Hari-nāma Cintāmaṇi

Chapter Two – Nāma-grahaṇa-vicāra
(A Deliberation on Chanting the Holy Name)

(1)
gadāi gaurāṅga jaya jāhnavā jīvana
sītādvaita jaya śrīvāsādi bhakta gaṇa

All glories to Gaura-Gadādhara, and the life of Jāhnavā (Nityānanda Prabhu). All glories to the husband of Sītā (Advaita Ācārya) and to Śrīvāsa and all the devotees.

(2)
mahā-preme hari-dāsa karena rodana
preme tāre gauracandra dilā āliṅgana

With great prema, Hari Dāsa wept, and with love, Gauracandra embraced him.

(3)
balena tomāra sama bhakta kothā āra
sarva-tattva-jñātā tumi sadā māyā-pāra

The Lord said, “Where is there another devotee like you? You know all tattvas (spiritual truths), and you are always beyond the influence of māyā.


Ananya bhajanera śreṣṭhatā
(The Greatness of Exclusive Bhajana)

(4)
nica-kule avatari dekhāle sakale
dhane māne kule śīle kṛṣṇa nāhi mile

“You descended here and appeared in a low family, showing everyone that it is not by wealth, respect, birth in a high family or through mundane virtues that one is able to meet Kṛṣṇa.

(5)
ananya bhajane yāṅra śraddhā atiśaya
devatā apekṣā śreṣṭha sei mahāśaya

“One who has intense faith in exclusive bhajana is superior to even the demigods. He is a great personality.

Śrī-hari-dāsera nāmācāryyatā (Śrī Hari Dāsa as the Ācārya of the Holy Name)

(6)
nāma-tattva sarva-sāra tomāra vidita
ācāre ācārya tumi pracāre paṇḍita

“You understand nāma-tattva (the science of the Holy Name), which is the essence of everything. You are a perfect example of proper conduct and you are most expert in propagation (of the Holy Name).

(7)
bala haridāsa nāma-mahimā apāra
śuniyā tomāra mukhe ānanda āmāra

“O Hari Dāsa, speak about the unlimited glories of the Holy Name. When I hear them from your mouth, I feel bliss.


Vaiṣṇava-lakṣaṇa
(The Symptoms of a Vaiṣṇava)

(8)
eka nāma yāra mukhe vaiṣṇava se haya
tāre gṛhī yatna kari mānibe niścaya

“If the Holy Name comes from someone’s mouth even once, he is a Vaiṣṇava. A householder should carefully respect him. (1)

(1) Replying to the questions of the residents of Kulīnagrāma, Mahāprabhu said:

prabhu kahena kṛṣṇa-sevā vaiṣṇava-sevana
nirantara kara kṛṣṇa-nāma-saṅkīrtana
prabhu kahe yāṉra mukhe śuni eka-bāra
kṛṣṇa-nāma sei pūjya śreṣṭha sabākara
kṛṣṇa-nāma nirantara yāṅhāra vadane
sei vaiṣṇava-ṣreṣṭha bhaja tāṅhāra caraṇe
yāṅhāra darśane mukhe āise kṛṣṇa-nāma
tāṅhāre jāniha tumi vaiṣṇava-pradhāna

(The Lord said, “Serve Kṛṣṇa and offer service to the Vaiṣṇavas. Continuously perform kṛṣṇa-nāma-saṅkīrtana.” The Lord said, “Whoever’s mouth chants kṛṣṇa-nāma even once is worshipable and is the best of all. One who always chants kṛṣṇa-nāma, he is a first-class Vaiṣṇava, and your should serve his feet. By seeing such a person, the mouths of others will chant kṛṣṇa-nāma, so you should consider such a person as the best of Vaiṣṇavas. ” (Caitanya-caritāmṛta, Madhya-līlā 15.104, 15.106, 16.72, 16.74)


Vaiṣṇavatara-lakṣaṇa
(The Symptoms of a Greater Vaiṣṇava)

(9)
nirantara yāra mukhe śuni kṛṣṇa-nāma
sei se vaiṣṇavatara sarva-guṇa-dhāma

“That person from whose mouth one hears kṛṣṇa-nāma always being chanted is a greater Vaiṣṇava, the abode of all good qualities.


