जयति जयति नामानन्दरूपं मुरारे-
र्विरमितनिजधर्मध्यानपूजादियत्नम् ।
कथमपि सकृदात्तं मुक्तिदं प्राणिनां यत्
परमममृतमेकं जीवनं भूषणं मे ॥
jayati jayati nāmānanda-rūpaṁ murārer
viramita-nija-dharma-dhyāna-pūjādi-yatnam |
katham api sakṛd āttaṁ muktidaṁ prāṇināṁ yat
paramam amṛtam ekaṁ jīvanaṁ bhūṣaṇaṁ me ||
(Bṛhad Bhāgavatāmṛta: 1.1.9)
“The name of Murāri—
A form of bliss—
That by which the difficulty
Of one’s duties, meditation, ritual worship, and so forth
Is terminated,
That which is a bestower of mukti for living beings
Upon being uttered [even] once by any means,
And which for me is alone
The supreme nectar,
[Supreme] enlivenment,
And [supreme] ornament—
Triumphs!
Triumphs!”
Commentary
tatrāpi paramotkṛṣṭaṁ śrī-bhagavan-nāma-sevanam iti tat-prasādāya tad-utkarṣaṁ varṇayati—jayatīti | ānandaṁ rūpayati prakāśayatīti, yad vā ānanda-svarūpam, athavā ānandayatīty ānandaṁ ca tad-rūpaṁ ceti ānanda-rūpaṁ murārer nāma jayati jayati | sarvataḥ paramotkarṣa-viśeṣālocanenātyantādare vīpsā | utkarṣa-viśeṣam eva darśayati—viramiteti | nija-dharmā varṇāśramācārās teṣu tadvatāṁ tat-tad-anuṣṭhānena yad duḥkhaṁ, tad-anādareṇa bhaktim āśritānām api dhyāne durnigraha-mano-niyamanādinā yad duḥkhaṁ, pūjāyām api pavitra-sad-dravya-sampādanādinā yad duḥkhaṁ, ādi-śabdena śravaṇādiṣv api vaktr-apekṣādinā yad duḥkhaṁ syāt, viramitaṁ nirākṛtaṁ tat tad yena tat nāma-saṅkīrtana-mātreṇaiva tat-tat-phala-siddheḥ | tathā ca tṛtīya-skandhe—‘tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te’ iti | śrī-viṣṇu-purāṇe ca—‘dhyāyan kṛte yajan yajñais tretāyāṁ dvāpare’rcayan | yad āpnoti tad āpnoti kalau saṅkīrtya keśavam ||’ iti | nanu trivargaḥ sidhyatu nāma muktis tv adhikāriṇām eva syāt | tatrāpi khalu nāmaiva śraddhā-bhaktibhyāṁ satataṁ saṅkīrtayatām eva? ity āśaṅkayāha—katham apīti | ye kecit prāṇinas teṣāṁ sarveṣām api muktidaṁ, tatrāpi katham api kenāpi prakāreṇa nāmābhāsādinā dambha-lobhādinā kṣut-patana-śrama-bhramaṇādinā hāsyādināpi vā āttam uccāritam | tathā coktaṁ śrī-ṣaṣṭha-skandhe—‘etāvatālam agha-nirharaṇāya puṁsāṁ saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām | vikruśya putram aghavān yad ajāmilo’pi nārāyaṇeti mriyamāṇa īyāya muktim ||’ iti | prabhāsa-purāṇe ca—‘madhura-madhuram etan maṅgalaṁ maṅgalānāṁ sakala-nigama-vallī-sat-phalaṁ cit-svarūpam | sakṛd api parigītaṁ śraddhayā helayā vā bhṛgu-vara nara-mātraṁ tārayet kṛṣṇa-nāma ||’ iti | yad vā gṛhītaṁ kenāpīndriyeṇety arthaḥ | tatra ca sakṛd api | tathā ca, śrī-ṣaṣṭha-skandhe citraketu-kṛta-śrī-śeṣa-bhagavat-stutau—‘sakṛd ādadīta yan nāmadheyam adhunā sa jahāti bandham’ iti | tatrāntaḥkaraṇais tasya grahaṇaṁ nāmākṣarādi-cintana-rūpaṁ, bāhyendriyaiś ca yathāyatham ūhyam | tatra vāk-śrotrābhyāṁ grahaṇaṁ spaṣṭam eva, cakṣuṣā ca kutrāpi kenacil likhitasya nāmākṣarasya darśana-rūpam, tvacā grahaṇaṁ mudrādināṁ vakṣaḥ-sthalādau nāmāṅkanena tathā patrādy-aṅkita-nāma-sparśanena ca, hastena grahaṇaṁ nāmāṅkita-mudrā-dhāraṇam iti dik | mama tu tat-tat-sarva-nirapekṣasya tad evaikam akhilaṁ sat-phalam ity āha—yad iti | amṛtaṁ nirvāṇa-sukhaṁ paramāmṛtaṁ mukti-sukhādhikādhika-vaikuṇṭha-sukham, kiṁ vā madhura-madhuram ity arthaḥ | paramam ity anuvartata eva paramaṁ jīvanaṁ paramaṁ bhūṣaṇaṁ ca | tad evam eva mama paramāpekṣyaṁ sarva-śobhā-sampādakaṁ ceti dik |
(Dig-darśinī-ṭīkā)
“Also therein [i.e., in Kṛṣṇa-prema-bhakti], worship of Śrī Bhagavān’s name is supremely excellent [i.e., is the most excellent form of Kṛṣṇa-prema-bhakti]. Thus, for the sake of [attaining] the grace of that [i.e., of worship of Śrī Bhagavān’s name], he describes its excellence: jayati … [i.e., he states this verse]. It manifests (rūpayati) bliss, or, it is of the essential nature (svarūpam) of bliss, or, it causes bliss and is a form (rūpam) thereof. Thus, ‘A form of bliss’ (ānanda-rūpam), the name of Murāri, triumphs! Triumphs! The repetition [of the word jayati, ‘triumphs,’] is because of paramount adoration in the course of discussion of the special, supreme excellence in all respects [of Murāri’s name].
“He shows the special excellence specifically: viramita … [i.e., he states the second line of the verse]: [the name of Murāri is] that by which (1) the difficulty which can occur for those possessed of personal dharmas—the duties of varṇa and āśrama—on account of performance of those [duties], (2) the difficulty [which can occur] even for those who take shelter in bhakti out of disregard for those [i.e., the duties of varṇa and āśrama] on account of [the struggle involved in] subduing the obstinate mind in meditation and so forth, (3) the difficulty [which can occur] also in ritual worship (pūjā) on account of [the necessity of] procuring pure, proper materials, and, as per the word ‘and so forth’ (ādi), (4) the difficulty [which can occur] in regard also to [the limbs of bhakti such as] hearing and so forth on account of [their] dependence on a speaker and so forth, become ‘terminated’ (viramitam) on account of the attainment of the results of all of those [aforementioned activities] solely by means of [performing] nāma-saṅkīrtana alone. Accordingly also in the Third Canto [i.e., SB 3.33.7, it is stated], ‘‘Aho bata [i.e., how amazing]! An outcaste on the tip of whose tongue your name is present is thus highly honorable. Those who chant your name have performed austerities, conducted sacrifices, bathed [in the tīrthas], studied all the Vedas, and become noble in conduct.’ Also, in Śrī Viṣṇu Purāṇa (6.2.17) [it is stated], ‘That which one attains in Kṛtā [i.e., Satya-yuga] by meditating, in Tretā by offering oblations in yajñas, and in Dvāparā by worshiping one attains in Kali by fully praising Keśava.’
