श्रीनामाष्टकम्
Śrī Nāmāṣṭakam
Eight verses in praise of the blessed name
By Śrīmad Rūpa Gosvāmīpāda
In some editions of Stava-mālā, this composition is also referred to as Śrī Kṛṣṇa-nāma-stotram.
निखिलश्रुतिमौलिरत्नमाला
द्युतिनीराजितपादपङ्कजान्त ।
अपि मुक्तकुलैरुपास्यमानं
परितस्त्वां हरिनाम संश्रयामि ॥१॥
nikhila-śruti-mauli-ratna-mālā-
dyuti-nīrājita-pāda-paṅkajānta |
api mukta-kulair upāsyamānaṁ
paritas tvāṁ hari-nāma saṁśrayāmi ||1||
O you the tips of whose lotus feet
Are worshiped by the radiances
Of the rows of jewels
In the crowns of the Śrutis!
O Name of Hari!
In all respects,
I take shelter fully in you,
Who are worshipable
Even to legions of the liberated.
Commentary
Śrī Baladeva Vidyābhūṣaṇapāda begins his commentary on this Nāmāṣṭakam with an obeisance the name and a prayer for bhakti:
śrī-kṛṣṇa-nāmne namaḥ |
“Obeisance unto the name of Śrī Kṛṣṇa.
nāmābhāsenāpi te yogi-mṛgyā
muktiḥ syād ity āhur āmnāya-vācaḥ |
tad-vyākhyātre mahyam īśa pradadyāḥ
svasmin bhaktiṁ nādhikaṁ tvat prayāce ||
“‘Mukti,
The object to be strived for by yogīs,
Can occur even by means
Of a semblance of your name’—
The voice of sacred tradition says this.
O Īśa,
May you bestow upon me,
An expounder of that [name of yours],
Bhakti to yourself.
I beg you for nothing more.
bhagavan-nāma stauti—nikhilety ādibhiḥ |
“The author [now] praises Bhagavān’s name with nikhila … and so forth [i.e., with the verses of this Nāmāṣṭakam].”
Śrī Vidyābhūṣaṇa explains the first verse of this Nāmāṣṭakam as follows:
he hari-nāma, tvām ahaṁ paritaḥ sarvabhāvena saṁśrayāmi | nikhilāḥ śruti-maulaya upaniṣadas tā eva ratna-mālās tāsāṁ dyutibhir nīrājitaḥ pāda-paṅkajayor anto nakha-rūpā sīmā yasyeti vācyena sahābhedādikaṁ bodhyam | ‘yatra mūrti-dharāḥ kalā’ iti smaraṇān mūrtānāṁ nikhilānāṁ śrutīnāṁ vedānāṁ mauliṣu śiraḥsu yā ratnamālās tābhir ity apare | śrutayaś ca ‘sarve vedā yat padam āmananti’ ity ādyāḥ tātparyeṇa pumartha-bhāvena tābhiḥ pratipādyeti bhāvaḥ | tvāṁ kiṁbhūtam ity āha—mukta-kulair apy upāsyamānam iti | ‘etat sāma gāyann āste,’ ‘nivṛtta-tarṣair upagīyamānāt,’ ‘etan nividyamānānām icchatām akutobhayam | yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam ||’ ity ādi śruti-smṛtibhyaḥ | yogināṁ bhagavad-yoga-bhājāṁ muktānām ity arthaḥ |
“O Name of Hari (Hari-nāma)! In all respects (paritaḥ), I take shelter fully (saṁśrayāmi) in you (tvāṁ), the tips (anta), that is, the extremities in the form of the nails, of whose lotus feet (pāda-paṅkaja) are worshiped (nīrājita) by the radiances (dyuti) of the rows (mālā) of jewels (ratna) in the crowns (mauli) of all (nikhila) the Śrutis, that is, the Upaniṣads. Hereby, [the name’s] nondifference from the referent [of the name, viz., Hari himself] and so forth is to be understood [i.e., is indicated]. As per the statement in the Smṛti-śāstra [i.e., the statement in SB 11.17.5], ‘Where the Vedas are present bearing forms’ (yatra mūrti-dharāḥ kalā), in another sense [the meaning is, ‘O you the tips of whose lotus feet are worshiped] by [the radiances of] the rows of jewels on the heads of all the personified Śrutis, that is, Vedas.’ There are also Śrutis [i.e., statements in the Upaniṣads] such as [this in Kaṭha Upaniṣad 1.2.25], ‘The goal [alt., word] (padam) which all the Vedas praise ….’ In accord with the intent (tātparya) of these [statements] of you being the object of a human being [i.e., of you, O Name of Hari, being the supreme puruṣārtha], you are the object to be expounded (pratipādya) [i.e., the principal subject matter, of the Śrutis]. This is the purport.