Vaiṣṇavatama-lakṣaṇa
(The Symptoms of the Highest Vaiṣṇava)

(10)
vaiṣṇava uttama sei yāhāre dekhile
kṛṣṇa-nāma āse mukhe kṛṣṇa-bhakti mile

“The highest Vaiṣṇava is he whom just by seeing him, one feels kṛṣṇabhakti and kṛṣṇa-nāma appears in one’s mouth.

(11)
hena kṛṣṇa-nāma jīva ki rūpe karibe
tāhāra vidhāna tumi āmāre balibe

“How will the jīvas accept kṛṣṇa-nāma? Please tell Me what provision is being made for them?”

(12)
kara yuḍi haridāsa balena vacana
prema gada-gada svara sajala nayana

Folding his hands, Hari Dāsa spoke. Feeling prema, his voice was choked up and his eyes were filled with tears.


Nāmera svarūpa (The Intrinsic Nature of the Holy Name)

(13)
kṛṣṇa-nāma cintāmaṇi anādi cinmaya
yei kṛṣṇa sei nāma eka-tattva haya

Kṛṣṇa-nāma is like a cintāmaṇi (touchstone), it is beginningless and fully spiritual. Kṛṣṇa Himself and His Holy Name are one tattva. (

(2) A touchstone can give anything. The touchstone of kṛṣṇa-nāma delivers dharma, artha, kāma and mokṣa (piety, wealth, sense-enjoyment and liberation) to those who have material desires, and for those without material desire it gives kṛṣṇa-prema.

(14)
caitanya vigraha nāma nitya mukta tattva
nāma nāmī bhinna naya nitya śuddha sattva

“The Holy Name is the form of pure consciousness. It’s nature is that it is always liberated. The Name and the Names are non-different, and it is eternal, and trancendentally pure.

(15)
e jaḍa jagate tāṅra akṣara ākāra
rasa-rūpe rasikete sattva avatāra

“Although the Holy Name descends into this mundane world in the form of syllables, it remains pure and is the very form of rasa which is tasted by rasikas (devotees who relish transcendetal mellows).

(16)
kṛṣṇa vastu haya cāri dharme paricita
nāma rūpa guṇa karma anādi vihita

Kṛṣṇa-vastu (the disposition of Kṛṣṇa) is understood through His four natural attributes (dharma) – by His nāma rūpa, guṇa and karma (name, form, qualities, and activities) which are all conceived of as having no beginning. (3)

(3) An object (vastu) is known by its name, form, qualities, and actions. Kṛṣṇa is the paramavastu (Supreme Object). Therefore, His name, form, qualities, and pastimes are the four attributes that reveal him. That which lacks identity cannot be recognised. For example, Brahman – Brahman is said to be devoid of qualities, thus Brahman is not a vastu. Bhagavata-tattva is the only exception and is definable in this way.


Nāma nitya-siddha
(The Holy Name is Eternally Perfect)

(17)
nitya vastu rasa-rūpa kṛṣṇa se advaya
sei cāri paricaye vastu siddha haya

“As an eternal principle, and as the form of rasa, Kṛṣṇa is free from material dualities. These four attributes that He is known by are all perfect.

(18)
sandhinī śaktite tāṅra cāri paricaya
nitya-siddha rūpe khyāta sarvadā cinmaya

“These four attributes appear through His sandhinī potency. They are renowned as eternally perfect, and always fully spiritual.

(19)
kṛṣṇa ākarṣaye sarva viśva-gata jana
sei nitya dharma gata kṛṣṇa nāma dhana

“Kṛṣṇa attracts everyone in the universe. The wealth that is kṛṣṇa-nāma also has the same eternal quality.


