The Meaning of the Lord’s Names (II): A Translation of a Passage from the Nama Ghosa

[Duladi Metre]

Since, on mere remembrance, He removes the most dreadful
sorrows of samsara,
for this reason only, the Lord is referred to as
‘Hari’ (The Remover) by all the great exemplar-devotees. 155

Know that, as the immanent soul, in this creation,
He is staying, entering into it.
For this reason only, the Lord is referred to
by the special name of ‘Visnu.’ 156

Since the Lord is entering into the (material) category of
the organs of sense and action;
therefore only, all the exemplar-devotees
are calling the Lord ‘Hrsikesa.’ 157

Since, staying as the inner controller, He
causes the embodied personality (jiva) to experience happiness and miseries;
for this reason only, He is holding the name of ‘Paramatma’ (Supreme Spiritual Personality),
the Lord ever present in time and space. 158

As the Supreme Lord, He is staying as
the shelter of all embodied personalities.
For this reason only, He is known as ‘Narayana;’
such is the transcendental explanation of this name. 159

No material limitation such as mind-organ, etc. can ever
suppress, conceal or obscure Him.
It is for this reason only that the exemplar-devotees
refer to Him as ‘Niranjana’ (The Unstained One). 160

The working of the three qualities of primal matter—sattva, rajas and tamas—
can never suppress Him or make Him extinct.
For that reason only, the body of Vedic scriptures
refer to Him as ‘Niramaya.’ 161

As Hari, The Remover of All Miseries,
is devoid of all material forms,
for that reason only, the name ‘Nirakara’ (Formless One)
the supreme Lord is holding. 162

By the term ‘mā,’ lady Laksmi—primal matter—is implied.
The Lord is, as it were, her husband.
For this reason only, He is known as ‘Madhava’
in the circle of the great exemplar-devotees. 163

By the term ‘janā’ is meant lady illusion (maya);
the Lord destroys the devotees’ illusion.
It is for this reason that the Lord of All Opulence is
holding the name ‘Janardana.’ 164

The seductive maya has made all embodied personalities (jiva)
greatly wild and intoxicated.
As He oppresses and enfeebles the maya of the devotees;
on account of this, He is called ‘Madhusudana.’ 165

By the term ‘go’ (‘cow’) is meant the sensors, the means of acquiring sense-data.
The Lord is preserving them.
On account of this only, He is called ‘Gopala’ (Preserver of the Cows)
by the great pure devotees, know this truth for certain. 166

Indra, the king of the subtle organs of sense and action, and the other controlling units (deva), installing Him as the king of the sensors,
had done His coronation.
Therefore did the Remover of All Afflictions hold directly
the supremely famous name of ‘Govinda’ (Chief of Cows). 167

Time and space, in no way, can ever
hope to find the end of Him.
For only this reason, extremely famous became
the name of the Lord, ‘Ananta’ (The Endless One). 168

All those followers of the path of the Veda, searching for His roots in the scriptures of knowledge (Veda),
cannot find His origin.
Therefore only, the Lord is holding
the supremely famous name of ‘Anadi’ (The One Having No Origin). 169

Even the most inferior person becomes the best
doing pure devotion at His feet.
The name of ‘Purusottama’ (The Most Excellent Person) the Lord is holding
for this very reason. 170

By the term ‘kṣara’ is meant the body.
By the ‘akṣara’ term, the spiritual personality (brahma).
As The Remover of All Afflictions is superior to both of these—matter as well as spiritual personality—
He is extremely well-known as ‘Purusottama’ (The Supreme Spiritual Personality). 171

He is superior to both Prakrti, primal matter, as well as Purusa, the pure spiritual personality.
He is the cause, as it were, of these two entities.
On account of this fact, He is holding the name of ‘Parama Isvara’ (Supreme Lord),
the shelter of all the embodied beings. 172

According to their actions, the Lord Himself maintains
the creatures of this entire creation.
For this reason only, His ‘Jagannatha’ name
has become extremely well-known in this world. 173

On doing pure devotional service to the Lord, the ignorance and the false apprehensions of the jiva, born of illusion (maya), are removed.
By the term ‘Brahma’ (spirit) is meant the pure—liberated—spiritual personality.
The Lord, however, is ‘Paramabrahma,’ the supreme spirit. 174

In the form of the inner controller, He regulates all entities—embodied personalities, etc.
For this reason only, the Lord, know this fact,
is referred to by the epithet of ‘Paramatma’ (Supreme Immanent Personality). 175

Being known by epithets such as The Supreme Spirit (Brahma), The Supreme Atman (Paramatma),
He has no end to His opulences (aisvarya).
For this reason, the great pure devotees of the Lord
call Him ‘Bhagavanta,’ the Possessor of All Opulences. 176

