Harinama Cintamani – Part 2 – HH Bhanu Swami Maharaj @ ISKCON Japan on Feb 3, 2021
We should avoid Nāma aparādha. So Nāmābhāsa allows us to slowly advance, but if we want Prema, we have to do Suddha Nāma. So this chapter is dedicated to explaining Nāmābhāsa, that stage which doesn’t give Prema, but is somewhat acceptable.
So many people claim to be devotees, and they all may be chanting “Hare Krishna” and doing service, but as I said there are people who are in Nāmābhāsa and people doing Suddha Nāma, so we have to distinguish these different types of people.
So what is an abhāsa? So an abhāsa means, sometimes it means a shadow or a reflection, and it also means an object which is visible but unclear. So if we have a daylight time and there are clouds in the sky, we may not see the sun. But generally we can see where the sun is in the sky because there’s a little bit of a bright spot there in the clouds. So it is something like the sun, but it is like a dull image. So the sun does not have its full power when we have clouds there, but there is some effect of light.
So when we have clouds in the sky and the sun is obstructed, from our point of view we get a little light but not too much. But the sun actually is always the same , it is not shining differently. If we go above the clouds in an airplane, we’ll see the clouds and the sunshine as bright as ever.
In terms of the name, therefore, we have the name is like the sun, and then there’s some obstruction. However, the name is always pure, just like the sun is always bright. So when we chant with Nāmābhāsa , we get some effect, like the sunlight coming through the clouds. However, it is weak, somewhat weak.
So if the sun is there, if it shines bright enough, then it extinguishes all darkness or even removes the clouds. So the holy name can remove all darkness, illusion, and ignorance.
But as long as we’re in Nāmābhāsa, then we have this covering, the effect of the name is weak, like the sunlight.
So we chant the holy name, but we have these coverings like clouds. So there’s two things here, two types of clouds , one is ignorance(our ajnana), , the other is material tendencies or anarthas.
So though we say the holy name is covered by the clouds of anarthas, actually the holy name cannot be covered. It’s pure, like Krishna is never covered. However, the senses of the Jiva are covered with ignorance or anarthas, and therefore we get Nāmābhāsa.
So when we chant, some people seem to get very good effect, some people don’t seem to get good effect. So the reason is that if some people are chanting with the good effects, that is because they’re chanting Suddha-Nāma or pure name, so it is very powerful.
Other people are chanting Nāmābhāsa, so the effect is weak, so therefore they progress very slow. So similarly, we have sunlight, so if it’s nice and sunny out every day, then the plant grows quickly. If it’s always cloudy, the plant does not grow.
So I mentioned the two types of obstruction. One is the ignorance, so this is like fog. And the other is anarthas, these are like clouds. So both of these become obstructions to the holy name, and therefore the name will be covered because of these obstructions.
So first we deal with the appearance of fog. So we have ignorance of different things that will cause this obstruction. So I mentioned the other day that the name is actually non-different from Krishna, completely spiritual. So if we think of the name as a material sound, then this is a type of ignorance. So if we chant and we think this is a material sound and we only get material effects from it, then this creates obstruction.
Another type of ignorance is, ignorance of who is Krishna, what is his position? So we may think Krishna is material, or Krishna is like other Devatas. So we may think Krishna has a material body. Krishna can only give material benefits. So all of this again, this ignorance, will create an obstacle to the effects of the holy name.
So the third one is ignorance of the position of Jiva. We could think that Jiva doesn’t exist, Jiva is just imaginary and only bodies exist, material bodies exist Or we could think that Jiva becomes Krishna. So this type of ignorance of the Jiva also covers the effects of the holy name.
So the fourth ignorance is ignorance of the real goal. So we may think the goal is liberation, impersonal liberation, or simply material enjoyment. So we may have ignorance on all of these levels[Laughs], of all these things, and this will create quite a big obstacle.
If we have very strong convictions in Krishna is material, Jiva’s become God, I want material enjoyment, then this can actually be little bit offensive also, it’s not just ignorance, it’s actually offense. Other people, they may just have this idea because they never thought about it, they don’t know anything, so they just pick up what someone else said, and they think like that, so these are, we can say, innocent people, their ignorance is innocent.
So the solution to this ignorance is knowledge. So that is why we stress knowledge of the scripture and that is why Siksha Guru is important. We can remove all of these types of ignorance very easily, simply by proper knowledge. So some people, they read Bhagavad Gita, and they say, oh, and they will accept that knowledge, very good, then they get rid of their ignorance very easily.
Other people, they may read Bhagavad Gita or hear the Devotees, and it’s still wonder. I wonder if this is really true, because they may strongly believe that Jiva becomes Brahman or something, or that the whole goal is material advancement. So these people don’t really have proper faith.
