies |
| The material potency, Maya-tattva |
| The manifestation of the Jiva |
| The liberated Jiva |
| The captive or adverse Jiva |
| Even then, Krishna is merciful |
| Auspicious material works and Karma-kanda |
| The method of rising above this state |
| Jnana-kanda – the happiness of merging with Brahman |
| What is Brahman? |
| Those who are against Krishna |
| The sukritis of those who favor Bhakti |
| Wanting to please the Karmis and Jnanis, the Lord creates an indirect path |
| For the Karmis, the Indirect Path of Bhakti is Mixed with Karma |
| The indirect path of the Jnani |
| The indirect path method |
| The indirect path is difficult in Kali-yuga |
| Understanding that the Name is the Primary Path |
| Sadhya and Sadhana, and Upaya and Upeya are identical Paths and the Holy Name is Primary |
| Chapter 2 |
| Deliberation on the chanting of the Holy Name |
| The Greatness of Exclusive Bhajana |
| Sri Hari Dasa, the Acarya of the Holy Name |
| Symptoms of a Vaishnava |
| The symptoms of a superior Vaishnava |
| The symptoms of the highest Vaishnava |
| The intrinsic nature of the Holy Name |
| The Holy Name is eternally perfect |
| The eternal form of Krishna |
| The eternity of Krishna’s qualities |
| The eternity of Krishna’s pastimes |
| There is no difference between the spiritual Name, form, qualities and pastimes |
| The Holy Name is the basis of everything |
| The difference between a true Vaishnava and one who is a quasi-Vaishnava |
| In the world of Maya, only the Name of Krishna and the Jiva are spiritual |
| The difference between primary and secondary types of Holy Name |
| Primary Names |
| Secondary Names and their attributes |
| The various results from primary and secondary Names |
| The different results of the real Name and the semblance of the Name |
| The fault of interruption or separation |
| The two types of separation |
| The Mayavada conception of the separation of tattvas regarding the Name |
| The Name without separation is Suddha-nama |
| When the Anarthas are destroyed and Namabhasa is rejected, the divine Name manifests |
| One who has sraddha in the Holy Name is eligible for chanting. All potencies are within the Name |
| There are no barriers regarding place, time or impurity etc. regarding the Name |
| The Jivas of Kali-yuga who have firm faith in the Holy Name have the right to chant it |
| Accepting those things that are favorable to the Holy Name and rejecting those that are unfavorable |
| Chanting the Holy Name with unwavering concentration |
| Chapter 3 |
| A deliberation on Namabhasa |
| Namabhasa – Ignorance and anarthas are like clouds and fog |
| The fog of ignorance creates confusion about spiritual reality |
| The clouds of Anarthas – Thirst for material things, weakness of heart and offenses |
| End of Namabhasa |
| Relationship, Method and Realization |
| Knowledge of one’s relationship with Krishna |
| The result of Namabhasa |
| The attainment of Vaikuntha of Namabhasa |
| Indirect chanting, joking, disrespect and negligence – these are the four types of Namabhasa |
| The two types of Sanketa Namabhasa, or indirect chanting |
| Chanting as a joke |
| Chanting without respect |
| Chanting carelessly |
| Chanting with Sraddha and chanting with negligence are two different types of Namabhasa |
| Namabhasa destroys Anarthas and gives rise to Prema |
| The difference between Namabhasa and Namaparadha |
| Chaya and Pratibimba are two types of Abhasa – Chaya Namabhasa |
| A reflected glimmer of the Holy Name |
| The deception of Mayavada arises from Pratibimba Namabhasa |
| This deceptive Pratibimba Namabhasa is actually Namaparadha |
| The difference between Chaya Namabhasa and Pratibimba Namabhasa |
| Mayavada and Bhakti – How Mayavada philosophy is the opposite of Bhakti and is an offense |
| When the Mayavadi abandons his offense |
| By stating that Bhakti is not eternal, Mayavada is offensive |
| Through Namabhasa the Mayavadi obtains Sayujya, a Glimmer of Liberation |
| A Mayavadi never attains eternal bliss |
| He who chants Chaya Namabhasa does not follow deviant philosophies, but ultimately attains Suddha-nama |
| Devotees must certainly abandon the company of Mayavadis |
| Chapter 4 |
| Offenses to the Holy Name – Criticizing Sadhus |
| The ten types of offenses against the Holy Name |
| The First Offense – Criticizing Sadhus |
