The Process by which Hari-kirtana Becomes Successful for the Living Entity

The Process by which Hari-kīrtana Becomes Successful for the Living Entity:

1. The Meaning of the Living Entity as Marginal Potency

Just as the sun’s rays are covered by the clouds, the living entities are covered by the influence of illusion (māyā) or ignorance (avidyā). How is it possible for a conscious entity to be covered by matter? In this we see application of the principle of aghaṭana-ghaṭana-patīyasī. That which is impossible is made possible by the Lord’s inconceivable potencies. The infinitesimal living entity, manifested by the taṭastha-śakti of the Lord, becomes covered by māyā on account of being an instrument for the Lord’s pastimes in the matter of the material creation. Otherwise how can the conscious jīva be covered by inert matter?

Because he is manifested by the marginal potency, the nature of the jīva is also marginal. This means that he is prone to be influenced either by the internal potency known as svarūpa-śakti or by the Lord’s external potency known as māyā-śakti. When his connection with svarūpa-śakti is established, he obtains the happiness of serving the Supreme Lord in the liberated condition. When the living entity desires material enjoyment, he is covered by māyā.

The living entity, bewildered by māyā, suffers the pangs of material existence. But when he establishes his relationship with the svarūpa-śakti, the external potency in the form of ignorance is dissipated. As a result, he is liberated from the material condition and becomes situated in his pure constitutional form (śuddha-svarūpa).

2. The Process of Conquering Illusion

The living entity, bewildered by māyā, is crushed again and again by the miseries of material existence. Becoming exasperated with these miseries, he may obtain the service of saintly persons by some great fortune. At that time his faith awakens towards devotion unto the Supreme Lord as being the exclusive goal of the scriptures. Alternatively, he may awaken intense longing for the unparalleled sweetness of Bhagavān (this is a reference again to the two types of faith that one can develop, as previously mentioned). At that time, he attains eligibility for bhakti, which is predominated by the pleasure-giving aspect (hlādinī) of the Lord’s internal potency.

Upon the awakening of faith, he first of all takes shelter of the lotus feet of a spiritual master by accepting harināma initiation from him. Thereafter, in the association of the spiritual master and pure Vaiṣṇavas, he obtains an excellent opportunity to hear the truths of the scriptures. When he begins to perform kīrtana of the holy names (nāma), form (rūpa), qualities (guṇa) and pastimes (līlā) of Kṛṣṇa, the process of conquering māyā begins. This means that his ignorance and the impediments that obstruct his spiritual progress (anarthas) begin to vanish. Simultaneously, the pure form of the jīva starts to become clear.

This is the process by which hari-kīrtana becomes victorious within the phenomenal world of matter. By this process, hari-kīrtana makes its descent into this illusory world. By performing hari-kīrtana according to this system, one obtains seven excellent results. These seven kinds of results are spoken of in Verse One by the words ceto-darpaṇa-mārjanam and so on. Each of these will now be separately discussed.
Seven Excellent Results of Śrī-Kṛṣṇa-saṅkīrtana:

In his commentary to this verse, Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda states as follows:

1. Cleanses the Mirror of the Heart

The chanting of the holy name of Śrī Kṛṣṇa cleanses the dust from the mirror of the heart of the living entity. The mirror of the heart of the conditioned living entity is thoroughly covered by the dust of material contamination. This material contamination, indicative of the jīva’s disregard for the Lord, is of three types: (1) anyābhilāṣa – the living entity who is distracted from the Lord is filled with desires separate from the interest of the Lord, (2) phala-bhoga – enjoyment of the fruits of worldly activities and (3) phala-tyāga – renunciation that is not undertaken for the pleasure of the Lord.

The chanting of the holy name of Śrī Kṛṣṇa is the most effective instrument for cleansing the dirt from the mirror of the living entity’s heart. As long as the dirt of material contamination is present, the pure spiritual form of the living entity is not reflected in the mirror of his heart. Therefore the three kinds of contamination mentioned above are all forms of deceit that obscure the true vision of the self. They are obstacles that completely cover the heart of the jīva.

By the chanting of the holy name of Śrī Kṛṣṇa, all these obstacles are removed. Finally, when the mirror of the heart is cleansed by complete chanting of the holy name, one’s pure spiritual form is reflected in the mirror of the heart and one understands, “I am the servant of Lord Kṛṣṇa.”