Kṛṣṇa-rūpa nitya
(The Eternal Form of Kṛṣṇa)

(20)
kṛṣṇa-rūpa kṛṣṇa haite sarvadā abheda
nāma rūpa eka vastu nāhika prabheda

“Kṛṣṇa and Kṛṣṇa’s form are identical. His name and form are one substance. They are not different.

(21)
śrī-nāma smarile rūpa āise saṅge saṅge
rūpa nāma bhinna naya nāce nānā raṅge

“One who remembers the Holy Name, associates with the form. There is no difference between the Name and the form. They dance on different stages.

Kṛṣṇa-guṇa nitya (Kṛṣṇa’s Eternal Qualities)

(22)
kṛṣṇa-guṇa catuḥ-ṣaṣṭhi ananta apāra
yāṅra nija aṁśa-rūpe saba avatāra

“Kṛṣṇa possesses sixty-four qualities which are endless and boundless. In all His avatāras these qualities are only partially manifest. (4)

(4) Please see the garland of evidence in the fifth chapter. Sixty four qualities exist in full within Kṛṣṇa. In Rāma and the other avatāras that appear from Nārāyaṇa, down to the svāṁśa-avatāras and vilāsa-avatāras, sixty qualities are manifest. In Girīśa (Śiva) and other demigods, fifty-five qualities are partially manifested. In ordinary jīvas, fifty qualities are seen in the form of a portion of a portion. Amongst viṣṇu-tattva, Kṛṣṇa possesses four uncommon qualities, thus He is the topmost tattva.

(23)
yāṅra guṇa aṁśe brahmā śivādi īśvara
yāṅra guṇe nārāyaṇa ṣaṣṭhi guṇeśvara

“Some of these qualities are partially present in Brahmā, Śiva, and other controlling demigods. Being the Lord of all attributes, Nārāyaṇa possesses sixty qualities.

(24)
sei saba nitya-guṇe nitya nāma tāṅra
ananta saṅkhyāya vyāpta vaikuṇṭha vyāpāra

“All these eternal qualities are eternally present in the Holy Name, and an unlimited number of qualities pervade Vaikuṇṭha.


Kṛṣṇa-līlāra nityatva
(The Eternal Nature of Kṛṣṇa’s Pastimes)

(25)
sei guṇa taraṅgete līlāra vistāra
goloke vaikuṇṭha vraja saba cid-ākāre

“The waves of these qualities expand as the Lord’s pastimes. These perfectly spiritual pastimes are manifested in Goloka, Vaikuṇṭha, and Vraja.

Cid-vastute nāma, rūpa, guṇa, līlā vastu haite pṛthak naya (There is no Difference Between the Spiritual Name, Form, Qualities and Pastimes.)

(26)
nāma rūpa guṇa līlā abhinna udaya
acit samparke baddha jīve bhinna haya

“When the Lord’s name, form, qualities, and pastimes appear, they are non-different from each other. The material attributes of the conditioned jivas are different from each other. (5)

(5) Kṛṣṇa is infinite consciousness. Thus, His name, form, qualities, and pastimes are fully spiritual and non-different from Him. The jīva is a finite particle of consciousness, therefore In his pure state, his name, form, qualities, and activities are also of the nature of being finite conciousness and naturally non-different from him. In this material world, the conditioned jīva is given a gross and subtle body, and then the name, form, qualities, and activities of this body are different from him. They are an imitation (of his true spiritual characteristics). When, by the mercy of Kṛṣṇa, he is liberated, he is no longer like that.

(27)
śuddha jīve nāma rūpa guṇa kriyā eka
jaḍāśrita dehe bheda ei se viveka

“The names, forms, qualities, and activities of pure jīvas are all one. But when one takes shelter of a physical body, one can distinguish that they are all different from each other.

