A-Z of Mahamantra

This text contains everything you wanted to know about the Holy Name with proof from the scriptures – Lord Gouranga’s instructions whether or not to chant the Mahamantra loudly – why we should chant – and the soulful meaning of the Mahamantra.

Explanation of ‘Nikhila-bhuvana-lakshmi-nitya-leelâ-âspadabhyâm’


Sri Krishna’s lotus–feet are ‘Nikhila-bhuvana-lakshmi-nitya-leelâ-âspadabhyâm’, which means: ‘All the Goddesses of wealth in the entire  creation eternally reside and sport there.’ Read the rest of this entry »

Sweet Swamini

Sweet Swamini

Srila Raghunâth dâs Goswâmi has revealed a supremely enjoyable meaning of the Mahâmantra and Srila Shibânanda Sen’s son Sri Chaitanya dâs has rendered it in the form of a poem in simple Bengali. Since Srila Dâs Goswami is in Manjari-bhav, he has revealed Srimati Radharani’s rendering of the Mahamantra !!! We present the English translation here. Read the rest of this entry »

sarva-cheto harah krishnasttasya chittam haratyasou,

vaidagdhi sâravistârairato râdhâ harâ matâ.1.


“Sri Krishna steals everyone’s heart, while Srimati Râdhârâni steals His heart with Her intense vaidagdhi – hence She is called ‘Harâ’ and addressed as ‘Hare’.”


karshati sweeya lâvanya-murali-kala-nihswanaih,

sri-râdhâm mohana-gunâlankritah krishna irshyate.2.


“He drags Srimati Râdhârâni with His lâvanya and sweet vibrations of the flute – hence That mesmerizing One is called ‘Krishna’.”


shruyate neeyate râse harinâ harinekshanâ,

ekâkini rahahkunje hareyam tena kathyate.3.


“We have heard that during the Râs-leelâ, Sri Hari steals Srimati Râdhârâni when She is alone and takes Her in a secluded kunja – because She is ‘the stolen one’ – She is ‘Harâ’.”


angashyâmalimastomaih shyâmalikritakânchanah,

ramate râdhayâ sârdhamatah krishno nigadyate.4.


“He turns the color of gold into dark green with His blue splendor; this means He makes the golden-complexioned Sri Râdhâ look dark green when He makes love to Her – so He is ‘Krishna’.”


kritvâranye sarah shreshtham kântayânumatastayâ,

âkrishya sarvateerthâni tajgyânât krishna irshyate.5.


“With the permission of His beloved Srimati Râdhârâni, He attracted all the holy places in Vrindâvan and created a great lake (Shyâmkund) – so He is ‘Krishna’.”


krishneti râdhayâ premnâ yamunâtatakânanam,

leelayâ lalitashchâpi dheeraih krishna udâhritah.6.



“Sri Krishna is attracted by Srimati Râdhârâni’s love and laments in the gardens on the banks of the Yamunâ in dheer-lalita bhâv – therefore the wise call Him ‘Krishna’.”


hatavân gokule tishthannarishtam dushtapungavam,

sriharistam rasâduchchairgâyatiti harâ matâ.7.


“Sri Hari kills the evil Arishtâsur in Vraja and She extols Him loudly as ‘Hari’ in a mood full of ras – so She is ‘Harâ’.”


hasphutam râyati preetibharena haricheshtitam,

gâyatiti matâ dheererharâ rasa-vichakshanaih.8.


“She glorifies Sri Hari’s activities openly with love, so the wise connoisseurs of ras call Her ‘Harâ’.”


(to be continued) 

The result of Mahamantra

The result of Mahamantra

The foremost preacher of the Holy Name – Nâmâchârya Thâkur Sri Haridâs has given a most wonderful explanation of the Mahâmantra. The devotees of Lord Goursundar will surely relish it. 