“‘[One may ask, furthermore,] Of what nature are you?’ Thus, the author says, ‘You who are worshipable even to legions of the liberated’ (mukta-kulair upāsyamānaṁ), as per the Śrutis and Smṛtis [i.e., statements in the Upaniṣads and Smṛti-śāstras], such as [Taittirīya Upaniṣad 3.10.5], ‘He sits singing this sāma [i.e., this hymn of the Sāma-veda]’ (etat sāma gāyann āste), [SB 10.1.4:] ‘[Narration of the qualities of he of highest praise, i.e., Śrī Kṛṣṇa is] Sung continuously by those whose thirst has been quenched [i.e., by those liberated from saṁsāra]’ (nivṛtta-tarṣair upagīyamānāt), and [SB 2.1.11:] ‘O King, this continuous kīrtana of Hari’s name, wherein there is no fear from anywhere, is enjoined for the indifferent, the desirous, and the yogīs.’ [In this final citation,] ‘For the yogīs’ (yogināṁ) means for the liberated who are possessed of connection (yoga) with Bhagavān.”
The full statement cited by Śrī Vidyābhūṣaṇapāda from Kaṭha Upaniṣad (1.2.15) to illustrates that the name is honored by the Śrutis as follows:
sarve vedā yat-padam āmananti
tapāṁsi sarvāṇi ca yad vadanti |
yad icchanto brahmacaryaṁ caranti
tat te padaṁ saṅgraheṇa bravīmy om ity etat ||
“The goal [alt., word] (padam) which all the Vedas praise, which all austerities bespeak, and out of desire for which people observe brahmacarya—in sum I tell you that goal [alt., word]: it is Om.”
The commentator’s intention in citing this statement is to provide evidence from the śāstra that Om, which is considered a name of Hari, and thus other names of Hari as well, are themselves the primary object being taught in the śāstra by virtue of their non-difference from Śrī Bhagavān himself.
The full statement cited by Śrī Vidyābhūṣaṇapāda from Taittirīya Upaniṣad (3.10.4–5) is as follows:
sa yaś cāyaṁ puruṣe | yaś cāsāv āditye | sa ekaḥ ||
sa ya evaṁvit | asmāl lokāt pretya |
etam annamayam ātmānam upasaṅkramya |
etaṁ prāṇamayam ātmānam upasaṅkramya |
etaṁ manomayam ātmānam upasaṅkramya |
etaṁ vijñānamayam ātmānam upasaṅkramya |
etam ānandamayam ātmānam upasaṅkramya |
imā̐l lokān kāmānnī kāma-rūpy anusañcaran |
etat sāma gāyann āste | hā3 vu hā3 vu hā3 vu ||
“He who is present in this embodied being (puruṣa) and who is present in that Sun—he [i.e., the Supreme Self] is one. He who is a knower so [i.e., he who understands the Supreme Self in this way], after having departed from this plane, crossed over this self constituted of food (anna), crossed over this self constituted of prāṇa, crossed over this self constituted of mind, crossed over this self constituted of intellect (vijñāna), crossed over this self constituted of bliss, and roamed about these planes obtaining food as desired and obtaining a form as desired, sits singing this sāma [i.e., hymn of the Sāma-veda], ‘Hā3 vu hā3 vu hā3 vu.’”