(28)
kṛṣṇe nāhi jaḍa-gandha ataeva tāṅya
nāma rūpa guṇa līlā eka-tattva bhāya

“There is not even a scent of anything material about Kṛṣṇa. His name, form, qualities, and pastimes exist as one tattva.


Nāmera sarva-mūlatva
(The Holy Name is at Foundation of Everything)

(29)
ei cāri paricaya madhye nāma taṅra
sakalera ādi se pratīti sabākāra

“Amongst these four ways of understanding You (Your name, form, qualities, and pastimes), Your name is the first of all. This is accepted by everyone.

(30)
ataeva nāma mātra vaiṣṇavera dharma
nāme prasphuṭita haya rūpa guṇa karma

“Your name alone is the dharma of the Vaiṣṇavas. Through the Holy Name, Your form, qualities and activities expand.

(31)
kṛṣṇera samagra līlā nāme vidyamāna
nāme se parama tattva tomāra vidhāna

“The complete pastimes of Kṛṣṇa are discovered through the medium of the Holy Name. Your process to understand the Absolute Truth is through the Holy Name.


Vaiṣṇava o vaiṣṇava-prāye bheda āche
(The Difference Between a Real Vaiṣṇava and One who is Almost a Vaiṣṇava)

(32)
sei nāma baddha jīva śraddhā sahakāre
śuddha rūpe laile vaiṣṇava bali tāre

“A conditioned jīva may chant the Holy Name with faith. When he becomes pure, he is said to be a Vaiṣṇava.

(33)
nāmābhāsa yāra haya se vaiṣṇava-prāya
kṛṣṇa-kṛpā bale krame śuddha bhāva pāya

“One who chants nāmābhāsa is a vaiṣṇava-prāya (almost a Vaiṣṇava). By the mercy of Kṛṣṇa he eventually becomes purified.

Ei māyika jagate kṛṣṇa-nāma o jīva ei duiṭi mātra cid-vyāpāra (In the World of Māyā, only the Name of Kṛṣṇa and the Jīva are Spiritual)

(34)
nāma sama vastu nāi e bhava saṁsāre
nāme se parama dhana kṛṣṇera bhāṇḍāre

“There is nothing within this material world of birth and death that is like the Holy Name. The Holy Name is the supreme wealth of Kṛṣṇa’s treasury.

(35)
jīva nije cid-vyāpāre kṛṣṇa-nāma āra
āra saba prāpañcika jagat saṁsāra

“The jīvas themselves and Kṛṣṇa’s Holy Name alone are spiritual. Everything else in this world of rebirth is made of the five gross elements. (6)

(6) In this mundane world, everything is māyika and comprised of dull matter. By the will of Kṛṣṇa, some jīvas are trapped here. They are the only spiritual object within the material world. Kṛṣṇa descends in the form of the holy name, and this is the second spiritual object in the material world. Therefore, there are only two kinds of spiritual realities in the material world – the jīvas and kṛṣṇa-nāma. Brahmā and the Demigods are all said to be vibhinnāṁśa manifestations and they are counted amongst the jīvas.

Mukhya gauṇa bhede nāma dui prakāra (The Difference Between Primary and Seconday Types of Holy Name)

(36)
mukhya o gauṇa bhede kṛṣṇa-nāma dvi-prakāra
mukhya-nāmāśraye jīva pāya sarva sāra

“Kṛṣṇa has two different types of Names – primary (mukhya) and secondary (gauṇa). By taking shelter of the primary Names, the jīvas attain the highest benefit.

(37)
cil-līlā āśraya kari yata kṛṣṇa nāma
sei sei mukhya nāma sarva guṇa dhāma

“The Names of Kṛṣṇa describing His transcendental pastimes are the primary Names. They are the abode of all divine qualities.

