There is absolutely no difference between God and His names. The Holy Name is God Himself – all the shrutis, smritis and the knowers of truth state this. If we are able to accept this truth then we shall realize very easily in our lives that the Holy Name is not an ordinary word that simply denotes “God”.
Sri Padma Purân says –
“The Holy Name is non-different from Sri Krishna and therefore it is a wish-fulfilling gem, conscious, full of ras, absolute, pure, eternal and independent like Him.”
The Holy Name is a wish-fulfilling gem – this means that it is capable of granting all our desires just like Sri Bhagavân. Srimat Jiva Goswâmipâd has explained this verse as –
“The Holy Name is a wish-fulfilling gem since it can grant all our wishes. Not only this, but like Sri Krishna it is also conscious. It is factually Sri Krishna Himself!” – (Bhagavad Sandarbha, 48)
Sri Chaitanya-Charitâmrita says –
“Sri Krishna’s body and His self are non-different from each other and so are His Holy Names from Him. It is only the living being whose name, body and self differ from one another.” – (C.C.Madhya.17.132)
“Just as Sri Bhagavân’s body is not different from his self, His names too are non-different from Him.” – (Kurma Purân)
Our true self is transcendental while our body is material and destructible. Our names too are mundane and refer to this material body. Hence they are different from each other. This is our characteristic, not that of God. Sri Bhagavân and His Holy Name are only different expressions of one thing. Therefore we should understand that the Holy Name has same power as Sri Bhagavân.
Srimat Jiva Goswâmipâd has written –
“The Holy Name is an expression of the Almighty just as Sri Râmchandra, Nrisimha, Matsya, Kurma and other manifestations.”
– (Sri Bhagavad-Sandarbha, 48)
“Sri Krishna descends in the form of the Holy Name in Kaliyug and delivers all universe.” – (C.C.Âdi.17.22)
Srimad-Bhâgavatam says -“Sri Bhagavân has innumerable incarnations.” (S.B.1.3.26)
However His Holy Name is more compassionate and has more power to redeem the fallen souls than any incarnation. Sripâd Shukamuni has said in Srimad-Bhâgavatam –
“Even if a dying, miserable, fallen and sinful person takes the Holy Name, that too simply under compulsion, he is delivered from the cycle of birth and death. He attains a high state. It is sad that the people of Kaliyug do not worship such great Sri Hari with Harinâm Sankirtan!” – (S.B.12.3.44)
It is because the Holy Name is non-different from Sri Bhagavân Himself that if we take the Holy Name in any manner – whether during kirtan or hearing – even by slight reflection of the Holy Name – if we have committed the foulest of sins – the Holy Name can redeem us and we can attain Sri Bhagavân. This fact is very clear from the deliverance of Ajâmil in Srimad-Bhâgavatam. The emissaries of Sri Vishnu told the messengers of Yamrâj (the Lord of death) –
“A thief, alcoholic, one who is disloyal to a friend, one who has murdered a brahmin, one who has seduced the wife of his Guru, one who has killed a woman, his king, parent or a cow, and all other sinners have only one solution – the Holy Name of Sri Nârâyan. Only the Holy Name can redeem him, since as soon as he takes the Holy Name he draws Sri Bhagavân’s attention to him. Sri Bhagavân thinks, “This person belongs to me, it is my duty to protect him at all costs.”
Ajâmil was a most fallen sinner. On his death-bed, when he saw the messenger the Lord of death, he had called out his son ‘Nârâyan’ out of fear – he had definitely not called Bhagavân Sri Nârâyan. We can not call this as ‘pure name’ – it is simply ‘nâmâbhâs‘ (shadow of the Holy Name). However he was saved and ultimately attained to Sri Bhagavân’s abode. Not only is this true repentance, it is the best mode of repenting; for it destroys the ignorance – the very root of sin. Moreover he gains Sri Bhagavân’s attention. The Lord feels – “He is my devotee – I should take care for him always”. Thus we see that there is nothing more powerful that the Holy Name that can save a sinner. The Holy Name is also more compassionate than Sri Bhagavân Himself. Srila Rupa Goswâmipâd has written in Sri Krishna-Nâm-Ashtakam –
‘Dear Holy Name, You have manifested Yourself in two forms – ‘word’ (the Holy Names such as ‘Sri Krishna’, ‘Govinda’ etc.) and ‘all-conscious, all-blissful Sri Krishna Deity’. Of the two I know Your Holy Names to be more compassionate, since You redeem those who have committed an offence at the lotus feet of Sri Krishna. You save him from all offenses and immerse him in the ocean of joy, that is, he becomes engrossed in relishing the happiness of prem.”
Sri Chaitanya-Charitâmrita says –
“The Holy Name, the Deity and Sri Krishna Himself are one. There is no difference in them – all are conscious and blissful.” – (C.C.Madhya.17.131)
This signifies that Sri Bhagavân’s name and Deity are always non-different from Himself. Here ‘Deity’ refers to His image that we worship as well as to His body.
After reading the above poyâr1 if anybody thinks that Sri Bhagavân’s name, Deity and Himself are actually different, but because they are all transcendental they are said to ‘one’ – then he is wrong. Sri Bhagavân’s abode and associates are also the expressions of His majestic internal potency; then why does Sri Chaitanya-Charitâmrita say that ‘these three are one’? Therefore we should understand that they are indeed one.
Sri Hari-bhakti-Vilâs clearly proves that His Deity is non-different from Himself –
“swayam vyaktâh sthâpanâshcha murtayo dwividhâ matâh Swayam vyaktâ Swayam krishnah sthâpanâstu pratishthayâ.”
Meaning – “Sri Bhagavân’s Deities are of two types –
- Self-manifested
- Installed
We should know that the self-manifested Deities are Sri Krishna himself and the installed deities are ‘That same Sri Krishna’ from the time since they have been installed.
Sri Govindadev, Sri Gopinâth and Sri MadanMohan are self-manifested and they are Swayam Bhagavân. However such eternal Deities are very rare and we need other Deities for archanam – so it is necessary to install Deities. When we install Deities according to the scriptural injunctions They are actually Sri Bhagavân from the time since their installment. Sri Krishna has told Sri Uddhav with His holy lips –
“The moving and non-moving – both types of images are temples.”
Srimat Jiva Goswâmipâd has explained this verse from Sri Hari-Bhakti-Vilâs as follows –
“Here ‘pratishthâ’ means ‘pratimâ’ (image) and ‘jiva‘ means ‘Paramâtmâ – the life of a living entity’. This means – ‘it is my temple’ or a place that is non-different from me. The Deity is in no way different from the parts of my body. ‘Jiva-Mandir’ can also mean ‘Sri Bhagavân – the original source of all living beings’. Those who worship Sri Bhagavân actually see Him in the Deity. If we harbor even the slightest notion that He is different from Sri Bhagavân it will be detrimental for our bhakti; therefore we should always perform Deity-