Śrī Vidyābhūṣaṇapāda’s intention in citing this statement is to provide evidence from the Śruti-śāstra that liberated jīvas also sing names of Śrī Bhagavān. The verses from Śrīmad Bhāgavatam after these statements in the Upaniṣads make this point more clearly.
Śrī Vidyābhūṣaṇapāda introduces the following verse of this Nāmāṣṭakam as follows:
nanu duritākrāntāya te kathaṁ saṁśrayaṁ dāsyāmi tatrāha—jayeti |
“[After hearing the author’s statement in the verse first, the Name of Hari asks the author,] ‘Well, how can I grant full shelter to you, who are beset with sin?’ To this, the author says jaya … [i.e., he speaks the second verse].”
जय नामधेय मुनिवृन्दगेय
जनरञ्जनाय परमक्षराकृते ।
त्वमनादरादपि मनागुदीरितं
निखिलोग्रतापपटलीं विलुम्पसि ॥२॥
jaya nāma-dheya muni-vṛnda-geya
jana-rañjanāya paramakṣarākṛte |
tvam anādarād api manāg udīritaṁ
nikhilogra-tāpa-paṭalīṁ vilumpasi ||2||
Glory to you,
O Name!
O you who are fit to be sung by hosts of sages!
O you who have a form of most excellent syllables
For the sake of people’s delight!
Upon being uttered [only] slightly
[Even] Out of disregard,
You dispel all severe sufferings
[From whoever has uttered you].
Commentary
Śrī Vidyābhūṣaṇapāda comments on this verse as follows:
he nāmadheya, he muni-vṛnda-geya, tvaṁ jaya | durita-rāśi-nirdāha-kṛtā-lakṣaṇaṁ svotkarṣam āviṣkurv iti bhāvaḥ | anādarāt sāṅketya-pārihāsādināpi manāg alpam evodīritam uccāritaṁ sat tvaṁ nikhilānām ugra-tāpānāṁ liṅga-deha-paryantānāṁ paṭalīṁ vilumpasi nāśayasi—‘sāṅketyaṁ pārihāsyaṁ vā stobhaṁ helanam eva vā | vaikuṇṭha-nāma-grahaṇam aśeṣāghaharaṁ viduḥ ||’ ‘parihāsopahāsādyair viṣṇor nāma gṛṇanti ye | kṛtārthās te’pi manujās tebhyo’pīha namo namaḥ ||’ ‘pramādād api saṁspṛṣṭo yathānalakaṇo dahet | tathauṣṭha-puṭa-saṁspṛṣṭaṁ hari-nāma dahed agham ||’ ity ādi smṛtibhyaḥ | tathā ca sva-prabhāvaṁ smṛtvā māṁ punīhi, tvad-yaśaḥ-pracārako’ham iti bhāvaḥ | he jana-rañjanāya parama-kṣarākṛte iti dayālutvaṁ vyajyate | paramakṣarety atra śakandhvāditvāṭ ṭeḥ para-rūpatvam | ‘āsya jānanto nāma cid-vivakta na mahas te viṣṇo sumatiṁ bhajāmahe’ iti śruteḥ, ‘sakala-nigama-vallī-sat-phalaṁ cit-svarūpam’ iti smaraṇāc ca cid-ātmakākṣarākāraṁ nāma, yathā nāminaḥ kṛṣṇasya cid-rūpasya haṁsa-śūkarādi-vapuś cid-rūpam eva tadvat ||
“O Name! O you who are fit to be sung by hosts of sages! Glory to you! You reveal your own excellence in the form of being a burner of masses of sins. This is the purport. Upon being uttered (udīritam) only slightly (manāk) even out of disregard (anādārāt), that is, even as a designation, a joke, and so on, you dispel (vilumpasi), that is, destroy, all severe sufferings including those of the subtle body, as per Smṛtis [i.e., statements in the Smṛti-śāstra] such as [SB 6.2.14], ‘Whether as a designation, a joke, an interposition, or indeed a disrespect [alt., or just an act of ease], know an utterance of the name of Vaikuṇṭha [i.e., of Śrī Bhagavān] to be a remover of all sins,’ [the statement the Śrī Nārāyaṇa-vyūha-stava, cited in HBV 11.393,] ‘Even those human beings who utter a name of Viṣṇu jokingly, mockingly, or otherwise are successful; obeisance and obeisance unto them in this respect,’ and [the statement in the Kāśī-khaṇḍa of Skanda Purāṇa, cited HBV 11.324], ‘As a spark from a fire shall burn even when touched by mistake, so the name of Hari shall burn away sin [even] when [just] touched by the fold of the lips.’ The purport is as follows [i.e., the author prays to Hari’s name], ‘Furthermore, remembering your own power, please purify me, I who am a proponent of your glory.’