Mukhya nāma (Primary Names)

(38)
govinda gopāla rāma śrī-nanda-nandana
rādhānātha hari yaśomatī prāṇa-dhana

(39)
madana-mohana śyāmasundara mādhava
gopīnātha vraja-gopa rākhāla yādava

(40)
ei rūpa nitya līlā prakāśaka nāma
e saba kīrtane jīva pāya kṛṣṇa dhāma

“Govinda, Gopāla, Śrī Nanda-nandana, Rādhānātha, Hari, Yaśomatī-prāṇa-dhana, Madana-mohana, Śyāmasundara, Mādhava, Gopīnātha, Vraja-gopa-rākhāla, and Yādava – such Names describe the eternal pastimes. By performing kīrtana of all these Names, the jīva attains Kṛṣṇa’s abode.


Gauṇa nāma o tāhāra lakṣaṇa
(Secondary Names and their Attributes)

(41)
jaḍā prakṛtira paricaye nāma yata
prakṛtira guṇe gauṇa vedera sammata

“Those names in relation to dull matter have mundane qualities and are secondary. This is accepted by the Vedas.

(42)
sṛṣṭi-kartā paramātmā brahma sthiti-kara
jagat-saṁhartā pātā – yajñeśvara hara

“Śṛṣṭi-kartā (the Creator), Paramātmā (the Indwelling Monitor), Brahma (the Expansive One), Sthiti-kara (the Maintainer), Jagat-saṁhartā (the Annihilator of the world), Pātā (the Guardian), Yajñeśvara (the Lord of yajñas), and Hara (the Remover of sins).


Mukhya o gauṇa nāmera phala-bheda
(The Various Results from Primary and Secondary Names)

(43)
ei-rūpa nāma karma-jñāna-kāṇḍa-gata
puṇya mokṣa dāna kare śāstrera sammata

“Such names are found in karma-kāṇḍa and jñāna-kāṇḍa. They produce piety and liberation. This is the opinion of the śāstra .

(44)
nāmera ye mukhya phala kṛṣṇa prema dhana
tāra mukhya nāme mātra labhe sādhu gaṇa

“The wealth of kṛṣṇa-prema is the result of those Names that are primary. This is attained by the sādhus only through these primary Names. (7)

(7) Kṛṣṇa’s secondary names deliver the results of piety and liberation. Only Kṛṣṇa’s primary names are able to give prema.


Nāma o nāmābhāsa-mātra phala-bheda
(The Different Results of the Real Name and the Semblance of the Name)

(45-46)
eka kṛṣṇa-nāma yadi mukhe bāhirāya
athavā śravaṇa-pathe antarete yāya
śuddha varṇa haya vā aśuddha varṇa haya
tāte jīva tare ei śāstrera nirṇaya

“If kṛṣṇa-nāma comes out of the mouth or enters the ears even once, whether its syllables are pure or impure, that jīva is delivered. That is the verdict of the śāstra.

(47)
kintu eka kathā ithe āche suniścita
nāmābhāsa haile vilambe haya hita

“But one thing should be said about this – for certain, the benefit from this semblance of the Name (nāmābhāsa) will be slow.

(48)
nāmābhāsa haile-o anya śubha haya
prema-dhana kevala vilambe upajaya

“Even if there is nāmābhāsa it is auspicious, but the great treasure of prema only arises after a long time.

(49)
nāmābhāse pāpa-kṣaye śuddha nāma haya
takhana-i śrī-kṛṣṇa-prema labhaye niścaya

“The results of wicked deeds are destroyed by nāmābhāsa and the pure Holy Name eventually appears. Then at that time, the chanter certainly attains śrī-kṛṣṇa-prema. (8)

(8) By nāmābhāsa all the results of wicked deeds are destroyed. When vice and anarthas (uneccesary things) are driven far away, śuddha-nāma (the pure Name) dances on the tongue of the devotee. Then śuddha-nāma gives him kṛṣṇa-prema.


Vyavahita vā vyavadhāne doṣe janme
(The Fault Arising from Distance or Separation)

(50)
kintu vyavahita hale haya aparādha
sei aparādhe haya prema-lābha bādha

“However, ‘separation’ is an offense. This offense halts the attainment of prema.

