Hari-nāma Cintāmaṇi – Chapter 3

(1)
gadāi gaurāṅga jaya jāhnavā jīvana
sītādvaita jaya śrīvāsādi bhakta-jana

Glories to Gadāi-Gaurāṅga, and to the life of Jāhnavā Devī (Nityānanda)! Glories to the husband of Sītā (Advaita)! Glories to Śrīvāsa and all the devotees!

(2)
hari-dāse mahāprabhu sadaya haiyā
uṭhāya takhana padma-hasta prasāriyā

Mahāprabhu extended His lotus hand, and then raised Hari Dāsa up.

(3)
bale’ śuna hari-dāsa āmāra vacana
nāmābhāsa spaṣṭa-rūpe bujhāo ekhana

He said, “Listen to My words, Hari Dāsa. Now explain nāmābhāsa clearly.

(4)
nāmābhāsa bujhāile nāma śuddha habe
anāyāse jīva nāma-guṇe tare yābe

“One who understands nāmābhāsa will attain śuddha-nāma. Through the attributes of the Holy Name a jīva can easily be delivered.

Nāmābhāsa—megha kujjhaṭikā-rūpa ajñāna o anartha
(Nāmābhāsa – Ignorance and Anarthas Are Like Clouds and Fog)

(5)
nāma sūrya-sama nāśe māyā andhakāra
megha-kujjhaṭikā nāme ḍhāke bāra bāra

“The Holy Name, like the sun, destroys the darkness of māyā. However, again and again, clouds and fog cover the sun of the Holy Name.

(6)
jīvera ajñāna āra anartha sakala
kujjhaṭikā-megha-rūpe haya ta’ prabala

“All the jīva’s ignorance and anarthas are like dense clouds and fog. (1)

(1) Kṛṣṇa and kṛṣṇa-nāma are non-different and are like a transcendental sun. They destroy the dark nature of māyā. Out of compassion for the baddha–jīvas, the sun of the Holy Name manifests in the world. The baddha-jīva’s ignorance is like fog. The baddha-jīva’s anarthas are like clouds which cover the sun of the Holy Name with darkness, and that darkness covers the eyes of the baddha-jīva. The sun is huge, so it cannot be covered. But when shadows fall upon the eyes of the jīva, it is said that the sun is covered.

(7)
kṛṣṇa-nāma-sūrya citta-gagaṇe uṭhila
kujjhaṭikā-megha punaḥ tāṅhāke ḍhākila

“When the sun of kṛṣṇa-nāma rises in the sky of the heart, once again the fog and clouds cover it.

Ajñāna kujjhaṭikā, svarūpa bhrama
(The Fog of Ignorance Creates Confusion About Spiritual Reality)

(8)
nāmera ye cit-svarūpa tāhā nāhi jāne
se ajñāna kujjhaṭikā andhakāra āne

“When one does not know the cit-svarūpa (transcendental nature) of the Holy Name, the fog of ignorance ushers in darkness.

(9)
kṛṣṇa sarveśvara bali’ nāhi jāne yei
nānā deve pūji’ karma-mārge bhrame sei

“One who does not know Kṛṣṇa as Sarveśvara (the Controller of all things) will worship many Devas on the path of karma and become bewildered.

(10)
jīve cit-svarūpa bali’ nāhi yā’ra jñāna
māyā jaḍāśraye tā’ra satata ajñāna

“The jīva who has no knowledge of his cit-svarūpa accepts the mundane shelter of māyā and always remains in ignorance.”

(11)
tabe hari-dāsa bale āja āmi dhanya
mama-mukhe nāma kathā śunibe caitanya

Then Hari Dāsa said, “Today I am most fortunate. Śrī Caitanya will hear topics about the Holy Name from my mouth.

(12)
kṛṣṇa, jīva – prabhu, dāsa, jaḍātmikā-māyā
ye nā jāne tā’ra śire ajñānera chāyā

“Kṛṣṇa and the jīva are master and servant. Māyā is characterised by gross matter. When one does not know this, he lives under the shadow of ignorance. (2)

(2) The Holy Name is transcendental by nature, Kṛṣṇa’s nature is that He has sovereignty over all things. The nature of the Devas is that they are all servants of Kṛṣṇa. The jīvas are transcendental by nature, māyā is inert matter, and when the jīvas do not comprehend these tattvas, they are in ignorance. Kṛṣṇa is the master, the jīva is the servant, and māyā is characterised by gross matter. When they understand this, the jīvas are no longer in ignorance.

Megha-anartha – asat-tṛṣṇā, hṛdaya-daurbalya, aparādha
(The Clouds of Anarthas – The Thirst for Material Things, Weakness of Heart and Offences)

(13)
asat-tṛṣṇā, hṛdaya-daurbalya, aparādha
anartha e-saba megha-rūpe kare bādha

“The thirst for material things, weakness of heart, and offences – these anarthas are like clouds that create obstacles. (3)

(3) Asat-tṛṣṇā is the thirst for material things that have no connection to Kṛṣṇa, in other words, the greed for mundane objects. Asat-tṛṣṇā, hṛdaya-daurbalya (weakness of heart) and aparādha (offences) are the cloud-like anarthas of the jīva.

(14)
nāma-sūrya-raśmi ḍhāke, nāmābhāsa haya
svataḥ-siddha kṛṣṇa-nāme sadā ācchādaya

“Nāmābhāsa is present When the rays from the sun of the Holy Name are covered. However, pure kṛṣṇa-nāma, which is perfect within itself, always remains uncovered.

Nāmābhāsera avadhi
(The End of Nāmābhāsa)

(15)
sambandha-tattvera jñāna yāvat nā haya
tāvat se nāmābhāsa jīvera āśraya

“As long as he has no knowledge of sambandha-tattva (one’s relationship with Kṛṣṇa), the jīva takes shelter of nāmābhāsa.

(16)
sādhaka yadyapi pāya sad-guru āśraya
bhajana-naipuṇye megha-ādi dūra haya

“If a sādhaka takes shelter of a genuine guru and becomes expert in bhajana, the clouds and fog are driven far away.

Sambandha, abhidheya, prayojana
(Relationship, Method and Attainment)

(17)
megha-kujjhaṭikā gele nāma-divākara
prakāśa haiyā bhakte dena prema-vara

“When the clouds and fog are gone, the Holy Name shines forth and manifests the highest type of prema, then awards that to the devotee.

(18)
sad-guru sambandha-jñāna kariyā arpaṇa
abhidheya-rūpe karāna nāmānuśīlana

“A genuine guru bestows the knowledge of sambandha (one’s relationship with Kṛṣṇa). This leads to abhidheya (the method of attaining that relationship) wherein the Holy Name is cultivated.

(19)
nāma-sūrya svalpa-kāle prabala haiyā
anartha-kujjhaṭikā dena tāḍāiyā

“In a short time, the sun of the Holy Name will shine forth brightly and dispels the fog of anarthas.

(20)
prayojana-tattva tabe dena prema-dhana
prāpta-prema-jīva kare’ nāma-saṅkīrtana

“Then prayojana-tattva (knowledge concerning the highest attainment) gives the great treasure of prema, which is attained when the jīva performs nāma-saṅkīrtana.

Sambandha-jñāna
(Knowledge of One’s Relationship with Kṛṣṇa)

(21)
sad-guru-caraṇe jīva śraddhā-sahakāre
prathame sambandha-jñāna pāya suvicāre

“With śraddhā in the feet of a genuine guru, the jīva first receives the proper understanding of sambandha-jñāna.

(22)
kṛṣṇa nitya-prabhu āra jīva nitya-dāsa
kṛṣṇa-prema nitya, jīva svabhāva prakāśa

“Kṛṣṇa is the eternal master and the jīvas are His eternal servants. Through kṛṣṇa-prema the eternal, intrinsic nature of the jīva manifests.

(23)
kṛṣṇa-nitya-dāsa jīva, tāhā vismariyā
māyika jagate phire sukha anveṣiyā

“The jīva is an eternal servant of Kṛṣṇa, yet he forgets this. Being thrown into the māyika world, he searches for happiness.

(24)
māyika jagat haya jīva-kārāgāra
jīvera vaimukhya-doṣe daṇḍa-pratikāra

“The māyika world is a prison house for the jīvas, where punishment is given to correct those jīvas who are infected by the defect of being averse (to Kṛṣṇa). (4)

(4) The fourteen worlds, known as Devī-dhāma, are a prison house for those jīvas who are averse to Kṛṣṇa. It is not a place for happiness or enjoyment. Here, material enjoyment is temporary, thus it is especially difficult. Punishment is the remedy, and through that punishment the jīvas are purified.