| Explanation of the two symptoms of a Sadhu: the natural and marginal qualities |
| Svarupa Laksana is the Chief Quality, and when Tatastha Laksana arises, they take shelter of That |
| One does not become a Sadhu by the outward signs of Varnasrama and various types of attire – the symptom of a Sadhu is exclusive surrender to Krishna |
| Symptoms of a Sadhu householder |
| The qualities of the Sadhu who has renounced family life |
| The only quality shared by both the head of the family and the renouncer |
| One who criticizes a Sadhu who has surrendered exclusively to Krishna, because of his previous sins, or because of remaining traces of such deeds, is an offender of the Holy Name |
| The quality of a Sadhu is that he takes exclusive shelter of Krishna, but it is arrogance to identify oneself as a Sadhu |
| A few short words on how to decide who is a Sadhu |
| A Vaishnava who is absorbed in the Name is a true Sadhu, and insulting him is an offense |
| The power transmission of a Vaishnava |
| To find fault with a Vaishnava is to criticize a Vaishnava – To find fault with his birth, his previous defects, those defects which have almost disappeared and his momentary defects |
| A Sadhu who takes shelter of the Holy Name commits no offense against the Devas and Sastras |
| The two types of bad association – Inappropriate association with women |
| Who is attached to women? |
| The Second Type of Bad Associations – Those who are not devotees of Krishna are of three types |
| Those who declare that the condemnation of all these people is an insult to the Sadhus must also be rejected |
| The glimmer of a Vaishnava, the materialistic Vaishnava, the marginal Vaishnava and the neophyte Vaishnava, all these words mean the same thing |
| The Intermediate Vaishnava |
| The highest Vaishnava |
| An intermediate Vaishnava has to serve the Sadhus |
| The materialistic devotee is qualified for Namabhasa |
| The intermediate Vaishnava is qualified for the Holy Name, but must be cautious regarding offenses to the Name |
| What should one do if one has offended a Sadhu? |
| Chapter 5 |
| The offense of considering the Devas as independent |
| The truth about Vishnu |
| The different Vibhinnamsa expansions of Vishnu and the fifty qualities possessed by the Jiva |
| Siva and other Devas are also Vibhinnamsa, but they are not ordinary Jivas since they possess fifty-five qualities |
| The sixty qualities present in Vishnu |
| Ignorant people consider Vishnu and other Devas to be equal |
| The conclusion regarding the debate between various doctrines |
| Duties of a Vaishnava family man |
| How does a Vaishnava perform the Dharma of the householder? |
| The rules for maintaining one’s life by observing the rules of the four Varnas |
| The rules for people of low birth |
| Living within Varna-Dharma, a resident of this world walks on the path of Bhakti |
| The pure knowledge that Vishnu is no different from His Name and qualities |
| The fallacious arguments and the offense of the Mayavadis |
| The relationship between Vishnu and Brahma Tattva |
| Understanding that Siva and Vishnu are no different |
| The difference in the conduct and tendencies of a devotee and a Mayavadi |
| The remedy for this offense |
| Chapter 6 |
| Neglecting or disobeying the Guru |
| The imprisoned Jiva must take shelter of an authentic Guru |
| The Brahmanas and other superior Varnas should be accepted as Gurus if they are qualified |
| The consideration of qualification is more important than Varna |
| A householder who renounces his home should take shelter of a Guru who is not a householder |
| The devotee who renounces his home should not reject his previous Guru |
| One who takes refuge in renunciation should accept a Guru who is a renunciate |
| Diksa and Siksa-Gurus should be given equal respect |
| One must behave according to the teachings of the Adi-Guru of the Sampradaya |
| One must accept a Guru within a Sampradaya |
| One never gets maximum benefit by accepting the krishna-mantra from a Mayavadi |
| Except a pure Vaishnava, no one else can be a Guru |
| The principle of Guru |
| Worship of the Guru |
| What kind of faith should one have in the Guru? |
| In what situation should one reject the Guru |
| Before the Guru-Disciple relationship, they must examine each other |
| After examining the pure Guru, one must accept them |
| Ways of serving the Guru |