(51)
nāma-nāmī bheda-buddhi vyavadhāna haya
vyavahita thākile kadāpi prema naya

“To consider the Name and the Named to be different is ‘separation.’ As long as the concept of ‘distance’ remains there can be no prema.


Vyavadhāna dui prakāra
(The Two Types of Separation)

(52)
varṇa-vyavadhāna āra tattva-vyavadhāna
vyavadhāna dvi-prakāra vedera vidhāna

“Separation of syllables and separation of tattvas – these are the two types of separation described in the Vedas.


Māyāvāda-i nāme tattva-vyavadhāna kare
(The Māyāvāda Concept of Separation of Tattvas in regards to the Name)

(53)
tattva-vyavadhāna māyāvāda duṣṭa mata
kalira jañjāla ei śāstra asammata

“The nefarious philosophy of māyāvāda believes in the separation of tattvas (i.e.that kṛṣṇa-tattva and kṛṣṇa-nāma-tattva are separate). This polluted Kali-yuga misconception is not the verdict of the śāstra. (9)

(9) Varṇavyavadhāna (the separation of syllables) is like this – in the word ‘haṭhikari’ the first and last syllables create the word ‘hari’ but because ‘ṭhika separates it in the middle, the result of the Holy Name is obstructed. In the word ‘hārāma’ there is no separation. Thus, in hārāma, here is some hint (of the Name), which means it can give the results of liberation. Tattva vyavadhāna (separation of spiritual truths) is extremely bad. In truth, there is no difference between kṛṣṇa-nāma and Kṛṣṇa If the māyāvādīs say that they accept kṛṣṇa-nāma and Brahman as different, then one should know this imaginative speculation to be tattva-vyavadhāna. This destroys everything.


Vyavadhānābiddha nāma-i śuddha nāma
(Chanting the Pure Name Frees One from Separating the Holy Name)

(54)
ataeva śuddha kṛṣṇa nāma yāṅra mukhe
tāṅhāke vaiṣṇava jāni sadā sevi sukhe

“Therefore, whoever’s mouth chants pure kṛṣṇa-nāma, I accept them as a Vaiṣṇava and I will serve them happily.


Anartha yata naṣṭa haya tata-i nāmābhāsatva dūra haya o cinmaya nāma prakāśa pāya
(When Anarthas are Destroyed and Nāmābhāsa is Cast Far Away, the Divine Name Becomes Manifest)

(55)
nāmābhāsa bhedi śuddha-nāma labhibāre
sad-guru sevibe jīva yatna sahakāre

“One attains śuddha-nāma when nāmābhāsa is pierced. This occurs when the jīva serves his guru with great care.

(56)
bhajane anartha nāśa yei kṣaṇe pāya
cit-svarūpa nāme nāce bhaktera jīhvāya

“When anarthas are destroyed in one’s bhajana, then at that moment the spiritual form of the Holy Name dances on the devotee’s tongue.

(57)
nāma se amṛta dhārā nāhi chāḍe āra
nāma rase matta jīva nāce anivāra

“Then, one cannot give up that stream of nectar flowing from the Holy Name. Intoxicated by that nāma-rasa (the nectar of the Name), the jīva dances incessantly.

(58)
nāma nāce jīva nāce nāce prema dhana
jagat nācāya māyā kare palāyana

“The Name dances, the jīva dances, the treasure of prema dances. They cause the world to dance and māyā flees!


Yāhāra nāme śraddhā haya tāhāra-i nāme adhikāra haiyā thāke nāme sarva-śakti āche
(Whoever has faith in the Holy Name is Eligible to Chant. All Potencies are Within the Name)

(59)
nāme adhikāra nara-mātre kaile dāna
sarva-śakti nāme prabhu karile vidhāna

“Every human being has been given the right to chant the Holy Name. The Lord has invested all His potencies within the Holy Name.