So, in any case, if we don’t get rid of these types of ignorance, then we have a covering on the name, and we stay in Nāmābhāsa . But if we can accept the conclusion of the Vaishnava scriptures, then we get rid of this ignorance, and then we have a step towards Suddha-Nāma. So, most people who are seriously practicing Bhakti, they don’t really have this ignorance. If you read the introduction to Bhagavad Gita written by Srila Prabhupada, then that clears up all of these things[Laughs]. And we also see why Prabhupada always emphasizes scripture, and you have to read and understand those books, Bhagavad Gita and Srimad Bhagavatam because that removes this ignorance so we can chant purely.
Now, let us take the other covering, the clouds, or the anarthas. We can say that the anarthas are impurities caused by material desire. So the first type of anartha is desire for material enjoyment. We may want some enjoyment on earth in this lifetime, so we chant Hare Krishna to get some comfortable life. We may perform Bhakti and chant Hare Krishna to go to Svarga Loka in our next life. So both of these are, we can say are contamination of Karma Yoga. Of course, even without Karma Yoga, you could just chant for getting material benedictions also. One may chant to get Yoga Siddhis. Generally the Yogis, they desire Siddhis, so they may also chant the name of the Lord to get those Siddhis. The impersonalists may chant the holy name to get liberation. So these four types of desires are not favorable for pure Bhakti. So by mixing these desires with our chanting the holy name, we end up with mixed Bhakti.
Another type of anartha is called weakness of heart. We can say that these arise from material desires. So one is greed, the desire to possess material objects. Another one is envy, Matsarya. This can also be hatred of other living entities. Another one is cheating propensity. We may disguise ourselves as a devotee, we’re not a real devotee, so the cheating propensity. And the fourth one here is desire for fame and position. Of course, we can think of all other sorts of weaknesses of heart that arise from desire also, but these are the four that Bhaktivinoda thakur quoted.
So then the third variety of anartha is the aparādha, or the offenses. So these involve negative attitudes towards Bhakti, the Supreme Lord and the devotees. So we have the Nāma aparādhas, so these are offenses towards Bhakti. We think of Bhakti as a material. Then we have Seva aparādhas, these are offenses towards the deity. A third type is aparādha against the Vaisnavas, against the devotees. A fourth type of aparādha is aparādha against Jivas in general, not the devotees but other Jivas. So aparādha against Jivas in general we can say is sinful activity.
So if the aparādhas are done with hostility, then they are quite serious. So then we don’t include that within Nāmābhāsa , we make a separate category. But if these aparādhas don’t have any intentional hostility in them, then their effect is not so serious. And then we include them within anarthas within Nāmābhāsa .
So if we are at the stage of Nāmābhāsa with ignorance and anarthas, then we can remove the ignorance by the Sambandha-jnana. And if we practice Bhakti according to the guidance of devotees and Guru, then we start the process of anartha-nivritti, destroying those anarthas. And then we come to the position of Suddha-Nāma. So this stage of Suddha-Nāma is in Sadhana-Bhakti. If we chant Suddha-Nāma in Sadhana-Bhakti, then we progress to Bhāva and then to Prema.
So when we call Suddha-Nāma, part of Sadhana, then obviously we’re not completely pure, we’re not completely free of anarthas. However, in Sadhana-Bhakti, when we come to Suddha-Nāma, then those anarthas are not very prominent. So quite easily, we can remove these desires for material enjoyment, for svārga-loka, or siddhis, or liberation. It’s not so difficult to get rid of that anarthas. And as for the aparādha, if we’re aware of the aparādhas, then we can consciously avoid them. So by and large, we don’t commit aparādha. But the weaknesses of heart, they may remain for some time, because we have to go through this anarth-nivritti, and Niṣṭha, and Rūci, and Asakti, etc. So that may take a little time to completely eradicate those weaknesses of heart, like greed and envy. So if one comes to the stage of Niṣṭha, then these weaknesses of heart and other things like desire, they don’t affect the Bhakti much.
So what are the effects of Nāmābhāsa? So if we have Nāmābhāsa, and we’re chanting with ignorance or with material desires, we can get freedom from disease, freedom from karma, we can get artha, dharma, kama etc. Or, if we desire, we can get liberation. So by chanting in Nāmābhāsa, we get artha, dharma, kāma, and moksha. But if we desire these things, this is what creates Nāmābhāsa. These are the first material desires which create anarthas. So it’s not good to have those aspirations for artha, dharma, kāma, or moksha. So the best effect of Nāmābhāsa is that you come to Suddha-Nāma. This requires that we get association of devotees who are practicing pure Bhakti and have proper spiritual knowledge.