(25)
tabe yadi jīva sādhu-vaiṣṇava-kṛpāya
sambandha-jñānete punaḥ kṛṣṇa-nāma pāya

“However, by the mercy of a Vaiṣṇava sādhu, a jīva may attain sambandha-jñāna, along with kṛṣṇa-nāma (5)

(5) “I am finite consciousness and an eternal servant of Kṛṣṇa. Kṛṣṇa is Infinite consciousness and my only Master. This gross material world is a prison house meant for my purification.” This knowledge is known as sambandha-jñāna.

(26)
tabe pāya prema-dhana sarva-dharma-sāra
yāhāra nikaṭe sāyujyādira dhikkāra

“Then he attains the treasure of prema, which is the essence of all dharma. Such a person feels disgust towards impersonal liberation (sāyujyā) and the like.

(27)
yāvat sambandha-jñāna sthira nāhi haya
tāvat anarthe nāmābhāsera āśraya

“When he has no steady knowledge of sambandha, then he will maintain anarthas and take shelter of nāmābhāsa. (6)

(6) Until, by the guru’s mercy, sambandha–jñāna arises, then the anartha of ignorance will remain with the jīva – thus, while he chants the Holy Name, it will be nāmābhāsa and not śuddha-nāma.

Nāmābhāsera phala
(The Result of Nāmābhāsa)

(28)
nāmābhāsa daśāte-o aneka maṅgala
jīvera avaśya haya sukṛti prabala

“The stage of nāmābhāsa gives many auspicious results, and certainly the jīva attains great sukṛti. (7)

(7) Nāmābhāsa is counted as the best amongst the different kinds of puṇya a jīva can perform. In comparison with dharma, vows, yoga, fire sacrifices and all other types of auspicious activities, nāmābhāsa gives the best results.

(29)
nāmābhāse naṣṭa haya āche pāpa yata
nāmābhāse mukti haya kali haya hata

“By nāmābhāsa, pāpa is destroyed. By nāmābhāsa, liberation is achieved and the effects of Kali-yuga are halted.

(30)
nāmābhāse nara haya, supaṅkti-pāvana
nāmābhāse sarva-roga haya nivāraṇa

“By nāmābhāsa, a man can purify merely by his presence. By nāmābhāsa, all diseases are cured.

(31)
sakala āśaṅkā nāmābhāse dūra haya
nāmābhāsī sarvāriṣṭa haite śānti pāya

“All fears go far away from nāmābhāsa. All misfortunes are nullified for one who chants nāmābhāsa.

(32)
yakṣa, rakṣa, bhūta, preta, graha-samudaya
nāmābhāse sakala anartha dūre yāya

“Yakṣas, rākṣasas, bhūtas, pretas, malefic planets and all anarthas go far away from nāmābhāsa.

(33)
narake patita loka sukhe mukti pāya
samasta prārabdha-karma nāmābhāse yāya

“Those who have fallen into a hellish condition are liberated and all prārabdha-karma (results from previous activities) go away due to nāmābhāsa.

(34)
sarva-vedādhika, sarva-tīrtha haite baḍa
nāmābhāsa sarva-śubha-karma-śreṣṭhatara

“Nāmābhāsa is superior to all the Vedas and all sacred tīrthas. Nāmābhāsa is the greatest of all auspicious karmika activities.

Nāmābhāsera vaikuṇṭhādi-prāpakatva
(The Attainment of Vaikuṇṭha by Nāmābhāsa)

(35)
dharma, artha, kāma, mokṣa catur-varga-dātā
sarva-śakti dhare nāmābhāse jīva-trātā

“Nāmābhāsa awards the four goals – dharma, artha, kāma and mokṣa (religiosity, wealth, sense enjoyment, and liberation). Being all-powerful, nāmābhāsa delivers the jīvas.

(36)
jagat-ānanda-kara śreṣṭha-pada-prada
agatira eka gati sarva-śreṣṭha-pada

“It gives bliss to the world and grants the highest abode. For those without any shelter, it is the only shelter, and the best of all realms.

(37)
vaikuṇṭhādi loka-prāpti nāmābhāse haya
viśeṣataḥ kali-yuge sarva-śāstra kaya

“One will attain Vaikuṇṭha and other spiritual abodes through nāmābhāsa. All the śāstra state that it is specifically for Kali-yuga.

Saṅketa, parihāsa, stobha o helā ei cāri-prakāra nāmābhāsa
(Indirect Chanting, Joking, Disrespect and Neglect – these are the Four Types of Nāmābhāsa)

(38)
catur-vidha nāmābhāsa ei mātra jāni
saṅketa o parihāsa, stobha, helā māni

“I am only aware of four types of nāmābhāsa. I know of saṅketa (indirect), parihāsa (joking), stobha (disrespect), and helā (neglect). (8)

(8) Saṅketa, parihāsa, stobha, and helā – these are the four types of nāmābhāsa when chanting the Holy Name. Thus, altogether there are four kinds of nāmābhāsa. From helā to stobha, from stobha to parihāsa, and from parihāsa to saṅketa, the faults become progressively less.

Saṅketa-rūpa nāmābhāsera prakāra-dvaya
(The Two Types of Saṅketa Nāmābhāsa, or Indirect Chanting)

(39)
viṣṇu-lakṣya kari’ jaḍa-buddhye nāma laya
anya lakṣya kari’ viṣṇu-nāma uccāraya

(40)
saṅgete dvi-vidha ei haya nāmābhāsa
ajāmila sākṣī tāra śāstrete prakāśa

“Chanting the Holy Name referring to Viṣṇu, but with a material conception, and unintentionally chanting the Holy Name of Viṣṇu – these are the two kinds of this nāmābhāsa. The śāstra reveals Ajāmila as an example (of the first one).

(41)
yavana-sakala mukta habe anāyāse
‘hārām’ ‘hārām’ bali’ kahe nāmābhāse

“All the Yavanas are easily delivered when they say, ‘Hārām! Hārām!’ This is said to be nāmābhāsa (of the second type). *

* Translators Note: The word hārām is an Arabic word referring to an activity which is forbidden. However, in India, hā-rām means, “O Rāma!” Thus, because the Name of Rāma is included, it is considered to be nāmābhāsa.

(42)
anyatra saṅkete yadi haya nāmābhāsa
tathāpi nāmera teja nā haya vināśa

“Even if this nāmābhāsa is referring to something else (other than Kṛṣṇa), the potency of the Holy Name is not destroyed.

Parihāsa-nāmābhāsa
(Chanting in Jest)

(43)
parihāse kṛṣṇa-nāma yei jana kare
jarāsandha sama sei e-saṁsāre tare

“That person who chants kṛṣṇa-nāma in jest, just like Jarāsandha, crosses over this world of birth and death.

Stobha-nāmābhāsa
(Chanting Disrespectfully)

(44)
aṅga-bhaṅgī caidya sama kare nāmābhāsa
stobha mātra haya tabu nāśe bhava-pāśa

“While making angry gestures, even Caidya (Śiśupāla) chanted nāmābhāsa by chanting with disrespect and was still able to slash the bonds of this material world.

Helā-nāmābhāsa
(Chanting with Negligence)

(45)
mana nāhi deya āra avajñā bhāvete
‘kṛṣṇa’ ‘rāma’ bale helā-nāmābhāsa tā’te

“Absentmindedly and with a disrespectful mood, when one chants ‘Kṛṣṇa’ and ‘Rāma,’ that is helā–nāmābhāsa (chanting negligently).

(46)
ei saba nāmābhāse mleccha-gaṇa tare
viṣayī, alasa-jana ei patha dhare

“All these kinds of nāmābhāsa can deliver the mlecchas. Those persons who are materialists and lazy follow this path.

Śraddhā o helā-nāmābhāsera bheda
(Chanting with Śraddhā and Chanting with Negligence as Two Types of Nāmābhāsa)

(47)
śraddhā kari kare nāma anartha-sahita
śraddhā-nāma haya sei tomāra vihita

“You have ordained that when one chants with śraddhā but also with anarthas, this is śraddhā–nāmābhāsa.

