Part 2
Śikṣāṣtakam. The Precepts of Śrī Chaitanya Mahāprabhu
The Holy Name of Kṛṣṇa
cheto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-chandrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrttanam
“The Holy Name of Kṛṣṇa cleanses the mirror of the heart and extinguishes the fire of misery in the forest of birth and death.
As the evening lotus blooms in the moon’s cooling rays, the heart begins to blossom in the nectar of the name.
And at last the soul awakens to its real inner treasure —a life of love with Kṛṣṇa.
Again and again tasting nectar, the soul dives and surfaces in the everincreasing ocean of ecstatic joy.
All phases of the self of which we may conceive are fully satisfied and purified, and at last conquered by the all-auspicious influence of the Holy Name of Kṛṣṇa.”
Śrī Chaitanya Mahāprabhu is the pioneer of Śrī Kṛṣṇa saṅkīrtan. He said, “I have come to inaugurate the chanting of the Holy Name of Kṛṣṇa, and that name will reach every nook and corner of the universe (pṛthivīte āche yata nagarādi-grāma sarvatra prachāra haibe mora nāma).”
What is the meaning of saṅkīrtan? Samyak means “full” and kīrtan means “chanting.” Together, these two words form the word saṅkīrtan which generally means “congregational chanting of the Holy Name of Kṛṣṇa.” But samyak means full not only in quantity but also in quality. Full quantity means extensive in number: congregational. Full quality means complete praise. Complete praise can only mean the glorification of Kṛṣṇa, and not any other gods.
So saṅkīrtan means complete kīrtan, a song in praise of the complete whole, the Absolute Truth; anything else is only a partial representation and therefore defective to a certain extent. Therefore, Kṛṣṇa should be praised. His glories should be chanted, for He is everything. He is the master, the dispenser of both good and bad, the Absolute Controller of everything. Everything is due to Him. The fulfillment of all life is reached in Him alone. Just as a horse may have reins to check his movements, but if let loose will run freely, praise which is unchecked by any mundane purpose will run straight towards the Supreme Cause, Kṛṣṇa.
The word śrī means Lakṣmīdevī: Kṛṣṇa’s potency. This means that in saṅkīrtan, Kṛṣṇa is worshiped along with His potency, for Kṛṣṇa’s potency is included within Him.
Śrī Chaitanya Mahāprabhu says that śrī kṛṣṇa saṅkīrtan should thrive throughout the world; it should be victorious without any hindrance (paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanm). It should be a spontaneous, unchecked, and natural flow. It should be exclusive, independent, and without reservation. And this praise of Kṛṣṇa should be congregationally chanted—that vibration is beneficial for the whole world. Only by surrender and pure devotion can we take to śrī kṛṣṇa saṅkīrtan.
What are the different stages through which we will pass while chanting the Holy Name of Kṛṣṇa? The first stage is that it cleanses the mirror of the mind. If the mirror of the mental system is covered with dust, we cannot see things clearly, and scriptural advice cannot be properly reflected there. What are the different kinds of dust covering the mirror of the mind? Our infinite, fleeting, and organized desires are considered dust, and our hearts and minds are covered with layers and layers of this dust. Therefore we cannot see things properly; they cannot properly reflect in our mind because it is covered with the infinite ordinary desires of this mundane world (bhukti-mukti-sid-dhi-kāmī—sakali ‘asanta’).
So the first effect of śrī kṛṣṇa saṅkīrtan is the cleansing of the mind. The Vedic social system (varnāśrama-dharma) has been formed for this purpose. If we discharge our social duties perfectly, without any attraction for the consequences, we achieve purification of our consciousness—but the first installment of nām-saṅkīrtan gives us the end result of varnāśrama-dharma: purification of the heart and mind. Then we can understand Vedic advice properly.
The next effect of chanting the Holy Name is that it extinguishes the fire of material existence in the forest of repeated birth and death. We are forced to come into creation and again die. The mundane wave catches the soul which mingles with that vibration in different stages. That is stopped by the second effect of śrī kṛṣṇa saṅkīrtan, and we become liberated.
With the first stride, the intelligence is purified. With the second stride, the Holy Name effects liberation from the great conflagration of threefold miseries. The threefold miseries are ādhyātmika: miseries within the body and mind, such as disease and mental anxiety; ādhibautika: miseries from our neighbors: man, beasts, insects, and so many other living beings; and ādhidaivika: natural catastrophes like famine, flood, and earthquake. We have to suffer from these three kinds of miseries which burn in our heart like fire. But everything is extinguished forever by the second stride of nām-saṅkīrtan which gives us relief.