| Chapter 7 |
| Criticizing the Sruti-sastra |
| The Vedas are the only proof |
| The ten fundamental teachings and nine proofs found in the Vedas |
| Hari is the Supreme Truth, the Possessor of All Powers and the Incarnation of Rasa |
| The principle of Jiva |
| The two different types of Jiva are eternally bound and eternally liberated |
| The conditioned Jiva |
| The liberated Jiva |
| The Jiva in relation to simultaneous unity and difference |
| The seventh Prameya concerns Sambandha-jnana |
| Abhideya, the Nine Processes of Bhakti |
| The goal is Krishna-prema |
| Criticizing the teachings of the Sruti is an offense |
| The various philosophies that oppose the Vedas |
| Those who study these philosophies criticize the Srutis |
| All these doctrines insult the Srutis |
| The Mayavadi philosophy, which is contrary to the Vedas, is the most corrupt |
| Consulting the Srutis is the method of purification |
| The Vedas only give instructions on pure Nama-bhajana |
| The teachings of the Tamasika Tantras are opposite to the Vedas |
| The need for mercy by Maya Devi |
| The remedy for this offense |
| Chapter 8 |
| The offense of interpreting the Holy Name |
| The glories of Nama |
| Krishna’s name is the greatest of all |
| Those who use semantics with the Name certainly enter a hellish condition |
| The Name results are real. There is no need to exaggerate them |
| One should not abandon the idea that the results of karma are exaggerated |
| The Name is spiritual, it does not need any interpretation |
| With Namabhasa one obtains all the results of karma and brahma-jnana |
| Those who doubt the results of Nama do not get any auspiciousness |
| The Potency of The Name has Limitless Qualities which are Greater than the Potencies of Karma and Jnana |
| The remedy for this Aparadha |
| Chapter 9 |
| The mentality of committing offenses relying on the strength of the Holy Name |
| Accepting the Name removes all Anarthas |
| Previous sins and traces of sins flee very quickly |
| Atonement is not required for those who engage in offenses out of foolishness |
| Considering the new sins committed by one who has taken refuge in the Name and performing them on the strength of the Name |
| The difference between acts performed by delusion and acts performed deliberately |
| The sinner who takes refuge in Nama remains far away, he who is absorbed in thinking of sense gratification offends the Name |
| A deceiver who makes a false display of faith in the Holy Name, but engages in sins renounces like monkeys do |
| Those who cannot take refuge in the Name without duplicity will inevitably commit this offense |
| Those people who chant Namabhasa and associate with such cheaters commit an offense |
| The ten kinds of offenses cannot affect one who takes refuge in Suddha-nama |
| How long does it take to become immune to this dangerous aparadha? |
| The remedy for this offense |
| Chapter 10 |
| Giving instructions on the Name to those who do not have Sraddha |
| Resolute confidence in the Name makes you qualified |
| One becomes an offender of the Name by offering it to a person who does not have Sraddha |
| If someone without Sraddha asks for the Name, what is the correct course? |
| The remedy for this offense |
| The Lord’s instructions on this point |
| The result of this offense |
| Initially, faith should be given, then instructions on the Name can be given |
| Chapter 11 |
| Equating the Holy Name with other auspicious activities |
| The intrinsic nature of the Name |
| Krishna’s feet are the focus. Those with different qualifications achieve many different types of results |
| The intrinsic nature of karma: all other virtuous activities are completely material. The goal is transcendental |
| Attaining the highest result through virtuous actions |
| With these methods there is a delay in achieving perfection |
| At the Time of Sadhana, Why is Hari-nama the Method? |
| The Name is pure virtue. Because of their offenses, the Mayavadis consider the Name on par with any other auspicious activity |
| The Name is both the means and the end |
| Auspicious activities are the indirect means and Nama is the direct means |
| The Name is beyond the senses |
| The happiness of absorption and identification with Brahman is but a shadow of that bliss |
| Other auspicious activities are different from the Holy Name |