(48)
saṅketādi avajñā paryanta bhāva dhari’
nāma kare helāya ye śraddhā parihari

“Beginning with saṅketa, where one chants in a disrespectful mood, up to chanting the Holy Name with helā – this is chanting without śraddhā.

(49)
nāmābhāsa avadhi se helā-nāma haya
tāhāte-o mukti labhe pāpa haya kṣaya

“Helā–nāmābhāsa is limited to destroying the results of pāpa and awarding liberation. (9)

(9) By chanting the Holy Name negligently, one attains results up to the point of liberation. But one cannot express what the results of chanting the Holy Name negligently with śraddhā are! When śraddhā in the Holy Name appears along with sambandha-jñāna, the result of that will be the rise of rati (affection for Kṛṣṇa). Anarthas are removed very quickly with śraddhā–nāmābhāsa.

Anartha-nāśe nāmābhāsa nāma haiyā prema deya
(Nāmābhāsa Destroys Anarthas and Gives Rise to Prema)

(50)
kṛṣṇa-prema chāḍi’ saba nāmābhāse pāya
nāmābhāse punaḥ śuddha-nāma ha’ye yāya

“Nāmābhāsa can give everything except kṛṣṇa-prema. By progressing with nāmābhāsa, one eventually comes to śuddha-nāma.

(51)
anartha-vigate yabe śuddha-nāma haya
kṛṣṇa-prema tabe tā’ra haibe niścaya

“When anarthas have gone, śuddha-nāma appears. Then kṛṣṇa-prema certainly manifests.

(52)
nāmābhāse sākṣāt se prema dite nāre
nāma haye prema deya vidhi-anusāre

“Nāmābhāsa itself cannot give prema directly. But by following the proper procedures, the Holy Name will give prema.

Nāmābhāsa o nāmāparādhera bheda
(The Difference Between Nāmābhāsa and Nāmāparādha)

(53)
ataeva nāma-aparādha parihari
nāmābhāsa kare yei tā’re nati kari

“Thus, I offer my respects to anyone who avoids the offences to the Holy Name and chants nāmābhāsa.

(54)
karma, jñāna haite ananta śreṣṭhatara
bali’ nāmābhāse jāni, ohe sarveśvara

“O Sarveśvara, I declare that nāmābhāsa is unlimitedly superior to karma and jñāna.

(55)
rati-mūlā śraddhā yadi śuddha-bhāve haya
tabe ta’ viśuddha-nāma haibe udaya

“If (through nāmābhāsa) there is śraddhā, which is the foundation of rati, one will become purified. Then the pure Name will arise.

Chāyā o pratibimba bhede ābhāsa dui prakāra – chāyā nāmābhāsa
(Chāya and Pratibimba as the Two Kinds of Ābhāsa – Chāya Nāmābhāsa)

(56)
ābhāsa dvividha haya pratibimba chāyā
śraddhābhāsa dvi-prakāra saba tava māyā

“There are two kinds of ābhāsa (glimmers) – pratibimba (reflection) and chāyā (shadow). These two types create śraddhābhāsa (a glimmer of śraddhā). These are all Your māyā potency.

(57)
chāyā-śraddhābhāse chāyā-nāmābhāsa haya
sei nāmābhāse jīvera śubha prasavaya

“Chāyā-śraddhābhāsa (a shadow of a glimmer of śraddhā) produces chāyā-nāmābhāsa (a shadow of a glimmer of the Holy Name). This nāmābhāsa creates auspiciousness for the jīvas. (10)