 “ekdin haridâs nirjone boshiyâ,

mahâmantra jope harshe premâbishto hoiyâ.

hâshe kânde nâche gay gorje huhunkâr,

âchârjya gosâi âsi kore namaskâr.

sankoch pâiyâ hoilo bhâlo sambaran,

achârje pranami tiho arpilo âsan.

boshiyâ âchârjya gosâi kore nibedan,

ek boro samshay mone koroho chhedan.

kalijuge abatâr srikrishna-chaitanya,

chaitanya bhajaye jei sei boro dhonno.

tumi hao chaitanyer pârshad pradhân,

sri-krishna-chaitanya chhadi keno gâo ân?

athabâ ki marma jâni premânande bhâsho?

sarba jeebe harinâm koile upadesho.

nibedoy haridâs kori karajode,

sarba-tatta-betta tumi keno puchho more?

ki ba chhol âcharoho pâmor shodhite,

nibedan kori shuno jâhâ loy chitte.

kalijuge sri-krishna-chaitanya gudho abatâr,

koti samudra gambhir nâm tâm leelâ jânr.

guru-bhâbe korây tinho âponâ jojone,

harinâm mahâmantra dilo sarbajane.

sri-krishna-chaitanya kalijug abatâr,

harinâm mahâmantra juga-dharma sâr.

mahâmantre sri-krishna-chaitanya bhinno kobhu noy,

nâm nâmi bhed nâhi sarba shâstre koy.”

 Meaning – “One day Haridâs Thâkur was sitting in a secluded place, absorbed in chanting the Mahâmantra. He was chanting joyously with love. He was laughing, crying, singing and roaring with a deafening noise. Just then Adwaita Âchârya entered and paid obeisance. An embarrassed Thâkur Haridâs immediately controlled himself. He returned the obeisance and offered the Âchârya a seat. Adwaita Prabhu sat down and requested Haridâs Thâkur to solve his doubt. He said – ‘Sri Krishna Chaitanya is the Lord God in Kaliyug, so naturally whosoever worships Him is blessed. You are the foremost of all the associates of the Lord. Then why do you forsake the Holy Name of Sri Krishna Chaitanya and sing some other name? And what is your realization that makes you float in blissful prem? When the Holy Name of Sri Krishna Chaitanya Mahâprabhu is the topmost, then why did you instruct all living beings to chant Mahâmantra?’

 Thâkur Srila Haridâs humbly folded his palms and replied – ‘You are the -Knower of Truth; then why do You ask me? You are only pretending not to know anything, simply to teach the fallen souls. Anyway, I shall do as You like. It is true that Sri Krishna Chaitanya is the secret avatâr in the Kaliyug and His divine pastimes are as deep as innumerable oceans. He takes on the role of the Spiritual Master and makes us worship Him. That is why he has given everybody Harinâm-Mahâmantra.

Sri Krishna Chaitanya is the Lord God in Kaliyug and He has given us Harinâm-Mahâmantra that is the essence of this age.  The Mahâmantra is in no way different from Sri Krishna Chaitanya, since all the scriptures declare that nâm is non-different from nâmi.

 Then Thâkur Srila Haridâs illuminated every word of the Mahâmantra for our relish –

 “Hare – She Who is the daughter of Vrishabhânu and is the crest-jewel of all the beloveds of Sri Krishna, has now descended as Sri Chaitanya, hence He is ‘Hare’.

 Krishna – Srimad-Bhâgavatam glorifies Him as the ‘Son of Nanda’ that ‘Krishna’ has now appeared as this Chaitanya Gosâi.

Hare – He stole everything1 from Vraja and descended in Nadia; hence the ‘hare’ for Sri Krishna Chaitanya is most apt.

 Krishna – He attracted the hearts of all living beings and sowed the seed of bhakti, hence the ‘Krishna’ indeed belongs to Him.

 Krishna – He is ‘Krishna’ within and without, and His entire being is absorbed in the sound vibration of ‘Krishna’ – therefore we decide He is ‘Krishna’.

 Krishna – He assumed the garb of a sannyâsi and attracted the atheists – thus He is definitely ‘Krishna’.

 Hare – He steals the hearts and souls of the devotees with His extraordinary sweetness – this is the significance of His name ‘Hare’.

 Hare – He steals the hearts of His devotees so that He can steal their hearts in return – for this reason Sri Chaitanya is named ‘Hare’.

Hare – Lord Krishna stole His Own sweetheart and ascended on earth – so Sri Krishna Chaitanya, Who is the essence of Kaliyug is ‘Hare’.

Râm – The Divine Couple unite with each other and thus wander in Nabadweep in supreme pleasure, therefore Sri Chaitanya is ‘Râm’ in this Kaliyug.

Hare – Sri Chaitanya steals all the inauspicious qualities from the living beings, as a result, His name ‘hare’ is most propitious.

 Râm – He love-sports in the hearts of His devotees, hence He has the name ‘Râm’.

 Râm – He is passionately aroused to relish Himself, therefore Sri Chaitanya has the name ‘Râm’.