“[A doubt is raised:] ‘Well, trivarga [i.e., dharma, artha, and kāma] may well be attained. Mukti, however, will be had only by those possessed of eligibility (adhikārī) [to attain it]. Even in that regard [i.e., even in the case of seeking to attain mukti] simply the name alone is to be praised in full constantly with śraddhā and bhakti? [i.e., can anyone really attain mukti just by doing nāma-saṅkīrtana with śraddhā and bhakti]?’ In expectation of this [doubt], he says katham api … [i.e., he states the third line of the verse]. [The name of Murāri is] A bestower of mukti even for all living beings—any of them [i.e., human beings and even non-humans as well]. Furthermore, in that regard, [the name of Murāri can bestow mukti even when] ‘uttered’ (āttam) ‘by any means’ (katham api), that is, in any manner, meaning, out of deceit, greed, or otherwise, while falling, laboring, traveling, or otherwise, or while laughing or otherwise as a [mere] semblance of the name (nāmābhāsa). Accordingly also, it is said in the blessed Sixth Canto [i.e., SB 6.3.24], ‘Saṅkīrtana [i.e., full praising] of the names, acts, and qualities of Bhagavān need not be thus employed for the purpose of eradicating the sins of a living being since even the sinner Ajāmila, while moribund, cried out to his son [using the name], ‘Nārāyaṇa,’ and attained mukti.’ Also, in the Prabhāsa Purāṇa [it is said], ‘O best of the Bhṛgus, the name of Kṛṣṇa—the sweetest of the sweet, the most auspicious of the auspicious, of the essential nature of consciousness, the excellent fruit of the vine of all the Vedas—can deliver any human being when chanted even once, respectfully or easily.’ Alternately, taken [i.e., perceived] by any of the senses is the meaning [of the word āttam, which implies that one need not even utter than name for it to bestow mukti; if one simply hears the name, remembers the name, or connects with the name by any of the other senses, it can bestow mukti]. Furthermore in that regard, ‘even once’ (sakṛd api) [is said, i.e., the name can bestow mukti when it is uttered, heard, or otherwise only once]. Accordingly also in the blessed Sixth Canto [actually, in SB 5.1.34] in the praise of Śrī Śeṣa Bhagavān offered by Citraketu [it is said], ‘One who shall [even] once take whose [i.e., Śrī Bhagavān’s] name immediately gives up bondage.’ In this regard, one’s taking [the name] by means of the inner faculties [i.e., the mind, intellect, and so on] is in the form of meditation on the letters and so forth of the name; [one’s taking the name] by means of the external senses is to be inferred as appropriate. In this regard, [one’s] taking [the name] by means of speech and the ears is certainly clear [i.e., it refers to uttering and hearing the name]. [One’s] Taking [the name] by means of the eyes, furthermore, is in the form of seeing letters of the name written somewhere by someone. [One’s] Taking [the name] with the skin occurs by way of [wearing] marks of the name from a stamp on the chest and elsewhere and by touching the name marked on leaves and other objects. [One’s] taking [the name] with the hands occurs by holding a stamp marked with the name. This is the direction.
“For I, however, who am indifferent to all of that [i.e., to attainment of mokṣa and the trivarga, and to the difficulties involved in performing the duties of one’s varṇa and āśrama as well as the difficulties involved in performing meditation, ritual worship, and other limbs of bhakti], this [i.e., Śrī Bhagavān’s name] specifically is the one, entire, real result [i.e., I consider the name itself to be the real and entire result of my sādhana]. Thus, he says yat … [i.e., he states the fourth line of the verse]: ‘nectar’ (amṛtam) refers to the bliss of nirvāṇa [syn., mukti], and [thus] ‘supreme nectar’ (paramam amṛtaṁ) refers to the bliss of Vaikuṇṭha exceeding the bliss of mukti [i.e., for me the name is itself the bliss of Vaikuṇṭha (which in this case implies the bliss of Vraja as well) that far surpasses all the bliss that can be experienced by attaining mokṣa or the trivarga]. Alternately, it means [the name is] ‘the sweetest of the sweet’ [as was stated in the aforecited verse from Prabhāsa Purāṇa, i.e., alternately, for me the name is ‘supreme nectar’ (paramam amṛtam), that is, the sweetest of all sweet things—the most blissful thing of all]. ‘Supreme’ (paramam) is certainly supplied [in relation to the following words such that the intended sense is]: supreme enlivenment (paramaṁ jīvanam) and supreme ornament (paramaṁ bhūṣaṇam). Thus, in this way specifically, for me [Śrī Bhagavān’s name is] the supreme object of desire and cause of all beauty. This is the direction.”
Note
There appears to be an error in the text in the passage where a portion of a statement made by Mahārāja Priyavrata from SB 5.1.34, sakṛd ādadīta yan nāmadheyam adhunā sa jahāti bandham, is referred as being a statement from the praise Citraketu offers Śrī Śeṣa Bhagavān in the Sixth Canto (śrī-ṣaṣṭha-skandhe Citraketu-kṛta-Śrī-Śeṣa-Bhagavat-stutau). It may be conjectured that the verse intended to have been cited here is SB 6.16.44, where Citraketu addresses Śrī Śeṣa Bhagavān as follows:
na hi bhagavann aghaṭitam idaṁ
tvad-darśanān nṛṇām akhila-pāpa-kṣayaḥ |
yan-nāma sakṛc chravaṇāt
pukkaśo’pi vimucyate saṁsārāt |
“O Bhagavān, this destruction of all the sins of human beings [that occurs] as a result of seeing you is certainly not impossible; even an outcaste is liberated from saṁsāra as a result of hearing your name [only] once.”