The next stage is śreyaḥ-kairava-chandrikā-vitaraṇam: the Holy Name bestows upon us the supreme goal of life. After doing away with these two negative engagements, our positive engagement begins and ultimately takes us to reality, to the real truth, which is eternal, auspicious, and beautiful. It takes us to that auspiciousness which is above this world of difficulty, and in a general way we achieve the supreme goal, the highest auspiciousness, the greatest good from chanting the Holy Name of Kṛṣṇa. If we analyze this scrutinizingly, we find that in this stage, the Holy Name takes us to an intimate personal relationship with Kṛṣṇa which includes neutrality, servitude, friendship, and filial affection (śānta, dāsya, sakhya, and vātsalya rasa). Śreyaḥ covers the grace of Nityānanda Prabhu, for it is by His grace that we may be allowed to worship Rādhā and Kṛṣṇa in Vṛndāvana (nitāiyer karuṇā habe braje rādhā kṛṣṇa pābe).
The next stage is vidyā-vadhū-jīvanam. The Holy Name prepares us for the wholesale surrender to Kṛṣṇa that is found in conjugal love (madhura rasa) where the devotees surrender themselves infinitely at the disposal of Kṛṣṇa.
The next stage is ānandāmbudhi-vardhanam. When we come to the proper level while chanting the name of Kṛṣṇa, we find the transcendental ocean that is above all sorts of experience. The name comes to assert Himself over us according to the degree of our surrender, and when our surrender is complete, we feel a new type of ecstatic joy; we experience an infinite ocean of joy which is not static, but always dynamic. There we find new life and a new type of blissfulness. It never becomes stale or static, but at every moment gives us a taste of the infinite ocean of ecstasy.
The last effect is that our entire existence is purified. This kind of enjoyment does not pollute—it purifies. Enjoyment means exploitation. Mundane enjoyment creates a reaction and pollution attacks the enjoyer, but here, because Kṛṣṇa is the aggressor, the result is purification. All enjoyment that comes from the center, from the autocratic desire of Kṛṣṇa, purifies us completely.
In this verse, the words sarvātma snapanam mean that all different phases of the self which may be conceived are fully satisfied and purified at once by chanting the Holy Name of Kṛṣṇa. And there is another meaning of sarvātma snapanam. If we praise Kṛṣṇa congregationally, we will be purified according to our capacity. Both the singer and the audience as well as anyone who comes in connection with the transcendental sound will be purified. Snapanam means “purifying.” That vibration purifies everyone and everything that comes in touch with it.
So Mahāprabhu says, “Go on with saṅkīrtan, the congregational chanting of the Holy Name of Kṛṣṇa.” Of course, saṅkīrtan must be genuine, so association with saints is necessary. It is not an empirical attempt. We are attempting to have a connection with the higher, unconditioned realm which can descend to help us here. We must have that connection with higher reality, for that is all-important. The Holy Name of Kṛṣṇa is not mere physical sound; it is not lip-deep only, but it has a greater and higher aspect (nāmākṣara bāhirāya baṭe tabu nāme kabhu naya). It is all spiritual. We are in the marginal plane of existence, so some higher connection is necessary in order that the wave will descend from that higher realm and come to us and spread its influence outside as well.
Wherever it goes, the saṅkīrtan of the Holy Name of Kṛṣṇa will produce these sevenfold results. This is the purport of Mahāprabhu’s first verse. The first effect is that the Holy Name cleanses the soul which is attacked by the dirt of desires from the mundane world. By the second effect it gives mukti, liberation, perfect independence from material forces. The third effect brings real fortune: the opening of the soul’s treasure. The innate resources of the soul are gradually awakened by the Holy Name of Kṛṣṇa. Here, Śrī Chaitanya Mahāprabhu includes the other forms of relationship with the Personal Absolute. In describing the next step, He takes the mood of conjugal devotion, where one is absolutely disposed for Kṛṣṇa’s enjoyment, unconditionally surrendering everything for His maximum pleasure.
The next effect is the tasting of his ecstatic association. In Vṛndāvana, the realm of Kṛṣṇa, one who can chant the name of Kṛṣṇa properly will express himself with a peculiar sort of ego:
tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye
karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām
chetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ
no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī
“When the Holy Name of Kṛṣṇa appears on the lips of a devotee, it begins madly dancing. Then the name takes over and handles him as if the person to whom the lips belong loses all control over his lips, and the devotee says, ‘With one mouth, how much can I gather the ecstasy of the Holy Name? I need millions of mouths to taste its unlimited sweetness. I’ll never feel any satisfaction by chanting with only one mouth.’“
When the sound “Kṛṣṇa” enters the ear, he feels that transcendental sound awaken in his heart. “What are two ears?” he thinks. “This is the greatest injustice of the creator—I need millions of ears! Then, if I could hear the sweet name of Kṛṣṇa, my heart might be a little satisfied. I want millions and millions of ears to hear the sweet name of Kṛṣṇa.” This is the temperament of a devotee when his attention is drawn towards the Holy Name. Then he faints; he loses himself, merging in an ocean of ecstasy and joy. And in great disappointment he says, “I failed to understand the quality and quantity of the substance of Kṛṣṇa’s name. I am perplexed. What sort of honey sweetness does this name contain?” In this way, the chanter of the name wonders.