(10) In many places in the śāstra we find words like nāmābhāsa (a glimmer of the Holy Name), vaiṣṇavābhāsa (a glimmer of a Vaiṣṇava), śraddhābhāsa (a glimmer of faith), bhāvābhāsa (a glimmer of ecstasy), ratyābhāsa (a glimmer of attraction), premābhāsa (a glimmer of prema), muktyābhāsa (a glimmer of liberation) etc. In all these, the word ābhāsa (glimmer) is most appropriate. These will be discussed in this chapter. The natural explanation of ābhāsa is of two types – svarūpābhāsa (a direct glimmer) and pratibimbābhāsa (a reflected glimmer). In svarūpābhāsa, direct light appears in a diminished way, just as there is dim light when clouds cover the effulgence of the sun. In pratibimbābhāsa, natural light appears in a distorted way. Thus it is said, ābhāsas tu mṛṣā buddhir avidyā-kāryam ucyate (‘A distorted reflection of knowledge is known as ignorance’). Just as light is reflected upon water, when the sun of the Holy Name is covered by the fog and clouds of the jīva’s ignorance, the contracted light of that sun can only be seen very faintly. This state of nāmābhāsa awards many auspicious results to the world. When the light of the Holy Name is reflected in the lake of māyāvāda, that is pratibimba-nāmābhāsa. From this, sāyujya (impersonal liberation) and other results may arise, but the ultimate benefit of prema will not manifest. This kind of nāmābhāsa is actually a great offence to the Holy Name. Because of this, it is not said to be real nāmābhāsa. Only chāyā-nāmābhāsa is said to be actual nāmābhāsa, and that has four divisions. This contemptible pratibimba-nāmābhāsa should be driven far away. It is seen that all the śāstra worship chāyā-nāmābhāsa. Chāyā-nāmābhāsa comes from anarthas born of ignorance, anarthas stemming from evil philosophies create pratibimba-nāmābhāsa which is considered an offence that obstructs bhakti. A Vaiṣṇava–prāya, or Vaiṣṇavābhāsa, can be respected as a kaniṣṭha or prākṛta-bhakta (materialistic devotee) as long as he does not commit the offence of following māyāvāda. Why not? By proper association he can quickly attain auspiciousness. Therefore, śuddha-bhaktas will befriend him and have mercy on him as if he were a child. They will not ignore him as they do the hateful māyāvādīs. One who only has ordinary śraddhā is first engaged only in Deity worship and, as he advances through pūjā, he engages in serving the devotees and Bhagavān. Then in this way, he develops sambandha–jñāna and attains the gift of bhakti. But if someone is seen to have staunch faith in māyāvāda, then he should certainly be ignored.

Pratibimba nāmābhāsa
(A Reflected Glimmer of the Holy Name)

(58)
anya jīve śuddhā-śraddhā kariyā darśana
nija-mane śraddhābhāsa āne yei jana

“One who observes pure śraddhā in other jīvas may attain śraddhābhāsa within.

(59)
bhoga-mokṣa-vāñchā tāhe thāke nitya miśi
aśrame abhīṣṭa-lābhe yate divā-niśi

“They may also desire bhoga (sense enjoyment) or mokṣa (liberation) and strive day and night in order to attain them.

(60)
śraddhāra lakṣaṇa mātra śraddhā tāhe naya
tā’ke pratibimba-śraddhābhāsa śāstre kaya

“There may be external symptoms of śraddhā, but it is not actual śraddhā. The śāstra says that this is pratibimba-śraddhābhāsa.

(61)
pratibimba-śraddhābhāse nāmābhāsa yata
pratibimba-nāmābhāsa haya avirata

“Wherever there is pratibimba-śraddhābhāsa, there will always be pratibimba-nāmābhāsa.

Pratibimba-nāmābhāse māyāvāda kapaṭatā utpanna kare
(The Deception of Māyāvāda is born from Pratibimba Nāmābhāsa)

(62)
ei nāmābhāse māyāvāda duṣṭa-mata
praveśiyā śaṭhatāya haya pariṇata

“This kind of nāmābhāsa leads to the evil philosophy of māyāvāda and, entering into that, one becomes a deceiver.

Kapaṭa pratibimba-nāmābhāsa nāmāparādha
(This Deceptive Pratibimba Nāmābhāsa is Actually Nāmāparādha)

(63)
nitya-sādhya nāme sādhana buddhi kari’
nāmera mahimā nāśi’ aparādhe mari

“One who thinks that the Holy Name is simply a means to attain a higher eternal goal, disgraces the glories of the Holy Name and that offence destroys him.

Translator’s Note: The Holy Name is both the means and the end.

Chāyā nāmābhāsa o pratibimba-nāmābhāsera bheda
(The Difference Between Chāyā Nāmābhāsa and Pratibimba Nāmābhāsa)

(64)
chāyā-nāmābhāse mātra hayata ajñāna
hṛdaya-daurbalya haite anartha-vidhāna

“Chāyā-nāmābhāsa only comes from ignorance, and due to a state of hṛdaya-daurbalya (weakness of heart).

