The Name results are real. There is no need to exaggerate them
Namera phala satya tahate arthavadera prayojana nai
Karma-kanda contains deceptive knowledge to fulfill one’s desires. But in bhakti-tattva, and in chanting the Holy Name, these things do not exist[1].
I know that the results described in karma-kanda are meant to fascinate people. But the results found in bhakti-tattva are eternal and real.
There is no deception in nama-tattva. The Name does not satisfy selfish desires.
One should not abandon the idea that the results of karma are exaggerated
Karma-phalera arthavada aparityajya
One who has faith in the benefits given by nama engages in the service of Krishna and rejects selfish desires.
Yajakas[2] benefit by practicing karma, so they are influenced by deception.
The Vedas and Smritis describe unlimited results arising from the Holy Name. This does not mean that the Name is devoid of personal benefits.
Karma produces good and bad results, and as a result one remains in matter. Thus, a Yajamana[3] aims at entirely material results.
When someone renounces the results of karma, but continues to engage in it, this means that their heart is becoming purified[4].
Such a person with a pure heart experiences transcendental pleasure in the atma, and gradually becomes stronger[5].
The Name is spiritual, it does not need any interpretation
Nama cinmaya, tahate arthavada haite pare na
Atma-rati comes from the Name, then in the course of one’s sadhana one reaches the final object.
The end result of one’s activities should be nama-rasa. What the sadhu does certainly culminates in that.
Therefore, although he may wander the fourteen worlds, even a brahmana will not attain the result of tasting the Holy Name.
In fact, the results of nama are greater than anything else. The karmis and jnanis cannot harm the Name.
[1] The word kaitava found in the original verse means deceptive.
[2] The Vedic Brahmanas who perform sacrifices.
[3] A performer of karmic rituals.
[4] Sri Krishna in the Bhagavad-gita states that one should not stop acting but give up enjoying the results of actions. One must continue to act in a devotional spirit.
[5] The word used in the original text is atma-rati, which means to have pleasure in the self and aversion to material sensory experiences.
This is a section of the book “Harinama Cintamani (English)”.
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