“By [addressing the name in this way], ‘O you who have a form of the most excellent syllables for the sake of people’s delight,’ [the name’s] graciousness is suggested. Because of [the compound] paramakṣara being a śakandhv-ādi [i.e., being a member of an irregular class of compounds known as the śakandhv-ādis], the final portion of the word beginning with the last among the vowels in the word [i.e., the ṭi, as this portion of a word is known in Pāṇini’s grammar system] has the latter form [i.e., the final vowel in the ṭi drops out and only the vowel at the beginning of the latter word with which it is being compounded remains in the compound; thus, the spelling paramakṣara, rather than paramākṣara, which would be the proper spelling if this were not a special case of a śakandhv-ādi compound, is the proper spelling; see the commentaries on Aṣṭa-dhyāyī 1.1.64 for further explanation]. As per the Śruti [i.e., the statement in Ṛg-veda 1.156.3], ‘O Viṣṇu, we who have [only] slight knowledge [of your name] and [only slightly] utter your name [i.e., merely repeat the letters of your name], which is consciousness [i.e., conscious in nature] and light [i.e., self-manifesting], attain fine understanding [of you],‘ and the statement in the Smṛti [i.e., in Skanda Purāṇa], ‘[The name of Kṛṣṇa,] The true fruit of the vine of all the Nigamas [i.e., Vedas], conscious in essential nature [can deliver any human being …],’ the name is a form in which the letters are constituted of consciousness; as the bearer of the name (nāmī), Kṛṣṇa, who has a form [constituted] of consciousness, has a swan form, boar [form], and so forth, [all of] which are indeed forms [constituted] of consciousness, like that … [i.e., similarly the form, that is, the letters, of the name of Kṛṣṇa are also constituted of consciousness].”
Śrī Vidyābhūṣaṇapāda introduces the following verse of this Nāmāṣṭakam as follows:
na ca nāmābhāsaḥ pāpāny eva dagdhvā nivartate, api tu sva-vācye bhaktiṁ ca prakāśayatīty āha—yad iti |
“And it is not that a semblance (ābhāsa) of the name only burns away and terminates sins, but rather that it also manifests [to one who utters it] bhakti to its own referent [i.e., to Śrī Bhagavān]. Thus, the author says yad … [i.e., he speaks the third verse].”
यदाभासोऽप्युद्यन्कवलितभवध्वान्तविभवो
दृशं तत्त्वान्धानामपि दिशति भक्तिप्रणयिनीम् ।
जनस्तस्योदात्तं जगति भगवन्नामतरणे
कृती ते निर्वक्तुं क इह महिमानं प्रभवति ॥३॥
yad-ābhāso’py udyan kavalita-bhava-dhvānta-vibhavo
dṛśaṁ tattvāndhānām api diśati bhakti-praṇayinīm |
janas tasyodāttaṁ jagati bhagavan-nāma-taraṇe
kṛtī te nirvaktuṁ ka iha mahimānaṁ prabhavati ||3||
O sun of Bhagavān’s name!