(65)
sei saba doṣe nāma karena mārjana
pratibimba-nāmābhāse doṣera vardhana

“The Holy Name cleanses all such faults. But pratibimba-nāmābhāsa increases those defects.

Māyāvāda o bhakti – iṅhārā paraspara viparīta dharma māyāvāda-i aparādha (Māyāvāda and Bhakti – How Māyāvāda Philosophy is the Opposite to this and is an Offence.)

(66)
kṛṣṇa-nāma-rūpa-guṇa-līlādi sakala
māyāvādi-mate mithyā, naśvara sakala

“All the names, forms, qualities, and pastimes etc. of Kṛṣṇa are considered by the māyāvādīs to be false and temporary.

(67)
sei mate prema-tattva nitya nāhi haya
bhakti-viparīta māyāvāda suniścaya

“Their opinion is that the principle of prema is not eternal. Undoubtedly, māyāvāda is the complete opposite of bhakti.

(68)
bhakti-vairī madhye māyāvādera gaṇana
ataeva māyāvādī aparādhī hana

“Māyāvāda is counted amongst the enemies of bhakti. Thus, māyāvādīs are offenders.

(69)
māyāvādī-mukhe nāma nāhi bāhirāya
nāma bāhirāya, tabu nāmatva nā pāya

“The Holy Name does not come from the mouth of a māyāvādī. If the Name does emerge from it, it is not the actual Holy Name.

(70)
māyāvādī yadi kare nāma-uccāraṇa
nāmake anitya bali’ labhaye patana

“If a māyāvādī chants the Holy Name, considering that it is not eternal, he will fall down.

(71)
nāmera nikaṭe bhoga-mokṣera prārthanā
nāmera nikaṭe śāṭhya phalete yātanā

“He may pray to the Holy Name for sense enjoyment or liberation, but the Holy Name cheats him and instead the result is only misery.

Māyāvādīra aparādha kakhana chāḍe
(When the Māyāvādī Abandons His Offence)

(72)
tabe yadi māyāvādī bhukti-mukti-āśa
chāḍiyā karaye nāma ha’ye kṛṣṇa-dāsa

“However, if a māyāvādī gives up the desire for sense enjoyment and liberation and chants the Holy Name, then he will become kṛṣṉa-dāsa.

(73)
tabe tā’re chāḍe māyāvāda duṣṭa-mata
anutāpa-saha haya nāma anugata

“Then he will reject the evil philosophy of māyāvāda, and feeling remorse, will become a follower of the Holy Name.

(74)
sādhu-saṅge kare punaḥ śravaṇa, kīrtana
su-sambandha-jñāna tā’ra ude’ tatakṣaṇa

“In the company of sādhus he will constantly hear and chant, and true sambandha-jñāna will emerge.

(75)
aviśrānta nāma kare’ paḍe cakṣu-jala
nāma-kṛpā pāya, citta haya ta sabala

“He will never tire of the Holy Name and tears will fall from his eyes. By attaining the mercy of the Holy Name, his heart will become very strong.

Bhaktike anitya baliyā māyāvāda aparādha haiyāche
(By Stating that Bhakti is Not Eternal, Māyāvāda is Offensive)

(76)
kṛṣṇa-rūpa, kṛṣṇa-dāsya, jīvera svabhāva
māyāvāda anitya kalpita bale saba

“Māyāvada claims that Kṛṣṇa’s form, and servitorship to Kṛṣṇa which is the jīva’s inherent position, are completely imaginary and temporary.

(77)
hena māyāvāda nāma-aparāde gaṇi
māyāvāda haya sarva vipadera khani

“Therefore I count māyāvāda to be among the offences to the Holy Name. Māyāvāda is the repository of all other types of misfortune.

Māyāvādī nāmābhāse muktyābhāsa-rūpe sāyujya lābha kare
(By Nāmābhāsa the Māyāvādī Attains Sāyujya, the Glimmer of Liberation)

(78)
nāmābhāsa kalpa-taru māyāvādi-jane
abhīṣṭa arpaṇa kare sāyujya-nirvāṇe

“Like a desire tree, nāmābhāsa gives the māyāvādīs the liberation of sāyujya-nirvāṇa that they crave.

(79)
sarva-śakti nāme āche tāi nāmābhāse
pratibimba haile-o dena muktyābhāse

“When the Holy Name, which contains all potencies, is reflected as pratimbimba-nāmābhāsa, it gives muktyābhāsa (a glimmer of liberation).