So there are several types of Nāmābhāsa. So one is we don’t have any faith, but we also don’t have any offense. So this is Ajāmila chanting Narayana to mean his son. So in other words, there’s no intention of doing any Bhakti, but somehow we chant the name of the Lord Narayana or Krishna or Vishnu or Rama. So if we chant the name in this way, but there’s no offense, then we can destroy all of our karmas. But this type of accidental chanting is not going to give prema. The other type of chanting is with some sort of faith. But that faith is not pure faith. But at least we’re chanting with some sort of intentions, not accidentally.
So in the Śrīmad-Bhāgavatam, it gives some examples of different types of chanting the name without faith. So the first type is called Sanketya, which means indicating something else. So Ajāmila named his son Narayana, so it meant his son, but that’s also the name of the Lord. So that’s called Sanketya. Another is called Parīhāśa, joking, so we may use the name of the Lord in a joking manner. So in that joking, there’s no real criticism, and there may be a little effect. So there’s no animosity towards the Lord when we chant the name, Parīhāśa. A third type is called Stobha, which means we use the syllables of the name to fill up space in singing or in poetry. So in classical singing in India, they often.. there’s a whole section, they just say “Nā”, “Rā”, “Yana”, and they just prolong the syllables, and they make a whole raga and they sing the raga with these syllables. A fourth type is called Hela, which means disregard, so we chant the name of the Lord without attention.
So Bhagavatam also gives some other examples. If you chant the name when you’re falling off a cliff, stumbling on the road, getting injury to the body, being bitten by snakes, tormented with fever, attacked with sticks, you just chant the name of the Lord like that suddenly then that is this type of accidental Nāmābhāsa or without faith.
We chant Nāmābhāsa with faith. So it’s not accidental in this case. But we’re not chanting with pure Bhakti. So, there are two types here, one is called Chāyā, shadow. So here there’s some weak faith, at the same time there’s not very clear understanding with knowledge, etc.
So if we get association with Vaishnava and Guru, then very quickly we come to Suddha-Nāma. The other is called Pratibimba Nāmābhāsa . So the example is given of waves in the water, and we have sunlight reflecting on those waves. So there we do no longer see that image of the sun, it’s all broken up into little particles. So very little effect from this. So this is a type of faith which is not real faith, because it’s got some offense or aparādha. We chant, but we have a very strong desire to get material objects or to get liberation. So because merging into God is offensive, therefore this is not really a good type of Nāmābhāsa.
So if we’re at the stage of Nāmābhāsa, what is the remedy? How do we correct that situation? So we take shelter of Guru and devotees, and then we get proper teachings Sambandha Jnana. This destroys the fog. We get proper instructions on chanting and performing Bhakti without any mixture of karma and jnana and material enjoyment or liberation or siddhis. We learn to avoid the Nāma-aparādhas, Seva-aparādhas and Vaishnava-aparādhas. So, then we get to Suddha-Nāma. And when we get to Suddha-Nāma, then we can get to Prema.
Q&A
1) Hare Krishna Maharaj. Dandavat pranam So I have two questions, a very small question. So first question is, of course, I am sure that I have both ignorance and anarthas. But sometimes I feel like when I participate in some kirtan mela or sometime I do kirtan by myself, I feel more connected to the name and I feel more concentrated and I feel I am enjoying the chanting. But whenever I do chanting by myself, at that point of time I feel like I am not so concentrated, concentrating on the japa and I am not getting much pleasure by this name. So is it like due to the sankirtana effect? I mean, why this happens?
Well, we know that association of devotees is a very strong influence on our Bhakti. So definitely, this shows that Sadhu sangha is very, very healthy for our devotional development. And therefore we find in the scriptures so much glorification of the association of devotees, because that can inspire us greatly. Now, we cannot always hope that we are going to have association every minute of our life when we are doing Bhakti.
So there are going to be times when we don’t have that association. But we should try our best at least to continue that inspiration from other devotees and remember that. And practice as best we can.
Devotee : Thank you very much, Maharaj.
2) So my second question “I think in your lecture today, you stressed upon the Siksha guru and the importance of Suddha Nāma. But in that process, at the beginning you said we need to have the Sambandha-Jnana. So I am wondering like how to establish that Sambandha. Is it that five different relationships with God? You mean that?
HH Bhanu swami Maharaj: What’s that? Are you asking about what is the relationship -Sambandha?
Devotee: Yes.
HH Bhanu swami Maharaj: This is a general term that we use. Jiva Goswami uses it. It’s also in Caitanya Caritamrita. So this refers to, in general, our understanding of the philosophy.
That is, we understand the position of God, understand the position of Jiva, understand what material nature is, and then the relationship of Jiva to Krishna, and Jiva to matter, and matter to God.
Devotee: I understand clearly. Thank you very much, Maharaj. Hare Krishna. Dandavat pranam.
3) Dandavat pranam Maharaj. Maharaj, like you said, I think it’s very natural for Jiva, when they are in pain or fear, automatically the name of Krishna arises in the mind. If it is Nāmābhāsa , we should avoid it, like when we are in pain or fear.