 Râm – Lord Chaitanya manifested His form of Sri Râm Who is the Son of queen Kaushalya and had appeared in the Tretâ yug – consequently He is ‘Râm’.

 Hare – He stole Haridâs Thâkur’s heart with His sweetness; hence He got the name ‘Hare’.

Hare – He stole His own heart with His own sweet bhâv and became like a tortoise. As a result He became famous in the world as ‘Hare’.

 I have revealed the most confidential meaning of Harinâm, something that none of the scriptures can even dream about.”

(to be continued)

1 He emptied the Vrajavâsis’ hearts and stole the most precious jewel of Vraja, that is, Sri Râdhâ-bhâv and Srimati Râdhârâni’s splendor.

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A Call of Love

Call of Love

Two Types of Chanting

Anyway, whether we are offensive or non-offensive, it is our bounden duty to serve bhakti devi by chanting with love and respect. If we are inoffensive, we shall attain prem and if we are offensive, we shall obliterate our offenses and after that, gain prem. Srimat Jiva Goswâmipâd has instructed us to chant with love. He has said –

“We can chant the Holy Name in two manners –

  1. just chant
  2. chant lovingly

If we ‘just chant’ – that is, chant simply without any emotion, and if we are inoffensive we shall attain the divine abode. However if we chant with love we can get close to Sri Bhagavân and gain His sevâ.

The Gopis had met the Sri Krishna in Kurukshetra. Then He had extolled their love by saying –

‘Dear Vraja-beauties, living beings become immortal because of their devotion unto me. Your love forces me to come near you’ – (S.B.10.81.31)”

– (Krama-Sandarbha purport to S.B.6.2.20)

These divine words prove that love is the best way to drag Sri Krishna to us. Similarly if we chant lovingly the Holy Name will surely manifest Sri Krishna before us.

How to chant with love?

If we exclusively love the Holy Name then we should call out the Mahâmantra with intense longing. With how much passion should we call out our beloved Harinâm? Srila Sanâtan Goswâmipâd has given a wonderful example (B.B.2.3.167) –

“With how much longing the thirsty châtaks call out when it does not sight any cloud during the monsoon, with how much passion the chakravâki laments out of separation from her lover at night – a devotee, suffering in the pangs of viraha, and with an agitated soul, should loudly and thirstily call out his Beloved”.

If we understand the meaning of the Mahâmantra, relish it and then chant the Holy Name, we shall very soon gain the blessings of Sri Nâm-prabhu and start loving Him.

(to be continued)

Let's shatter those shackles
Let’s shatter those shackles

The saints and scriptures ordain that we should chant the Holy Name without committing these ten offences. The only way we can chant without offending is to obey Sriman-Mahâprabhu’s command – to be more humble than a blade of grass. However if we can really put this to practice, Sri Nâm-Prabhu will certainly grace us with His bounties and we shall feel blessed. And this will happen extremely quickly.

How can we obliterate Nâm-aparâdh?

Padma Purân has stated –

“We can annihilate Nâm-aparâdh by resorting to chanting alone. We should chant without resting for a single moment – then we can destroy Nâm-aparâdh.”

However if we offend a great soul, then we have to beg him to forgive us; when he is pleased, our aparâdh is destroyed. What happens if we are unable to please him? Then we have to chant all day and night, and then it will be possible to wipe out that offense. We can burn the other offenses by repenting and chanting incessantly.

How to find out if we have aparâdh or not?

We may ask – “I have not committed a single offense, and I am chanting with respect; then how come Sri Nâm-Prabhu is not showering His blessings on me?” The answer to this query is the same – “aparâdh”. There is nothing to stop the grace of the Holy Name other than offense. Although knowingly we do not commit an offense – it is true. But still we cannot proclaim to be completely free of aparâdh. We cannot guarantee that we do not have any offense collected over the past lives; also we do commit offenses unwittingly, do we not? However there is one solid way we can discern whether or not we have ‘offenses’. When we chant a lot many times, we should peep into our hearts. Am I feeling joyous? Have I got tears and goose flesh? If the answer is ‘No’, then we should accept that offenses have made our hearts rock-hard. In spite of chanting many times, when prem does not appear in our hearts, it is a sure sign of nâm-aparâdh. Srimad-Bhâgavatam proves this point –

tadshmasâram hridayam vatedam yad-grihyam-ânair-harinâma-dheyaih,

na vikriyetâtha yadâ vikâro netre jalam gâtraruheshu harshah.”