(80)
pañca-vidha mukti madhye sāyujya ābhāsa
bhava-kleśa nāśe mātra phale sarva-nāśa

“Amongst the five types of mukti, sāyujya (impersonal liberation) is an ābhāsa (a glimmer of liberation). It eliminates all suffering, but results in destroying everything.

Māyāvādī nitya-sukha pāya nā
(A Māyāvādī Never Attains Eternal Bliss)

(81)
māyāya mohita jana tāhe sukha māne
sukhābhāsa mātra pāya sāyujya-nirvāṇe

“Baffled by māyā, such persons think that they will achieve bliss. When they attain sāyujya-nirvāṇa, they only attain sukhābhāsa (a glimmer of happiness).

(82)
sac-cit-ānanda-sevā parama nirvṛti
sāyujya nā pāya kabhu hata-kṛṣṇa-smṛti

“Service unto He who is eternal, blissful, and cognizant is the highest kind of liberation. But that is never achieved by attaining sāyujya, where one’s remembrance of Kṛṣṇa is erased.

(83)
yāṅhā nāhi bhakti-prema-nityatā viśvāsa
nitya-sukha kaiche tāhe haibe prakāśa

“How can everlasting happiness ever be revealed to one who believes that bhakti and prema are transitory?

Chāyā-nāmābhāsī duṣṭa-mate nā praveśa karile krame śuddha=nāma pāiyā thākena (One Who Chants Chāyā Nāmābhāsa Does Not Follow Deviant Philosophies, But Eventually Attains Śuddha-Nāma)

(84)
chāyā-nāmābhāsī nāhi jāne duṣṭa-mata
matavāde citta-bale nahe tā’ra hata

“One who chants chāyā-nāmābhāsa does not accept deviant philosophies. His strong mind is not ruined by concocted theories.

(85)
se kevala nāhi jāne yathārtha prabhāva
se prabhāva jñāna-dāna nāmera svabhāva

“He cannot understand the strength of the Holy Name. It is the very nature of the Name to award knowledge.

(86)
meghācchanne sūrya-prabhā pratīta nā haya
kintu meghe nāśi’ sūrya karena udaya

“When the sunlight is covered by clouds it cannot be displayed. But when the clouds dissipate, the sun appears.

(87)
chāyā-nāmābhāsī dhanya sad-guru-prabhāve
alpa-dine nāma-prema anāyāse pābe

“When one who chants chāyā-nāmābhāsa is empowered by a genuine guru, then after a few days he attains nāma-prema without any effort.

Bhaktera māyāvādīra saṅga avaśya parityājya
(Devotees Must Certainly Abandon the Company of Māyāvādīs)

(88)
māyāvādī-saṅga teṅha satarke chāḍiyā
śuddha-nāma-parāyaṇa tuṣibe seviyā

“Someone who carefully avoids the company of māyāvādīs should render service unto those who are attached to śuddha-nāma.

(89)
ei ta tomāra ājñā śrī-kṛṣṇa-caitanya
sei ājñā yei pāle sei jīva dhanya

“O Śrī Kṛṣṇa Caitanya, that jīva who follows Your instructions is most fortunate.

(90)
ye nā pāle tava-ājñā, sei jīva chāra
koṭī janme kichutei nā habe uddhāra

“That jīva who does not follow Your instructions is useless and contemptible. He cannot be delivered even after millions of births.

(91)
ku-saṅga chāḍiye prabhu rākha tava pāya
tava pāda-padma vinā nā dekhi upāya

“O Prabhu, by Your protection one can avoid bad association. Other than Your lotus feet, I see no other way.”

(92)
hari-dāsa pada-dvandve vinoda yāhāra
hari-nāma-cintāmaṇi sadā gāna tāra

One who takes pleasure in the two feet of Hari Dāsa, continuously sings this Hari-nāma Cintāmaṇi.

iti śrī- hari-nāma-cintāmaṇau
nāmābhāsa-varṇanaṁ nāma tṛtīyaḥ paricchedaḥ

Thus ends the third chapter of Śrī Hari-nāma Cintāmaṇi entitled,
“A Deliberation on Nāmābhāsa.”