| The remedy for this offense |
| Attachment to the name of Hari Dasa Thakura |
| Why the Name is the Yuga-dharma in Kali-yuga |
| Chapter 12 |
| Inattention as an insult to the Name |
| Inattention as an insult to the Name |
| Inattention is known as Pramada |
| The three types of inattention |
| If you have not reached Anuraga, you should chant the Name with great care |
| The negligent Sadhaka cannot stabilize the mind |
| The rules for being careful |
| Another method, which does not lead to indifference |
| Symptoms of inattention resulting from laziness |
| Understanding the characteristics of distraction |
| The method to abandon distraction |
| Impatience |
| The method |
| It is necessary to make a lot of effort. One must chant the Name sincerely, without duplicitous pretenses, otherwise there will be an offense |
| Chapter 13 |
| The offense of thinking in terms of ‘I’ and ‘mine’ |
| The need to surrender to the Name |
| The various types of surrender |
| When you surrender, you give yourself completely |
| Taking refuge in the Name without surrender |
| What is the basis of this? |
| The method to give up this fault |
| The symptoms of those who are free from the ten offences |
| After a few days of chanting without offense, Bhava arises |
| The stages of advancement |
| Considering the opposite of this |
| Expertise in Bhajana |
| The gravity of Namaparadha |
| The method of not committing Namaparadha |
| Chapter 14 |
| Offenses to service |
| The number of offenses to service |
| The four types |
| The thirty-two sevaparadhas |
| Other lists in other Sastras |
| One must avoid committing these offenses during Seva |
| All Vaishnavas reject Namaparadha |
| At the stage of Bhava-seva, Sevaparadha is negligible |
| One who is engaged in meditation on the Name should perform Bhava-seva |
| Chapter 15 |
| The Method of Bhajana |
| An inquiry into Nama-rasa |
| The Science of Rasa |
| Cit-sakti reveals the supreme substance |
| The nature of Maya-sakti |
| The Jiva Sakti |
| The two types of Jivas |
| Rasa is the nature of Nama |
| Rasa is the nature of Krishna’s Form |
| Rasa is the nature of Krishna’s Qualities |
| Rasa is the nature of Krishna’s Lila |
| The nature of Bhakti |
| The effects of Bhakti |
| Alambana as causal element of Rasa |
| Uddipana as the causal element of Rasa |
| Anubhava is derived from Vibhava |
| Rasa arises from Sthayi-bhava when activities in Vibhava are mixed with Sancari-bhava and Sattvika-bhava |
| The gradual path to reach it |
| The different qualifications and activities that lead to the path of Arcana, hearing and chanting |
| The gradual process of hearing and chanting the Name |
| The oneness of the Name, form and qualities |
| Worship through meditation on one’s mantra |
| Worship through spontaneous meditation |
| The abandonment of the subtle body and the attainment of Vastu-Siddhi |
| That state cannot be described, it can only be experienced |
| The Sadhana of Ekadasa Bhava |
| The five phases of Bhava-Sadhana |
| The initial stage of Sravana-Dasa |
| The principle of Bhava |
| Gradually reaching the stage of Varana-dasa |
| It should be said to Sri Gurudeva what one’s particular Ruci is |
| If one’s Ruci is different, Gurudeva will present another type of Bhava |
| One must inform Gurudeva about one’s Siddha Bhava |
| Firm acceptance |
| A Consideration of Impediments in Bhajana |
| The stage of Apana-dasa |
| The conditioned Jiva eventually reaches Bhava |
| The Smarana-dasa stage: the difference between Vaidha and Raganuga Bhava. The need for the latter |
| The gradual progress of the devotee following the path of Vaidha |
| At the stage of Apana Dasa, there is no difference between those devotees who follow the path of Raganuga and those who follow Vaidha |
| The five types of remembrance |
| The moment when the stage of Bhava arises |
| One’s state of being at that moment |
| In Apana-dasa, one attains Svarupa-Siddhi, and at the stage of Vastu-Siddhi, one’s subtle body is uprooted |
| The results of Sadhana-Siddhi |
| Perfection is achieved through the Name |
| The process in brief |
| Association with Sadhus, favorable isolation and a mood of determination |
| The instruction of the Lord |
| Hari Dasa Thakura is the assistant in the propagation of the Holy Name |
| Glossary |
| Kadacha Editions |
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