Srila Vishwanâth Chakravartipâd has explained this verse as follows –

“When we chant repeatedly, yet our heart does not melt with devotion – it is expressed by tears, goose flesh and other symptoms of bhâv – such a heart is hard like iron. It is a sign of nâm-aparâdh. Also, we cannot say that if one displays tears and goose flesh, his heart has melted; for some people who have unstable emotions too express such tears and other symptoms without possessing any bhâv. They can do this with practice as well. The reverse is also true. Some very serious devotees do not express any sign of ecstasy although their chitta is full of bhakti. Hence this verse (from Srimad-Bhâgavatam) actually means –

‘Even though one displays tears and gooseflesh externally, if he does not have a heart that has melted with devotion, it means his heart is rock-hard. Although tears and goose flesh are the common symptoms of a change of heart, we should know that the real indications are the ‘nine symptoms’ such as forbearance, spending every moment in relation with Sri Bhagavân etc’.1

(to be continued)

1 Please refer the section called ‘bhâv’ in ‘A Scientific Study of Bhakti’ for all the effects of offenseless chanting.

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Lord of Nabadweep

Lord of Nabadweep

The Eighth Offense


dharma-vrata-tyâga-hutâdi sarva-shubha-kriyâ-sâmyam-api-pramâdah”

 Meaning – “It is an offense to equate the result of the Holy Name with the outcomes of righteous conduct, fasting, sacrifices, and other religious activities.’

 This belittles the glory of the Holy Name, hence an offense. All the pious activities listed in the scriptures are material in nature, whereas the divine name is transcendental and indestructible. The pious activities are merely the means to attain heavenly comforts. They cannot be the goal. On the other hand, the Holy Name reaches us to the goal (eternal love) and is also the goal itself. Thus how can we consider Râgânugâ any good act equal to Harinâm? In fact, the good acts grant us some miniscule fruits –  if we pray to the Holy Name for the same results – we commit an offense, since this means we are equating the Holy Name with those pious activities.

 Srimat Jiva Goswâmipâd has said –

“Sri Harinâm is independent and all-powerful. If we engage Him to bestow those small products that good karmas can give us, we are insulting Him. It is an offense.”

– (purport to Srimad-Bhâgavatam 6.2.10-22)

 The Ninth Offense

 ashraddadhâne vimukhe’pi shrinvati yashchopadeshah shiva-nâmaparâdhâ –

Meaning – “It is an offense to instruct one to chant Harinâm if he is irreverent and is adverse to hearing the Holy Name.”

Faith and reverence are the prime requisites to enter the Bhakti-Mandir. Therefore only one who has shraddhâ is qualifies to chant the Holy Name. If we meet someone who has no respect for the Lord and disinterested to know the glory of the Holy Name we should not instruct such a person to chant. We should simply say – “Harinâm is above everything, it is the supreme most and if we chant the Holy Name all will benefit”. It is better to speak like this than directly saying – “You should chant the Mahâmantra.” We should give Harinâm only after we have tested that person’s faith. Otherwise we shall commit offense. The above verse states that if we instruct a faithless disrespectful person to chant, we are the offenders – and not the other person (for not having respect).

The Tenth Offense

 “shrute’pi-nâm-mâhâtmye yah pritirahito narah,

aham mamâdi paramo nâmni so’pâparâdhakrit.”

 Meaning – “In spite of hearing the glory of Sri Harinâm, if we continue to think of the body as ‘I’ and body-related objects (persons) as ‘mine’ – and do not love the Holy Name – we commit an offense.”

This statement refers to the one whom a devotee is instructing to chant. When a devotee preaches the Holy Name to someone and if that person does not start chanting, he is committing an offense. This is because when we do not chant? When we take pride in our body that is highly destructible and consider ourselves the Lord and master of material possessions. It is then that we disregard the Holy Name and do not start chanting. In spite of hearing the vast greatness of the Holy Name when we do not chant it means that we are insulting Sri Nâm-Prabhu. A devotee too should not instruct such a person to chant.

 (to be continued)

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The Sixth Offense  – harinâmni kalpanam –

 Srimat Jiva Goswâmipâd has explained this as –

 “The Holy Name has incomparable glory.  To prove that it is not so great, one may put forth some imaginary meaning of the Holy Name. It is an offense.”