(60)
yāra śraddhā haya nāme sei adhikārī
yāra mukhe kṛṣṇa-nāma sei se ācārī

“One who has faith in the Name is qualified. Whoever’s mouth chants kṛṣṇa-nāma is virtuous.


Deśa-kāla aśaucādira bādhā nāme nāi
(There are No Barriers Concerning Place, Time or Impurity etc. in Regards to the Name)

(61)
deśa kāla aśaucādi niyama sakāla
śrī-nāma-grahaṇe nāi nāma se prabala

All rules concerning place, time, impurity etc. have no effect on Śrī Nāma, because the Holy Name is most powerful.


Kali-jīvera nāme niṣkapaṭa viśvāsa haile-i nāme adhikāra haila
(The Jīvas of Kali-yuga who Have Firm Faith in the Holy Name, Have the Right to Chant the Name)

(62)
dāne yajñe snāne jape āche ta vicāra
kṛṣṇa-saṅkīrtane mātra śraddhā adhikāra

“There are considerations when offering charity, performing yajñas, taking bath at holy places, and chanting japa. But with kṛṣṇa-saṅkīrtana, one becomes qualified simply by faith. (10)

(10) In giving charity and other pious acts one must consider the purity and impurity of the time, place, and circumstances. But in relation to kṛṣṇa-saṅkīrtana, only faith makes one qualified and nothing else is considered.

(63)
yuga-dharma hari-nāma ananya śraddhāya
ye kare āśraya tāra sarva-lābha haya

“Anyone who with undeviating faith takes shelter of chanting Lord Kṛṣṇa’s holy name, chanting that is the yuga-dharma) for this age, attains everything.

(64)
kali jīva niṣkapaṭe kṛṣṇera saṁsāre
avasthita haye kṛṣṇa-nāma sadā kare

“The jīvas of Kali-yuga should sincerely make Kṛṣṇa their whole world and with sincerely chant kṛṣṇa-nāma.


Nāmera anukūla viṣaya grahaṇa o pratikūla visaya varjana
(Accepting those Things Favourable to the Holy Name and Rejecting those that are Unfavourable)

(65)
bhajanera anukūla sarva kāryya kari’
bhajanera pratikūla saba parihari’

“One should accept everything favorable for bhajana and reject everything that is unfavorable for bhajana.

(66)
kṛṣṇera saṁsāre thāki’ kāṭāye jīvana
nirantara hari-nāma karena smaraṇa

“While one stays in this world of Kṛṣṇa’s, one should pass this life constantly remembering the Holy Name.


Ananya buddhite nāma grahaṇa karibe
(Chanting the Holy Name with Unswerving Concentration)

(67)
āra kona dharma karma kabhu nā karibe
svatantra īśvara-jñāne anye nā pūjibe

“One should not follow any other dharma or karma. One should not consider any controlling deity to be independent (of Kṛṣṇa) and worship them

(68)
kṛṣṇa-nāma bhakta-sevā satata karibe
kṛṣṇa-prema lābha tāra avaśya ha-ibe

“One should always chant kṛṣṇa-nāma and serve the devotees, then one will certainly attain kṛṣṇa-prema.

(69)
hari-dāsa kāṅdi prabhu caraṇe paḍiyā
nāme anurāga māge caraṇa dhariyā

Weeping, Hari Dāsa fell at the Lord’s feet, and holding them, he begged Him for attachment to the Holy Name.

(70)
hari-dāsa pade bhaktivinoda yāhāra
hari-nāma cintāmaṇi jīvana tāhāra

Bhaktivinoda remains at the feet of Hari Dāsa. This Hari-nāma Cintāmaṇi has become his life.

iti śrī-hari-nāma-cintāmaṇau
nāma-grahaṇa-vicāro nāma dvitīyaḥ paricchedaḥ

Thus ends the second chapter of Śrī Hari-nāṁa Cintāmaṇi entitled, ‘A Deliberation on Chanting the Holy Name.