No, those examples are given as part of this Nāmābhāsa without faith, where you accidentally chant somehow or other [Laughs]. So when you’re dying, you suddenly say “Krishna”, even though you don’t think of Krishna all your life, or whatever, like this. So this is unintentional.
Now devotees, we’re chanting with faith, so that’s a little different. And we should chant in all cases, whether we have accident or no accident.
Devotee: Thank you very much, Maharaj.
4) Hare Krishna Maharaj, Dandavat pranam. I just wanted to ask, what is the definition of pure chanting? How much ever we try to chant, but some of the other thoughts come. So what is pure chanting?
Well, as I said, it means without ignorance, to have a clear understanding of Krishna, Krishna and Jiva, pure Bhakti versus mixed Bhakti.
Devotee : Okay thank you. Hare Krishna.
5) I think many people get confused with the Krishna’s position. Many people believe that Krishna and other demigods are the same. But still if they are chanting the name of Krishna does that result in moksha ?
Yes, this is the ignorance part. So that’s part of Nāmābhāsa .
Devotee: And then Maharaj, what about the result, do they moksha?
HH Bhanu Swami Maharaj: Oh yeah. Well, they can get purification. They can get artha, dharma, kama, and moksha.
6) Maharaj, how can we see that we are developing and getting closer to pure Suddha Nāma? What are the signs of it, Maharaj? Is there any signs which can make us feel that yes, we are on the right track?
Well, I suppose if you just, for instance, in terms of knowledge, if you go through the different points of it, who is Krishna, who is Jiva, what is pure Bhakti, who are devatas, and you have a clear understanding, this is a symptom that, okay, that part of the Nāmābhāsa is removed. That’s one thing.
The other is, we’re chanting, then are we chanting for material benefits, or Svarga-loka, or liberation? And if that’s not there, then again, that means we’re chanting Suddha Nāma.
7) Maharaj, an intense feeling to serve devotees and the congregation, or the deities and the temple. Is it one of the signs that we’re getting closer to pure Nāma chanting?
Well, if we desire devotee association, we desire to please devotees, desire to please Krishna, then yeah, these are signs, not just Suddha Nāma, this is that we’re advancing, we’re advancing in pure Bhakti.
Translator devotee: Is this Suddha Nāma?
HH Bhanu Swami Maharaj : Yeah we say it’s already Suddha Nāma.
Translator Devotee : What is Suddha Nāma chanting ?
Yeah, we have the different stages in Anarta nivritti, Nishta, Ruci, Askati so on. So let’s assume that this is all pure Bhakti.
8) Hare Krishna Maharaj, there is one point of desire for position and fame. So, how it affects our chanting when we are having such desires? And if we see devotees also in this mentality, how to associate with such devotees?
Well, the main essence of Bhakti is not position, it is service. So, if we’re thinking of position rather than service, then obviously we are destroying our Bhakti. So, desire for position is also contamination of pride. And pride is the opposite of Bhakti, because the basis of Bhakti is to be the servant of Krishna, not to become Krishna.
9) Maharaj, how to associate with such devotees?
Well, if the anartha is very strong, then we will try to avoid them. If it’s not so strong, we can try to correct.
10) Maharaj, we also see sometimes the devotees expect other devotees to show them respect or touch their feet or sit down at their feet and then try to behave like I am in some position or I am at some seniority level. So, from where it comes and how it affects the Bhakti?
Well, as I said, this is also a sign of desire for position. So, it’s actually not healthy for Bhakti.
Devotee : So, it’s also coming from pride?
HH Bhanu Swami Maharaj : [not audible] In fact, as we say what, “āmāni nā mānadena, kīrtanīya sadā hari”. Give respect to others, we don’t expect any respect from others.
Devotee : Thank you very much, Maharaj.
Devotee: Thank you very much, Maharaj. Maharaj, how is your health, Maharaj?
HH Bhanu Swami Maharaj: I’m okay. What about you?
Devotee: I’m good, Maharaj, but we miss you very much, Maharaj.
HH Bhanu Swami Maharaj: No virus?
Devotee: No virus, Maharaj, yet [Laughs]. But virus of separation is there, Maharaj, from you.
HH Bhanu Swami Maharaj: [Laughs] Well, it ends all the flights to Japan?
Devotee: Yes, Maharaj. Intensely praying to have your association in Japan, Maharaj.
HH Bhanu Swami Maharaj: Hmm.. Okay !
Devotees: Maharaj, next class is on Friday ?
HH Bhanu Swami Maharaj: Yes.
Devotees: Thank you Maharaj. All glories to HH Bhanu Swami Maharaj, HH Bhanu Swami Maharaj Ki.. Jai !! Jai !!