The Holy Name and God are non-different

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 Puran says –
“The Holy Name is non-different from Sri Krishna and therefore it is a wish-fulfilling gem, conscious, full of rasa, 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 Bhagavan. Srimat Jiva Goswamipad 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-Charitamrita 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 Bhagavan’s body is not different from his self, His names too are non-different from Him.” – (Kurma Puran)

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 Bhagavan and His Holy Name are only different expressions of one thing. Therefore we should understand that the Holy Name has same power as Sri Bhagavan.

Srimat Jiva Goswamipad has written –
“The Holy Name is an expression of the Almighty just as Sri Ramchandra, 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.adi.17.22)

Srimad-Bhagavatam says –“Sri Bhagavan 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. Sripad Shukamuni has said in Srimad-Bhagavatam –

“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 Harinam Sankirtan!” – (S.B.12.3.44)

It is because the Holy Name is non-different from Sri Bhagavan 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 Bhagavan. This fact is very clear from the deliverance of Ajamil in Srimad-Bhagavatam. The emissaries of Sri Vishnu told the messengers of Yamraj (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 Narayan. Only the Holy Name can redeem him, since as soon as he takes the Holy Name he draws Sri Bhagavan’s attention to him. Sri Bhagavan thinks, “This person belongs to me, it is my duty to protect him at all costs.”

Ajamil was a most fallen sinner. On his death-bed, when he saw the messenger the Lord of death, he had called out his son ‘Narayan’ out of fear – he had definitely not called Bhagavan Sri Narayan. We can not call this as ‘pure name’ – it is simply ‘namabhas’ (shadow of the Holy Name). However he was saved and ultimately attained to Sri Bhagavan’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 Bhagavan’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 Bhagavan Himself. Srila Rupa Goswamipad has written in Sri Krishna-Nam-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-Charitamrita 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 Bhagavan’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 poyar if anybody thinks that Sri Bhagavan’s name, Deity
and Himself are actually different, but because they are all transcendental they are said to ‘one’ – then he is wrong. Sri Bhagavan’s abode and associates are also the expressions of His majestic internal potency; then why does Sri Chaitanya-Charitamrita say that ‘these three are one’? Therefore we should understand that they are indeed one.

Sri Hari-bhakti-Vilas clearly proves that His Deity is non-different from Himself –
“swayam vyaktah sthapanashcha murtayo dwividha matah Swayam vyakta
Swayam krishnah sthapanastu pratishthaya.”

Meaning – “Sri Bhagavan’s Deities are of two types – Self-manifested and 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 Gopinath and Sri MadanMohan are self-manifested and they are Swayam Bhagavan. 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 Bhagavan 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 Goswamipad has explained this verse from Sri Hari-Bhakti-Vilas as follows –

“Here ‘pratishtha’ means ‘pratima’ (image) and ‘jiva’ means ‘Paramatma – the life of a living entity’. This means – ‘it is my temple’ or a place that is nondifferent from me. The Deity is in no way different from the parts of my body. ‘Jiva-Mandir’ can also mean ‘Sri Bhagavan – the original source of all living beings’. Those who worship Sri Bhagavan actually see Him in the Deity. If we harbor even the slightest notion that He is different from Sri Bhagavan it will be detrimental for our bhakti; therefore we should always perform Deity-seva considering Him to be non-different from Sri Krishna.”

Srila Krishnadas Kaviraj Goswami has written about the Deities of Sri Govindadev and Sri MadanMohan –

“Sri MadanGopal, Who is the supreme most person of Vrindavan, is really and truly the Son of Nanda Maharaj – He is verily the One Who sports in the rasa dance with Sri Radha and Lalita. He is the same One Who has manifested Himself as the captivator of the Love-God and steals all the hearts with His enchanting sweetness while Srimati Radharani and Lalita serve Him on both sides.” – (C.C.adi.5.218-223)

“All the trees of Vrindavan are kalpa-vrikshas and the Yogpeeth is situated therein. A gem-studded altar with a gem-studded throne is placed at the centre of this Yogpeeth. Sri Govinda, Who is none other than the Son of Nanda Maharaj, is seated atop this gem-throne. He is expressing His sweetness and mesmerizing the universe. Srimati Radharani is seated at His left with all Her sakhis and the sweet Lord performs so many divine pastimes such as the ras-dance with them in charming manner. His devotees sit in the lotus-pose and meditate on Him. They worship Him with the eighteen syllable mantra. All His devotees in the fourteen worlds meditate on Him and the residents of Vaikuntha sing His praises. His sweetness drags Laxmidevi from the bosom of Lord Narayan – He is so attractive and Srila Rupa Goswamipad has described Him wonderfully. There is no doubt that this Govindadev is none other than the Son of Nanda Maharaj Himself. If a fool considers Him to be an ‘image’ he commits a foul aparadh and He shall never be redeemed – he shall fall in the hellish planets – what more can I say?” – (C.C.adi.225-226)

We all know the story of Sri SakshiGopal Who walked all the way from the Vrindavan to the far away Vidyanagar, simply to shower His bounties on them when the King of Utkal (Orissa) conquered Vidyanagar, by the command of Lord SakshiGopal, he took Him to Cuttack and installed His seva there. Sri Chaitanya-Charitamrita states –

“The queen (of Orissa) came to take darshan of Sri SakshiGopal and offered Him many ornaments with devotion. She was wearing a very precious pearl on her nose-pin. She wished to give it to the Lord. “I wish His nostril was pierced – then this maidservant would have surely offered Him this pearl” – she sighed. Then she paid obeisance and returned to her palace. When the night was about to end Gopalji appeared in a dream and said – “When I was a child my mother had pierced my nose and had lovingly placed a pearl on it. That piercing exists on my nose even today – put that pearl for me and fulfill your wish.” The queen woke up and narrated her dream to the king. She came to the temple carrying the pearl and accompanied by the king. She saw the piercing on the nose and put the pearl for him. Then she became so ecstatic that threw an extremely grand feast in honor of this sweet occasion.” – (C.C.Madhya.5.125-132)

These evidences drive home the message that there is no difference between Sri Bhagavan and His Deity – same is the case with Sri Bhagavan and his Holy Name. The one who thinks otherwise will surely suffer in hell.

“Who considers Sri Vishnu’s Deity and Shalagram to be stone, the Spiritual Master a human being, considers the caste of a Vaishnav, the foot-wash of Vishnu and Vaishnavs as water, Sri Vishnu’s Holy Name that can destroy all sins as ordinary sound and Sri Vishnu, the Lord God equal to other Gods – he is a resident of hell”. – (Padyavali reference from Padma puran)

This verse signifies that although the Holy Name appears like all other sound vibrations and exists as words He is the Supreme Being Sri Bhagavan the embodiment of intense eternal conscious bliss.


Srila Ananta Das Babaji Maharaj

http://kunjeshwari.com/sweettexts/English/naam.pdf

Enter your email address to follow this blog and receive notifications of new posts by email.

Join 2,824 other followers

%d bloggers like this: