Hari-nāma Cintāmaṇi

Chapter Three – Nāmābhāsa Vicāra
(A Deliberation on Nāmābhāsa)

(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)
haridāse mahāprabhu sadaya haiyā
uṭhāya takhana padma-hasta prasāriyā

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

(3)
bale śuna haridāsa āmāra vacana
nāmābhāsa spaṣṭa-rūpe bujhāo ekhana

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

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

“One that understands nāmābhāsa will attain the pure Holy Name. By the divine qualities of the Holy Name that jīva will 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 become 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 baddhajīvas, 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 covers 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 tāhāre 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 brings 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 and becomes bewildered on the path of karma.

(10)
jīve cit-svarūpa bali nāhi yāra jñāna
māyā jaḍāśraye tāra satata ajñāna

“The jīva that does not have knowledge of his cit-svarūpa accepts the mundane shelter of māyā and always remains in ignorance.”

(11)
tabe haridāsa bale āja āmi dhanya
mama mukhe nāma kathā śunibe caitanya

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

(12)
kṛṣṇa jīva prabhu dāsa jaḍātmikā māyā
ye nā jāne tāra śire ajñānera chāyā

“Kṛṣṇa and the jīvas are master and servants. The world of māyā is gross matter. When one does not know this 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, the abode of māyā is made up of gross 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 gross matter. When they understand this, they 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 offenses – these anarthas are like clouds that create a blockage. (3)

(3) Asat-tṛṣṇā is the thirst for material things that have no connection to Kṛṣṇa, in other words, greed of 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

“When the rays from the sun of the Holy Name are covered, nāmābhāsa is present. Yet the self-perfect kṛṣṇa-nāma is always 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 will take shelter of nāmābhāsa.

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

“If an sādhaka takes shelter of a genuine guru and becomes expert in bhajana, the clouds 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. Then the gift of prema becomes manifest 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 brightly and will give chase to the fog of anarthas.

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

“Then, the knowledge of prayojana (the attainment) gives the great treasure of prema, and on attaining that prema, 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

“Helped by faith in the feet of a genuine guru, the jīva attains 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. Kṛṣṇa-prema is eternal. Thus, the intrinsic nature of the jīva manifests.

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

“The jīva forgets that he is the eternal servant of Kṛṣṇa. And being thrown into the māyika world, he searchs for happiness.

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

“The world of māyā is a prison house for the jīvas, where punishment is given to correct those jīvas who are infected by the defect of aversity (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, such 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, if one of those attains sambandha-jñāna, then he chants kṛṣṇa-ṇama (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 sāyujyā (impersonal liberation).

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

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

(6) Until, by the guru’s mercy, sambandhajñāna 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 piety. (7)

(7) Nāmābhāsa is counted as the best amongst the pious activities a jīva can perform. In comparison to 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 will be destroyed. By nāmābhāsa liberation can be attained and the effects of Kali-yuga will be halted.

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

“By nāmābhāsa a man’s social class becomes purified. By nāmābhāsa all diseases can be 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

“All yakṣas, rākṣasas, bhūtas, pretas, malific 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 greater than all the Vedas and all sacred tīrthas. Nāmābhāsa is the greatest of all auspicious 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 gives 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, it grants the best of abodes. For those without any shelter, it is the only shelter, and it is 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 by nāmābhāsa. All the śāstra specifically recommend it 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 only know 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 loudly. 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

“Chanting the Holy Name referring to Viṣṇu, but with a material conception, and unintentionally chanting the Holy Name of Viṣṇu.

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

“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
hārāma hārāma bali kahe nāmābhāse

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

(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
(Parihāsa Nāmābhāsa, or 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
(Stobha Nāmābhāsa, or Chanting Distrespectfully)

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

“Making angry gestures, people like Caidya (Śiśupāla) chanted nāmābhāsa even by chanting with disrespect and were still able to slash the noose of the material world


Helā nāmābhāsa
(Helā Nāmābhāsa, or Chanting with Negligence)

(45)
mana nāhi deya āra avajñā bhāvete
kṛṣṇa rāma bale helā nāmābhāsa tāte

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

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

“All these types of nāmābhāsa can deliver the mlecchas. Materialists and lazy people follow this path.


Śraddhā o helā nāmābhāsera bheda
(Chanting with Faith and Chanting with Negligence as Two types of Nāmābhāsa)

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

“You have described that when one chants with faith but also with anarthas, this is śraddhānāmābhāsa.

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

“Beginning with saṅketa, where one doesn’t have proper respect, up to chanting the Holy Name with helā (negligence) – this is chanting without faith.