This has been taught to us by Śrī Chaitanya Mahāprabhu, who said, “Properly chant the Holy Name, the sound representation of absolute sweetness.” That sweetness is also to be found in the flute-song of the Lord.
The sound of Kṛṣṇa’s flute has the great mystic power of capturing and pleasing everyone and everything. Upon hearing the sound of Kṛṣṇa’s flute, the Yamunā’s current is paralyzed. The sweet sound of Kṛṣṇa’s flute attracts the trees, the birds, and the beasts. Everything is astounded by contacting the sweet vibration from Kṛṣṇa’s flute.
Sound vibration can work miracles; sound has the highest capturing potency. Sound can make or mar. It can do anything; it has such intrinsic capacity. It comes from the subtlemost plane, beyond the ether. That universal sound is absolute sweetness and goodness. How much power is there—how it can capture us! Like a blade of grass, we may be played by the current of that sweet sound in such a way that we cannot even trace out our own personality. We may lose ourselves there, but we do not die; the soul is eternal. Diving, up and down, we are played by the current of the sweet sound. We are less qualified than a straw, a blade of grass, and the Kṛṣṇa sound is so big and so sweet that it can play us in any way it likes. We cannot begin to conceive how much power is in the name, the sound which is identical with absolute goodness and sweetness.
Śrī Chaitanya Mahāprabhu says, “Don’t neglect the sound which is one and the same with Kṛṣṇa.” Absolute sweetness and goodness—everything is there within the Holy Name. And the Holy Name is representing itself to us in a very cheap way: nothing is required to purchase it—no money, no physical energy. All these things are unnecessary. What is required? Sincerity.
One who simply takes this divine sound sincerely will be so enriched that no one will be able to conceive of so much goodness and development. And anyone may have it very cheaply, but one must chant sincerely with his whole heart. Of course, wholehearted sincerity presupposes going to a proper agent, a saint, and getting the Holy Name from him.
Śrī kṛṣṇa saṅkīrtan is praised by Śrī Chaitanya Mahāprabhu, the inaugurator of the saṅkīrtan movement who came as Rādhā-Govinda combined. His advice is most valuable and necessary to tell us that with a sincere spirit we must come to join this śrī kṛṣṇa saṅkīrtan, the most purifying transcendental sound, which effects liberation, gives all fulfillment, and grants us such a positive attainment that we lose ourselves in the ocean of joy and inconceivable sweetness.
This is Śrīman Mahāprabhu’s grace, and He proclaims, “Let śrī kṛṣṇa saṅkīrtan be expanded into this mortal world, that it may benefit everyone infinitely, for this is the highest and greatest benefit for the whole world. It is all-comprehensive. It releases us from all sorts of troubles, establishing us in the highest position of attainment.”
And in this present degraded age of Kali, only nām-saṅkīrtan can help us. Of course, nama-saṅkīrtan is beneficial in all ages, but it is especially recommended in Kali-yuga, because in this age all other attempts will be opposed by many forces. nām-saṅkīrtan cannot be opposed by the troubles and waves of this material world, so one must adopt it. If we exclusively give ourselves to this, we will gain the highest fulfillment of life. There is no necessity of any other campaign, for they are all defective and partial. But the most universal, captivating, and beneficial thing is nām-saṅkīrtan, which takes us to the highest goal. That alone can satisfy everyone.
All souls that are now disconnected from Kṛṣṇa may be helped in this way. No other movement is necessary. Śrī Chaitanya Mahāprabhu tells us, “Exclusively devote yourself to this. It is all-embracing and all-fulfilling. And you can achieve it with the least trouble and least energy. Let it flourish in this Kali-yuga—let it flourish for the welfare of the whole universe, to reestablish all souls in their normal position.”
In the last verse of Śrīmad-Bhāgavatam the conclusion of the book is given as follows:
nāma-saṅkīrttanaṁ yasya sarva-pāpa-praṇāśanam
praṇāmo duḥka-śamanas taṁ namāmi hariṁ param
Pāpa means all anomalies, all undesirable things: sin. Material enjoyment and liberation are also included as anomalies, sinful activities. Why is liberation considered sinful? Because it is an abnormal condition; our natural function is to serve Kṛṣṇa, but we do not do that in salvation. Mere salvation does not include service to Kṛṣṇa, so that is an abnormal position and therefore it is also a sin. To ignore our natural duty and stand aloof cannot but be sinful.
