gadāi gaurāṅga jaya jāhnavā jīvana
sītādvaita jaya śrīvāsādi bhakta gaṇa
Glories to Gaura-Gadādhara, and the life of Jāhnavā (Nityānanda Prabhu). Glories to the husband of Sītā (Advaita Ācārya), to Śrīvāsa and all the devotees.
mahā-preme hari-dāsa karena rodana
preme tāre gauracandra dilā āliṅgana
With great prema, Hari Dāsa wept, and with love, Gauracandra embraced him.
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)
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 one is capable of connecting with Kṛṣṇa.
ananya bhajane yāṅra śraddhā atiśaya
devatā apekṣā śreṣṭha sei mahāśaya
“One who has intense śraddhā in exclusive bhajana is superior to even the Devatās. He is a great personality.
Śrī-hari-dāsera nāmācāryyatā (Śrī Hari Dāsa as the Ācārya of the Holy Name)
nāma-tattva sarva-sāra tomāra vidita
ācāre ācārya tumi pracāre paṇḍita
“You understand nāma-tattva (the principle 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).
bala haridāsa nāma-mahimā apāra
śuniyā tomāra mukhe ānanda āmāra
“O Hari Dāsa, speak about the unlimited glories of the Holy Name. If I hear them from your mouth, I will feel bliss.
(The Symptoms of a Vaiṣṇava)
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. Indeed, a householder should endeavour to 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)
(The Symptoms of a Greater Vaiṣṇava)
nirantara yāra mukhe śuni kṛṣṇa-nāma
sei se vaiṣṇavatara sarva-guṇa-dhāma
“That person from whose mouth one hears the constant chanting of kṛṣṇa-nāma is a greater Vaiṣṇava, the abode of all good qualities.
Vaiṣṇavatama-lakṣaṇa (The Symptoms of the Highest Vaiṣṇava)
vaiṣṇava uttama sei yāhāre dekhile
kṛṣṇa-nāma āse mukhe kṛṣṇa-bhakti mile
“The highest Vaiṣṇava is he that, just by seeing him, one feels kṛṣṇa–bhakti and kṛṣṇa-nāma appears in one’s mouth.
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?”
kara yuḍi haridāsa balena vacana
prema gada-gada svara sajala nayana
Folding his hands, Hari Dāsa spoke. With feelings of prema, his voice choked up and his eyes were brimming with tears.
(The Intrinsic Nature of the Holy Name)
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)
(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.
caitanya vigraha nāma nitya mukta tattva
nāma nāmī bhinna naya nitya śuddha sattva
“The Holy Name is the form of pure consciousness. Its nature is that it is always liberated. The Name and the Names are non-different, and it is always transcendentally pure.
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 (those devotees who relish transcendental mellows).
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 parama–vastu (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.
(The Holy Name is Eternally Perfect)
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.
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.
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.
(The Eternal Form of Kṛṣṇa)
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 never different.
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.
(The Eternality of Kṛṣṇa’s Qualities)
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 Pramāṇa-mālā (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.
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.
sei saba nitya-guṇe nitya nāma tāṅra
ananta saṅkhyāya vyāpta vaikuṇṭha vyāpāra
“All these eternal qualities are constantly present in the Holy Name, and an unlimited number of qualities pervade Vaikuṇṭha.
(The Eternality of Kṛṣṇa’s Pastimes)
sei guṇa taraṅgete līlāra vistāra
goloke vaikuṇṭha vraja saba cid-ākāra
“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.)
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 consciousness 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.
śuddha jīve nāma rūpa guṇa kriyā eka
jaḍāśrita dehe bheda ei se viveka
“The names, forms, qualities, and activities of a pure jīva are all one. But when one takes shelter of matter, one can distinguish that they are all different from each other.
kṛṣṇe nāhi jaḍa-gandha ataeva tāṅya
nāma rūpa guṇa līlā eka-tattva bhāya
“There is not even a trace of anything material about Kṛṣṇa. His name, form, qualities, and pastimes exist as one tattva.
(The Holy Name is at Foundation of Everything)
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.
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.
kṛṣṇera samagra līlā nāme vidyamāna
nāme se parama tattva tomāra vidhāna
“The totallity of Kṛṣṇa’s pastimes 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)
sei nāma baddha jīva śraddhā sahakāre
śuddha rūpe laile vaiṣṇava bali tāre
“A bound jīva may chant the Holy Name with śraddhā and upon attaining purity, he is said to be a Vaiṣṇava.
nāmābhāsa yāra haya se vaiṣṇava-prāya
kṛṣṇa-kṛpā bale krame śuddha bhāva pāya
“One who chants nāmābhāsa (a semblance of the Holy Name) is a vaiṣṇava-prāya (almost a Vaiṣṇava). By the power of Kṛṣṇa’s mercy he eventually achieves śuddha–bhāva (pure transcendental sentiments).
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)
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.
jīva nije cid-vyāpāra 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 comprised of the five gross elements. (6)
(6) In this mundane world, everything is māyika and consists of dull matter. By the will of Kṛṣṇa, some jīvas are trapped here. They are the only spiritual objects 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 Devas 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 Secondary Types of Holy Name)
mukhya, gauṇa bhede kṛṣṇa-nāma dvi-prakāra
mukhya-nāmāśraye jīva pāya sarva sāra
“Kṛṣṇa has two different kinds of Names – primary (mukhya) and secondary (gauṇa). By taking shelter of the primary Names, the jīvas achieve the highest benefit.
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.
govinda gopāla rāma śrī-nanda-nandana
rādhānātha hari yaśomatī-prāṇa-dhana
madana-mohana śyāmasundara mādhava
gopīnātha vraja-gopa rākhāla yādava
ei rūpa nitya līlā prakāśaka nāma
e saba kīrtane jīva pāya kṛṣṇa dhāma
“Govinda (the King of the cows and senses), Gopāla (the Protector of the cows), Śrī Nanda-nandana (the Son of Nanda), Rādhānātha (the Lord of Rādhā), Hari (the Remover of obstacles), Yaśomatī-prāṇa-dhana (The Life-treasure of Yaśomatī), Madana-mohana (the Bewilderer of Kāmadeva), Śyāmasundara (He who is dark and beautiful), Mādhava (the Husband of the Goddess of fortune), Gopīnātha (the Lord of the gopīs), Vraja-gopa-rākhāla (the Protector of the cowherd boys of Vraja), and Yādava (the Lord of the Yadus) – 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)
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.
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)
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 .
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)
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.
kintu eka kathā ithe āche suniścita
nāmābhāsa haile vilambe haya hita
“But one thing should be said about this – for certain, any benefit attained from nāmābhāsa will be slow.
nāmābhāsa haile-o anya śubha haya
prema-dhana kevala vilambe upajaya
“Other kinds of auspicious results may come from nāmābhāsa, but the treasure of prema only arises after a long time.
nāmābhāse pāpa-kṣaye śuddha nāma haya
takhana-i śrī-kṛṣṇa-prema labhaye niścaya
“The results of pāpa are destroyed by nāmābhāsa and eventually the pure Holy Name appears. Then at that time, the chanter certainly attains śrī-kṛṣṇa-prema. (8)
(8) By nāmābhāsa all the results of pāpa are destroyed. When pāpa and anarthas are driven far away, śuddha-nāma dances on the tongue of the devotee. Then śuddha-nāma awards one kṛṣṇa-prema.
Vyavahita vā vyavadhāne doṣe janme
(The Fault Arising from Interruption or Separation)
kintu vyavahita hale haya aparādha
sei aparādhe haya prema-lābha bādha
“However, vyavahita (interruption) is an offence. This offence halts the attainment of prema.
nāma-nāmī bheda-buddhi vyavadhāna haya
vyavahita thākile kadāpi prema naya
“To consider the Name and the Named to be different is an interruption. When an interruption remains there can be no prema.
Vyavadhāna dui prakāra
(The Two Types of Separation)
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 Conception of Separation of Tattvas in Regards to the Name)
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) Varṇa–vyavadhāna (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 reality, 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.
Vyavadhānāviddha nāma-i śuddha-nāma
(That Name which pierces Vyavadhāna is Śuddha-nāma)
ataeva śuddha kṛṣṇa nāma yāṅra mukhe
tāṅhāke vaiṣṇava jāni sadā sevi sukhe
“Therefore, whoever’s mouth chants pure kṛṣṇa-nāma, I consider 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)
nāmābhāsa bhedi śuddha-nāma labhibāre
sad-guru sevibe jīva yatna sahakāre
“Penetrating nāmābhāsa, one attains śuddha-nāma. This occurs when the jīva serves a genuine guru with great care.
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.
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.
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)
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.
yāra śraddhā haya nāme sei adhikārī
yāra mukhe kṛṣṇa-nāma sei se ācārī
“Whoever has śraddhā 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)
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)
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 śraddhā. (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.
yuga-dharma hari-nāma ananya śraddhāya
ye kare āśraya tāra sarva-lābha haya
“Anyone who, with unswerving śraddhā, takes shelter of chanting hari-nāma, which is the yuga-dharma for this age, attains everything.
kali jīva niṣkapaṭe kṛṣṇera saṁsāre
avasthita haye kṛṣṇa-nāma sadā kare
“The jīvas of Kali-yuga should enter Kṛṣṇa’s family with sincerity and constantly chant kṛṣṇa-nāma.
Nāmera anukūla viṣaya grahaṇa o pratikūla viṣaya varjana
(Accepting those Things Favourable to the Holy Name and Rejecting those that are Unfavourable)
bhajanera anukūla sarva-kārya kari
bhajanera pratikūla saba parihari
“One should accept everything favorable for bhajana and reject everything that is unfavorable for bhajana.
kṛṣṇera saṁsāre thāki.’ kāṭāye jīvana
nirantara hari-nāma karena smaraṇa
“While one remains in Kṛṣṇa’s family, one should pass this life constantly remembering hari-nāma.
Ananya buddhite nāma grahaṇa karibe (Chanting the Holy Name with Unswerving Concentration)
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.
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 achieve kṛṣṇa-prema.”
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.
hari-dāsa pade bhaktivinoda yāhāra
hari-nāma cintāmaṇi jīvana tāhāra
That Hari-nāma Cintāmaṇi has become the very life of Bhaktvinoda who remains at the feet of Hari Dāsa.
nāma-grahaṇa-vicāro nāma dvitīyaḥ paricchedaḥ
Thus ends the second chapter of Śrī Hari-nāṁa Cintāmaṇi entitled,
‘A Deliberation on Chanting the Holy Name.’