2. Extinguishes the Blazing Forest Fire of Material Existence

Externally, this material world appears very beautiful, charming, and pleasing. But in reality, it is just like a blazing fire within a dense forest. This material world is blazing with innumerable sufferings, which come under three headings: (1) ādhyātmika, (2) ādhidaivika and (3) ādhibhautika. As a blazing fire thoroughly destroys all the trees and animals of the forest, the forest fire of material existence in the shape of repeated birth and death constantly burns the living entities who are distracted from Śrī Kṛṣṇa. But when one takes up the chanting of the holy name of Lord Kṛṣṇa under the expert guidance of a qualified Guru and Vaiṣṇavas, then even while residing in this material world, one obtains relief from the blazing fire of material existence. This is due to one’s adopting an attitude that is favorably disposed towards Śrī Kṛṣṇa. By śrī-kṛṣṇa-nāma-saṅkīrtana, all these miseries are driven away.

3. Diffuses the Moonrays of Bhāva-bhakti for the Highest Good of the Living Entity

Complete chanting of the holy name of Śrī Kṛṣṇa diffuses the radiance of supreme auspiciousness. The word śreyaḥ means “auspiciousness”; kairava means “white lilies”; and candrikā means “the rays of the moon”. Just as the soothing rays of the rising moon cause the white lilies to bloom and thus enhance their whiteness, the chanting of the holy name of Śrī Kṛṣṇa expands the good fortune of the living entities. Good fortune cannot be had by separate desires (anyābhilāṣa), fruitive activity (karma) or the cultivation of impersonal knowledge (jñāna). But śrī-kṛṣṇa-saṅkīrtana promotes the highest welfare of the living entity.

4. The Life of All Transcendental Knowledge

Two kinds of knowledge have been described in the Muṇḍaka Upaniṣad: (1) material knowledge (laukikī-vidyā) and (2) transcendental knowledge (parā-vidyā). Indirectly, śrī-kṛṣṇa-saṅkīrtana is the life of material knowledge, but it is primarily the life of transcendental knowledge. By the influence of śrī-kṛṣṇa-saṅkīrtana, the living entity is liberated from the false ego arising from mundane knowledge, and he obtains sambandha-jñāna. The goal to be obtained by transcendental knowledge is śrī-kṛṣṇa-saṅkīrtana (that is, the chanting of the holy name of Vrajendra-nandana Śyāmasundara Śrī Kṛṣṇa). By this, Kṛṣṇa Himself is obtained.

5. Increases the Ocean of Transcendental Bliss

Śrī-kṛṣṇa-saṅkīrtana expands the ocean of transcendental bliss for the living entities. The word “ocean” cannot be applied to a small reservoir of water. Therefore the unlimited bliss that arises from the chanting of the holy name is comparable only with a boundless ocean.

6. Enables One to Taste Nectar at Every Step

Śrī-kṛṣṇa-saṅkīrtana causes one to taste complete nectar at every step. In the relishing of transcendental rasa, there is neither deficiency nor incompleteness of pleasure (ānanda). By the performance of śrī-kṛṣṇa-saṅkīrtana, one relishes the complete and uninterrupted bliss of rasa at every moment.

7. Completely Bathes the Body, Mind, and Soul

Even transcendental objects become softened by the chanting of the holy name of Śrī Kṛṣṇa. In the material realm, the body, mind and soul are not only purified by śrī-kṛṣṇa-saṅkīrtana, but are undoubtedly softened as well.

The living entity who is engrossed in bodily designations becomes covered with the dirt of the gross and subtle bodies. By the power of the holy name, all these contaminations are cleansed away. When attachment towards mundane existence is vanquished, the living entity devoted to Śrī Kṛṣṇa obtains the cooling and soothing service of His lotus feet.

Śrī Jīva Gosvāmī has written in the Bhakti-sandarbha (273) and in his Krama-sandarbha commentary on Śrīmad-Bhāgavatam:

ata eva yadyapy anyā bhaktiḥ kalau kartavyā
tadā kīrtanākhyā-bhakti-saṁyogenaiva less space below

This means that although in Kali-yuga it is necessary to perform the other eight limbs of bhakti (that is, hearing (śravaṇam), remembering the glories of the Lord (smaraṇam), serving His lotus feet (pāda-sevanam), worshipping Him (arcanam), praying to Him (vandanam), carrying out His orders (dāsyam), making friends with Him (sakhyam) and offering one’s very self to Him (ātma-nivedanam)), they must be performed in connection with the chanting of the holy name (kīrtanam). By this method, bhakti is fully accomplished.

[Commentaries of Bhaktivinoda Ṭhākura and Śrīla Bhaktisiddhānta: cc-by-sa GVP]