By reason of being His own devotee, The Remover of All Afflictions had made Garuda His own carrier.
For that reason only, the exemplars regard the Lord
as ‘Garudaketu,’ He Who Has Garuda For His Symbol. 177

Time, primal matter, etc.—His mind all of these entities
can never hope to weaken.
It is for this reason that the name ‘Vaikuntha’ of such an unconquerable Lord,
has become extremely well-known. 178

Since it is in Him—the ever-joyous, endless, supremely conscious spiritual personality—that all the adherents of meditative communion always roam;
therefore only, by the name ‘Rama’ is meant
only the Supreme Spirit form of the Lord, know this fact for sure. 179

Since He, as the supremely conscious personality, at all times,
animates the entities of the material creation;
therefore, know, that for this reason only, the Lord is called
by this most sweet name of ‘Rama.’ 180

He is residing in the creation and also,
the creation is residing in Him.
On account of this only, He is known as ‘Vasudeva,’ the immanent world-residence—such is the interpretation of this name. 181

As he does not do pure devotion at the feet of the Lord,
maya, primal matter, ensnares man and makes him dance to her tunes.
And, one does not escape from the seduction of maya
as long as one does not take sole refuge (sarana) in The Remover of All Afflictions. 182

The Meaning of the Lord’s Names: A Translation of a Passage from the Nama Ghosa

The Meaning of the Lord’s Names (namanvaya)

Such a sound as ‘kṛṣ–;’ it is expressive of matter.
The unit ‘ṇa’ stands for pure joy.
When these two are combined into one, the name ‘kṛṣṇa’
signifies only the supreme spiritual personality of joy. 140

On doing pure devotion at the feet of the supreme personality of joy,
all ‘material-ness’ (kṛśatā) of the embodied spiritual personality (jiva) is removed.
For this reason only, know, the Lord is called ‘Krsna.’
Such is this famous and most beautiful interpretation. 141

At all times, He is the embodiment of happiness born of His own blissful nature—
always the personality of impartite, uneclipsable pure joy.
On account of this only, by the names ‘Sadananda’ (Ever-Joyous) and ‘Nityananda’ (Eternally Joyous),
is the Lord referred to for sure. 142

By the tokens ‘k–,’ ‘a,’ and ‘īśa’ are understood,
the cosmic mind (Brahma), the Cosmic Soul (Visnu) and cosmic time (Mahesvara) respectively.
By the ‘va’ unit, the Shelter of All Beings is stringing all three entities together.
For this reason, He is referred to as ‘Kesava.’ 143

Doing pure devotional service at Lord Krsna’s feet, the fallen state (cyuti) of the jiva—
his cycle of material existence—goes away most miraculously.
It is for this reason only, know, that all the great exemplar-devotees
call the Lord ‘Acyuta’ (The Unfalling One). 144

Doing pure devotion at Lord Krsna’s feet, even the most inferior ones
transform into the most excellent.
For this reason only, the ‘Narottama’ (Best of Men) name of God
has become famous throughout the world. 145

Knowing the Lord and doing pure devotion to Him, man secures release from matter
and roams fearlessly in the world like a lion.
Only for this reason has the Lord’s name become ‘Narasimha’ (The Man-Lion);
so say the great exemplar-devotees. 146

Doing pure devotion to the Lord’s lotus-like feet, purifying their consciousness,
even the most inferior ones forsake all intellect-dwarfing false doctrines.
For this reason only, always the great devotees;
they call the Lord ‘Vamana’ (The Dwarf). 147

Beginning with salvation, all the forms of happiness, do not measure up to even an atom
of the pleasure derived from the Lord’s spiritual service.
It is for this reason that the Lord is holding the name ‘Paramananda’ (The Supreme Joy),
in the midst of the company of pure devotees. 148

As only Krsna is the supreme soul, on account of this only,
the multitude of jivas is obtaining all sorts of joys and pleasures.
For this reason, the Lord holds the name of ‘Sarvananda’ (All Joy).
Know this for certain, O all saintly devotees. 149

Because the Shelter of All Beings appears wearing the garland
of five colors representing the five great elements,
please know that it is for this reason that the possessor of all opulences
is holding the name of ‘Vanamali’ (The Wearer of the Garland of Forest-Flowers). 150

Obtaining the happiness arising from the Lord’s pure devotional service, the jiva turns down
the happiness born of contact with objects of the senses.
Because of this reason only, know all of you that He Who Has a Rope Round His Waist
is holding the name of ‘Adhoksaja’ (Supreme Lord of the Senses). 151

Apart from conscious personality, all those material entities having their birth in primal matter;
all of these are sported with by the Lord.
For this reason only, know that the supreme master, the Lord,
is holding the name of ‘Parasurama.’ 152

By the power of His supreme consciousness, the living beings of this unconscious creation,
He actuates, based on their desire-filled actions.
The Lord is having the supremely famous name of ‘Rama’
for only this reason; know this real interpretation. 153

In Him, the illimitable, supremely conscious spiritual personality who is ever joyous,
the followers of meditative communion always roam.
For this reason, by the epithet ‘Rama’ is meant only His supremely spiritual nature;
such is the interpretation of the Lord’s ‘Rama’ name. 154

Sole Refuge: A Translation of a Passage from the Nama Ghosa

Sole Refuge (sarana)

My Lord, I am of extremely devious conduct; I am solely your

offender, O Shelter of All Embodied Personalities!

Please forgive me, O Remover of All Faults, and take me as your servant!

Look, I enter into your refuge! 183

O Krsna, my master! At your feet, we

beg only for refuge.

Do favor on us, O my guardian, from the disfavor of primal matter,

only then would we be able to escape. 184

O the lord of the Yadus, I am of extremely dull intellect.

I do not know how to do your service.

Solely and exclusively at your lotus-feet,

I make sole refuge the only essential thing. 185

Best personality! Supreme pure personality!

Personality of pure transcendental joy! Lord!

In expectation of the honeyed juice of your lotus-like feet,

we enter into sole-refuge in you. 186

O my master, the possessor of all opulences! O the Lord whose end cannot be found by time and space!

O the savior of the ones taking shelter in you!

You only are my most beloved; only you are the supreme controlling entity.

Knowing this, we take refuge in you. 187

The Spiritual Path of Madhavadeva

[Mahapurusa Srimanta Sankaradeva (1449-1568) was the revealer - founder, propagator as well as foremost exponent - of the path of Eka-Sarana Hari-Nama Dharma in Indian spirituality. His foremost disciple Mahapurusa Madhavadeva continued the Guru's Teachings in his Nama Ghosa. This post was written on the occasion of the Birth Anniversary of Madhavadeva (June 05, 2012); our salutations at the Feet of Madhava Guru]

Shri Shri Krishnaya Namo Namah

Jai Guru Sankaradeva

Madhavadeva, the closest and most beloved disciple of Sankaradeva, in his Nama Ghosa, lays down a spiritual path that seeks to transcend the limitations of other paths and to maintain an all-time link with God for the maximum benefit of all people, irrespective of time or clime. This is the path of ‘Hari-Nama’ or the vocal explication of the Name of God. The aspirant is simply to take sole-refuge in God and then keep on chanting His Name at regular intervals. This God, however, is not the abstract God but God as Purusottama or ‘Best Person’ endowed with all the best attributes that can be conceived by the range of human knowledge and experience.

Universality is the most important feature of this path. Hari-Nama may be practised by anybody - anytime, anyplace. It is not confined to the limitations of time, space and eligibility of the practitioner which are there in other paths or dharmas. Madhava says that simply by taking refuge in Hari and doing the Kirttana of His Name, one may secure accomplishment. No other means are necessary. Whether one be in a busy work-place or in outer space, in market or bustling city-state, on the battle-ground or under the ground; whether one be a toddler or a geriatric, a scholar or rank illiterate, a prince, a pauper, ‘twice-born’ or ‘outcast’; whether it be morning, evening, day or night or even twilight, the Name of Hari can be taken. This contrasts well with other traditional approaches like that of activism or knowledge. Imagine trying to tranquilize the mind through meditation in a raging battlefield with shells whistling over the head or attempting to kindle a fire inside an aircraft to do a yajna. But, even in such extreme situations, when other spiritual methods fail, vocal explication of ‘Hari’ can be done. The point, repeatedly stressed upon by both Sankaradeva and Madhavadeva throughout all their writings, is that while the other paths require tight ‘laboratory conditions’ to work, failing otherwise, Hari-Nama does not. We have historical instances when people showed no nerves even in the face of ruthless torture by simply immersing themselves in the Song of Hari.

It is precisely due to this all-embracing, all-encompassing quality that Hari-Nama, according to Madhava, is the ‘King of All Dharmas’. The analogy ought to be clear straightway. Just as a supreme ruler exercises his sovereignty over all his subjects, so also Hari-Nama has complete sway over the entire human race. All humans are eligible for this dharma - the entire world – and not only merely eligible, but also perfect candidates for the same. In the Bhagavata, Sankaradeva exhorts therefore, ‘Oba naraloka, Hari bhajiyoka’ meaning, ‘O naraloka (entire human race), take Hari’s Name’.

Now, as any potential customer of a spiritual ‘product’ would ask, what benefits may one derive from uttering Hari’s Name? In the Nama Ghosa, Madhavadeva lays down the supreme profit of chanting Hari-Nama, both from spiritual and material viewpoints. It gives to its ‘purchaser’ atyantika sukha or extreme happiness. This is the maximum happiness realizable by any embodied being. The other joys of the material world do not measure up to even an atom of this transcendental nectar. To be sure, for spiritual uplift, “First, Hari-Nama will burn out all sins and negative mentalities. Second, it will arouse great merits. Third, it will create aversion for worldly pleasures, which is essential if one desires to savor the supreme nectar. Fourth, it will develop loving devotion to God. Fifth, it will give birth to the mood of a Vaisnava. One sees God in all creatures. Sixth, it will extinguish all illusions from the mind. Seventh and last, it will merge the practiser in God who is all life and all joy”.

Uttering the Names of Hari has a wholesome effect on our personality. “His Names indicate the capacity of God in influencing life and soul of man. If their significance is properly understood they can give a real sight into the greatness of God and His workings. As for instance, the name ‘Krishna’ indicates that, which can give bliss to man and remove narrowness from mind; ‘Rama’ indicates that, which can make the world pleasant; ‘Hari’ indicates that, which can steal all suffering; ‘Purusottama’ indicates that which can elevate a heinous person to the highest level; ‘Narasimha’ indicates that, which can enable a person to move in the world fearlessly like a lion and so on and so forth”.

Therefore, in the school of Sankaradeva, Hari-Nama is religion. Some critics sometimes raise the question as to how Hari-Nama could be an independent religion superseding all other rituals and traditions. Sankaradeva removes this doubt thus, “Just as water, in combination (with other agents), gets the job done and, independently also, fulfills all our needs of bathing, drinking, etc., so also Hari-Nama brings all rituals to completion and, independently also, serves as the most excellent religion”.

But, Madhavadeva makes it clear that it is only by taking sole-refuge (Eka-Sarana) in Purusottama that embodied souls (purusas) may hope to become best or perfect (uttama). Such a philosophy is transformative in character. Hari-Nama is only the technology to effect this transformation. In view of this, Madhava says that God must be worshiped only in His true form of pure goodness (suddha sattva); the other manifestations of passion (rajasa) and ignorance (tamasa) are to be altogether evicted from our system of upasana. Indeed, one of the most famous quotes from the Ghosa is that the mind assumes the shape of whatever is worshiped. If one dedicates oneself to pure goodness, nescience is easily overcome.

Hari-Nama, in the ‘age of the losing throw’, the uttermost yuga of Kali, is prescribed by Madhavadeva as the only religion for mankind. It is actually a profound spiritual therapy which intends to cure the people of such worldly afflictions as lust, anger, I-ness, etc. at a time when man’s intellect has been completely soiled by the dirt of the Iron Age. ‘O Hari, Thy Name is beneficial for the entire creation’ (jagatara sumangala tuva guna nama) - such is the compassion of the Saints for humanity.

References: -

1. Nama Ghosa, Madhavadeva

http://wikisource.org/wiki/নামঘোষা

‘Hari-Nama-Kirttanata / nahi kala desa patra…’, Nama Ghosa, 28

‘atyantika sukha tayu pada seva…’, Nama Ghosa, 752

‘moksa adi kari yata sukha…anu eko nuhi samasara’, Nama Ghosa, 148

‘Namara Anvaya’, Nama Ghosa

‘satya asatyara…yijane yaka upase’, Nama Ghosa, 204

‘…etekese Hari-Nama / samaste dharmara raja…’ Nama Ghosa, 129

‘…Purusottamara prema bhakatika karila Asraya /’, Nama Ghosa, 135 

‘…jagatara sumangala tuva guna Nama ’, Nama Ghosa, 941

‘durghora kalita / Hari-Nama bine gati anamate nai’, Nama Ghosa, 267-268

2. Bhakti Ratnavali, Madhavadeva

‘yadyapi bhajani honta tinio isvara…suddha satva gunatese mile tattvajnana’, Ratnavali, 33

3. Bhakti Ratnakara, Sankaradeva (Assamese verse trans. by Ramacarana Thakura)

‘Hari-Kirttana Mahatmya’, 300-301

4. Books/Articles

The Nam-Ghosa and Its Place in Literature, Rameswar Barooah

Jagat-Guru Sankardew, Dimbeswar Neog, Ch. 7