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

“The limitation of helā-nāma nāmābhāsa is that it only destroys the results of pāpa and awards liberation. (9)

(9) By chanting the Holy Name negligently, one attains pious benefits up to the point of liberation. But one cannot express what the results of chanting the Holy Name negligently with faith are! When faith 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 śraddhānāmābhāsa.


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 haye yāya

“With the exception of kṛṣṇa-prema, nāmābhāsa can give everything else. By progressing with nāmābhāsa, one eventually comes to śuddha-nāma.

(51)
anartha vigate yabe śuddha nāma haya
kṛṣṇa-prema tabe tāra haibe niścaya

“When anarthas have gone, then 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. By following the rules, the Holy Name will give prema.


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

(53)
ataeva nāma aparādha parihari
nāmābhāsa kare yei tāre nati kari

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

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

“O Supreme Lord, I declare that nāmābhāsa is unlimitedly superior to karma or jñāna.

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

“If by faith, rati begins to appear, one will become purified. Then the pure Name will be manifest.

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 faith). These are all Your māyā potency.

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

Chāyā-śraddhābhāsa (a glimmer of faith) produces chāyā-nāmābhāsa (a shadow of a glimmer of the Holy Name). This nāmābhāsa creates auspiciousness to 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 contracted 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 offense 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 offense 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 offense of following the 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 like the hateful māyāvādīs. One who only has ordinary faith is first engaged only in Deity worship, and as he advances through pūjā, he engages in serving the devotees and Bhagavān, and in this way he has sambandhajñāna and attains the gift of bhakti. But if it is seen that he has staunch faith in māyāvāda, then he should certainly be ignored.

Pratibimba nāmābhāsa (Pratibimba nāmābhāsa – A Reflected Glimmer of the Holy Name)

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

“One who sees how other jīvas have pure faith 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 it.

(60)
śraddhāra lakṣaṇa mātra śraddhā tāhe naya
tāke pratibimba śraddhābhāsa śāstre kaya

“There may be the external symptoms of faith, but it is not real. 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 just a sādhana to a higher eternal sādhya, disgraces the glories of the Holy Name and that offence destroys him.


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 the state of hṛdaya-daurbalya (weakness of heart).

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

“The Holy Name cleans all these defects. 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 – all these are considered by the māyāvādīs to be false and temporary.

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

“Their understanding is that prematattva is not eternal. Without any doubt, māyāvāda is the opposite of bhakti.

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

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

(69)
māyāvādi 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 come from it, it is not the real Holy Name.

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

“If the māyāvādī chants the Holy Name and thinks 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 misery.


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

(72)
tabe yadi māyāvādī bhukti mukti āśa
chāḍiyā karaye nāma haye 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 tāre chāḍe māyāvāda duṣṭa-mata
anutāpa saha haya nāma anugata

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

(74)
sādhu saṅge kare punaḥ śravaṇa kīrtana
su-sambandha jñāna tāra ude tata kṣaṇa

“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. Tears will fall from his eyes. By 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 says that Kṛṣṇa’s form, and service to Kṛṣṇa as the jīva’s inherent position are all imaginary and not eternal.

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

“Therefore I count māyāvāda among the offenses to the Holy Name. Māyāvāda is the repository of all other calamities.


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 haileo dena muktyābhāse

“When the all-powerful Name 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

“Among the five kinds of mukti, sāyujya (impersonal liberation) is ābhāsa (a glimmer of liberation). It only destroys all miseries, but the result is that it destroys everything.


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

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

“Bewildered by māyā, such persons think they will get happiness. 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

The supreme realm is attained through service to He who is eternal, blissful, and cognizant. But on gaining sāyujya, one’s memory 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 not eternal?


Chāyā-nāmābhāsī duṣṭa-mate nā praveśa karile krame śuddha nāma pāiyā thākena
(One Who Chants Chāyā Nāmābhāsa does not Follow a Deviant Philosophy, But Eventually Attains Śuddha-Nāma)

(84)
chāyā nāmābhāsī nāhi jāne duṣṭa-mata
matavāde citta-bale nahe tāra hata

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

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

“By his own power one cannot know reality. That power is the very nature of the Holy Name who awards knowledge.

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

“When the sunlight is covered by clouds it cannot be known. But when s the clouds are dissipated, 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 easily attains nāma-prema (love for the Holy Name).


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 one who is 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 as useless as ashes. Even after millions of births he will not be delivered.

(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

Vinoda, who takes shelter at 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.