The concluding verse of the Śrīmad-Bhāgavatam says, “Kṛṣṇa’s Holy Name can relieve us from all undesirable sinfulness, all filthy characteristics, and all miseries. Let us all bow down to Him.” Uttering this verse, the Śrīmad-Bhāgavatam stops; that great treatise becomes silent. The last word in the Bhāgavatam is nām-saṅkīrtan. The Bhāgavatam has given such great importance to chanting the Holy Name of Kṛṣṇa, and Śrī Chaitanya Mahāprabhu developed it from there. The last publication of the compiler of Vedic literatures, Śrīla Vyāsadeva, took theism to that stage, and gave it to the public announcing, “Chant the name of Kṛṣṇa! Do this; nothing more is necessary. Take this!” This is the very conclusion of Śrīmad-Bhāgavatam, the greatest spiritual gift of Vyāsadeva: “Chant the Holy Name of Kṛṣṇa and begin your life in this dark age with the most broad and wide theistic conception.”
We may consider ourselves fortunate that we have come to the verge of this most generous and useful thought, that we have come close enough to touch it, to accept it, and float ourselves in its waves according to our capacity. After passing through so many conceptions and the charm of different prospects, we have left them all behind and have come to the shore of the ocean of nām-saṅkīrtan. Now we may throw our bodies in this ocean and begin to swim in the waves of nām-saṅkīrtan, the nectar of the nectarine, by the grace of our Guru and the mercy of the Vaisnavas.
It is their property, and we are their slaves. We have such audacity to throw our body into this ocean of nām-saṅkīrtan and swim in that nectarine ocean!
Swimming in Rādhā-kunda, the highest conception of spiritual attainment, can also be found in the highest form of nām-saṅkīrtan. This verse represents the positive side of the unlimited ocean of śrī kṛṣṇa saṅkīrtan. The next verse explains the negative possibilities.
Bhaktivinoda Ṭhākur has given his Sanskrit commentary on the Śikṣāṣṭakam, as well as his Bengali translation, and his is a most original presentation. Śrīla Bhaktisiddhānta Saraswatī Ṭhākur Prabhupāda has also given his commentary on the Śikṣāṣṭakam. They should be carefully studied in order to understand these points more completely. In these talks, however, I am simply coming out with whatever I feel in my heart. Whatever comes to my mind on these verses, I am expressing, and that is the outcome of what I have collected from Śrīla Bhaktisiddhānta Saraswatī Ṭhākur, Bhaktivinoda Ṭhākur, Rūpa Goswāmī, Sanātana Goswāmī, Śrī Chaitanya Mahāprabhu, and all the predecessor āchāryas. By their grace that is gathered in my storehouse, and I am trying to give the gist of these things.
By accepting the path of devotion, a wholesale transformation of our internal system begins, and gradually our charm for the outside world vanishes. There is a war within, and when the Kṛṣṇa conception enters into the heart of a devotee, all other thoughts and ideas gradually have to retire. This is explained in Śrīmad-Bhāgavatam (2.8.5):
praviṣṭaḥ karṇa-randhreṇa svānāṁ bhāva-saroruham
dhunoti śamalaṁ kṛṣṇaḥ salilasya yathā śarat
When the autumn season appears, the mud within the water vanishes. In the same way, when the Kṛṣṇa conception enters into one’s heart, all other conceptions and aspirations will gradually have to retire, leaving Kṛṣṇa in possession of everything. When a real drop of Kṛṣṇa consciousness enters the heart, all opposing forces must leave and Kṛṣṇa will conquer and take possession of the whole.
That is the nature of Kṛṣṇa consciousness: nothing can stand in competition with it, not even the so-called devotion for the demigods or faith in creeds like Christianity, Islam, and others. All other conceptions of theism have to retire, leaving the field to the Kṛṣṇa conception. No aggressors can stand in the fight with Kṛṣṇa consciousness, the absolute, sweet beauty.
Beauty, sweetness, and charm can capture and defeat power. We are really aspiring after beauty and sweetness, mercy, affection, divine love (prema). Self-dissipation—to compensate others with one’s own energy and generosity—ultimately conquers everyone. It is more rewarding to give than to take. Divine love means die to live: not to live for yourself, but to live for others. The most generous form of life—self-forgetfulness to the extreme—is found in Kṛṣṇa consciousness.
Kṛṣṇa consciousness is so beautiful that one who develops it loses his own identification and existence also. He becomes totally self-forgetful. Such a charm is there. Who will stand to fight against Kṛṣṇa? Everyone who comes to fight against Him is disarmed. If in any way Kṛṣṇa enters the heart, there can be no other consequence but that He takes possession of everything. Such a benevolent, generous, and sweet person is Kṛṣṇa: reality the beautiful.
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