 The Holy Name is exceedingly great and has colossal impact. Intelligent people will not find it difficult to believe. In this world we can perceive the power of certain, gems, mantras etc. How these objects have such power – it is beyond our comprehension. But we cannot ignore their influence either. When the power of these material objects is beyond our intellect, how can we conceive the greatness of the Holy Name that is transcendental divine exceedingly inconceivable and extraordinarily powerful? The scriptures have forbidden us to analyze transcendental objects –

 achintyâh khalu ye bhâvâ na tânstarkena yojayet,

prakritibhyah param yachcha tadachintasya lakshanam.

 Meaning – “We are forbidden to speculate over inconceivable bhâvs or objects. ‘Inconceivable’ refers to whatever is beyond the material nature.”

 After all, we belong to this world. We come in contact only with objects that are transformation of Nature. Therefore while analyzing or debating, we use our material experience. As our intellect becomes transcendental, we will be able to absorb the knowledge of divine objects. Hence whatever the scriptures and the preceptors who have transcendental intellect have told us about the inconceivable, we should accept with respect and faith. We are forbidden to use material intellect in this regard. Those with material unclear intelligence try to use logic and analysis to diminish the inconceivable glory and power of the Holy Name; they verily commit a crime against Sri Nâm-Prabhu.

 The Seventh Offense

 nâmno balâd yasya hi papa-buddhirna vidyate yamairhi shuddhih

 Meaning – “If one thinks he can commit an offense on strength of the Holy Name – even if he performs innumerable penances and undergoes untold suffering in hell – he will not get rid of this offense”

 Explanation – We know that our sins are destroyed when we chant the Holy Name; now if out this knowledge to think – “Oh, I can continue to sin merely because after all, I am chanting and the Holy Name will destroy my sins” – then we are offending Sri Nâm-Prabhu.

 It is true that to destroy mountainous sins is but a child’s play for Sri Harinâm; yet we are supposed to take His shelter to achieve the topmost goal – eternal love or to make Sri Krishna happy by obtaining His sevâ. Now if we resort to the Holy Name to commit hateful sins displays audacity. Moreover this indicates that we are belittling the Holy Name, hence we collect offenses that are millions of times more dangerous than sins. As a result, even if we perform penances and suffer terrible punishments in the hell our chitta is not cleansed.

Here we should note the point that, when we take the shelter of the Holy Name with a pure intention, forget committing sins, we will not be interested even in pious activities. Therefore the one who has sought refuge of the lotus feet of Sri Harinâm will never dream of committing sin. When we have some aparâdh, then our chanting is called ‘nâmâbhâs‘ (shadow of the Holy Name) and not ‘pure nâm’. Even nâmâbhâs annihilates past sins and wipes out the tendency to sin. Even then, some sinful reactions do remain. In this state, if a sâdhak thinks that he can continue to sin on the strength of the Holy Name he commits a horrible nâm aparâdh.

(to be continued)

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Our Sweet Lord Goraachaand

Our Sweet Lord Goraachaand

The Fourth offense

shruti-shâstra-nindanam –



This refers to blaspheming the Vedas and scriptures following the Vedas. ‘Blaspheming’ includes disregard, irreverence or any other adverse behavior. The Vedas are transcendental and self-manifested. “Vedayatiti vedah” -“Veda is one who makes himself known”. The Itihâsas, Purânas etc. elaborate the instructions of the Vedas. Srimad-Bhâgavatam is in accordance with the Vedas. Criticizing and disrespecting these scriptures is an offense.

 The Vedas have three parts (called ‘kânda‘ or ‘trunks’). They are karma-kânda, gyân-kânda and upâsanâ-kânda. Naturally a devotee will not criticize the shrutis that extol devotion; however if a devotee thinks that those parts of the Vedas that instruct about karma and gyân are nonsense and because they do not directly deal with devotion, we can disrespect them – then he is committing an offense. We should realize that the Vedas are most compassionate. Not everybody is qualified for bhakti. There are people who are promiscuous and deeply attached to material enjoyments. The Vedas are resolved to enlighten even such fallen ones. The merciful Vedas instruct them in such a way that when these people follow the Vedic injunctions, someday they too will enter the temple of Bhakti devi. This is the root intention of those portions of the Vedas that preach karma and gyân. Thus when we know the truth about the scriptures, we will not commit the offense of criticizing them.

The Fifth Offense – tatha-artha-vâdo

 We see that the scriptures highly extol Sri Harinâm. The glory of the Holy Name is incomparable. When we think that these are mere eulogies, and are not true, we commit offense.

 To tell you the truth, the magnificence of the Holy Name is like a fathomless ocean. It has no limits. How much of its glory have the scripture and preceptors been able to express?

 They must have revealed only a drop of this ocean. Yet, if we think that it is merely ‘glory’ and not true – can we guess how much offense we are committing?


Why do the Vedas sing false glory?

 Here we may question -we find that the Vedas extol even devatâ-pujâ, sacrifices etc. and state that the joy in the heavenly planets never comes to an end, it is limitless and we should make it our supreme goal. Are they not exaggeration? When we, the devotees, boldly proclaim that these statements are not true, yet do not commit offense while saying so, then why do we offend the Holy Name when we think its glory too as false? The answer is that – the Vedas want to draw unfeeling lusty people who are highly attached to material comforts than to a spiritual life. So they eulogize heavenly-joy. By these statements the Vedas want to tempt these people and improve the quality of their lives. On the other hand, Sri Bhagavân is absolute, the One and only the Supreme Object. His Holy Name, bhakti and prem are so inconceivably great that even the Vedas fail to grasp them. They are beyond the Vedas. Hence there is no question of singing false glory.

“Sri Krishna is Truth and Sri Krishna-bhakti is love personified. Sri Krishna, His bhakti and the chanting of His Holy name are all blissful.” – (C.C.Âdi.1.9.6)

(to be continued)

The Second Offense

 “shivasya shri-vishnorya iha guna-nâmâdi sakalam,

dhiyâ bhinnam pashyet sa khalu harinâmâhitakarah”


 Meaning – “If we consider the qualities, name etc of Sri Vishnu and Sri Shiva as different from each other, it is not good for our Harinâm (= offense).”

 This indicates that we should not think that Sri Vishnu is a power and Sri Shiva is another power. Same goes for their names and qualities also. If we do make this distinction, we are endorsing polytheism – this displeases the Holy Name. Sri Vishnu is ‘the One without a second’). He is the Supreme Controller. Brahmâ, Shiva etc, are all His manifestations – no one has any independent power. To prove this Sri Brahma-Samhitâ has stated –

 “Milk transforms into curds; curds is non-different from milk. In the same manner He descends as Shambhu to destroy the world – I adore That Primeval Lord Sri Govinda.”

 Actually Sri Krishna is the Supreme Controller. Brahmâ, Shiva and the other devatâs have come from Him; so they are neither different from Him nor are they equal to Him. This is because He is the cause of all causes – Swayam Bhagavân (God Himself). As a result it is an offense to consider Sriman-Mahâdev a different controller or equal to Sri Krishna is an offense.

 The devotees who adore Sri Vishnu exclusively, consider Sri Shiva as a ‘Supreme Vaishnav’ and revere him. Some devotees consider him as Sri Vishnu’s gunâvatâr. The concluding part of Srimad-Bhâgavatam says –

 ‘Just as Gangâ is the greatest of all rivers, Sri Krishna is the supreme amongst devatâs, Shambhu (Shiva) is the foremost Vaishnav, and similarly Srimad-Bhâgavatam is the supreme most Purân.” – (S.B.12.13.16)

 The Third Offense

If we disregard Sri Gurudev or consider him ordinary, we offend the Holy Name. This happens when we do not know the facts about Sri Gurudev. Then we take him in a worldly sense. Sri Krishna has Himself said to Sri Uddhav –

“Know Spiritual Master as non-different from me. Do not ever disregard him or consider him mundane and behave adversely towards him.” – (S.B.11.17.27)

 If we think of Sri Gurudev as a human being all our efforts become fruitless.

 Sri Nârad said -“The Spiritual Master is Sri Bhagavân manifested before us. He endows us with spiritual enlightenment. If we are as foolish as to consider him a mortal, all our spiritual efforts such as study of the scriptures become as useless as the Hasti-snân (elephant-bath).” – (S.B.7.15.26)

 This also indicates that –

 “When we adore the Spiritual Master as much as we love Sri Bhagavân, then we get all the inner meanings of the scriptures form that great soul”.

– (Shwetâshwatar Upanishad)

 Therefore we should always think about the good qualities of the Spiritual Master and sing his glory. We should consider his body as divine and not see any fault n him. We must realize that when we do not perform bhajan as per his instructions, and do not chant the mantras given by him, we disregard the Spiritual Master and it offends the Holy Name.

 (to be continued)

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