What wise person here
Is able to describe the exalted greatness of you—
He even a semblance (ābhāsa) of whom,
Arising as that [sun] by which
The vast expanse of the darkness
Of material existence is devoured,
Grants sight lovingly focused on bhakti
Even to those blind to spiritual truth.
Commentary
Śrī Vidyābhūṣaṇapāda comments on this verse as follows:
he bhagavan-nāma-taraṇe kṛṣṇa-nāma-sūrya, iha jagati kaḥ kṛtī paṇḍito janas ta udāttam uccaṁ mahimānaṁ nirvaktuṁ prabhavati | na ko’pīty arthaḥ | kuta iti cet tatrāha—yasya tavābhāsaḥ sāṅketyādibhir uccāraṇaṁ kalito grasto bhava-dhvānta-vibhavaḥ saṁsṛti-timira-saṁpad yena tādṛśaḥ san tattvāndhānāṁ tattva-dṛṣṭi-hīnānām api bhakti-praṇayinīṁ kṛṣṇa-bhakti-viṣayāṁ dṛśaṁ prajñāṁ diśaty arpayatīti | tavedṛśa-mahimni vijño’pi saṁśayīta, vinā tvat-tattva-vid-upadeśād ato nirvaktuṁ na prabhavatīti | etat-padyārthaś ca ‘oṁ āsya’ iti śrutau visphuṭaḥ, ā īṣat sāṅketyādibhir nāma-bruvatāṁ viṣṇu-viṣayaka-sumati-lābhābhidhānāt |
“O sun of Bhagavān’s name (Bhagavan-nāma-taraṇe)! O sun of Kṛṣṇa’s name! What (kaḥ) wise (kṛtī) person (janaḥ) here (iha), that is, in this world, is able (prabhavati) to describe (nirvaktum) your (te) exalted (udāttam) greatness (mahimānam)? No one. This is the meaning. If, ‘Why?’ [is asked], [then] to that [query], the author says, ‘A semblance of whom, meaning you, that is, an utterance [of you] as a designation and so on [as was mentioned in the citation of SB 6.2.14 and other verses in the commentary on the previous verse], being such by which the vast expanse (vibhavaḥ) of the darkness (dhvānta) of material existence (bhava), that is, the vast extent of the darkness of saṁsāra, is devoured (kavalita), grants (diśati) sight (dṛśaṁ), that is, fine understanding, lovingly focused on bhakti (bhakti-praṇayinīṁ), that is, the object of which is Kṛṣṇa-bhakti, even to those who are blind to spiritual truth (tattvāndhānām), that is, those devoid vision of spiritual truth. Even an intelligent person may doubt such greatness of yours, and thus, without [receiving] instruction from one who knows your essential nature (tattva), [even an intelligent person] is not able to describe [such greatness of yours]. The meaning of this verse, furthermore, is clearly evident in the Śruti [i.e., in the aforecited statement from Ṛg-veda 1.156.3], ‘O Viṣṇu, we who have [only] slight knowledge [of your name] and [only slightly] utter your name [I.e.. merely repeat the letters of your name], which is consciousness [i.e., conscious in nature] and light [i.e., self-manifesting], attain fine understanding [of you],‘ because of the mention [in this statement] of the attainment of fine understanding related to Viṣṇu by those who utter the name [only] slightly (ā) as a designation and so on [i.e., as a semblance (ābhāsa) of the name, as described in SB 6.2.14 and other verses cited earlier].”
Śrī Vidyābhūṣaṇapāda introduces the following verse of this Nāmāṣṭakam as follows:
athaikāntika-bhāvenopāsitaṁ nāma bhogaika-vināśyam api prārabdhaṁ vinaiva bhogād vināśayatīty āha—yad iti |
“Now, the name [when] worshiped with one-pointedness destroys even prārabdha [i.e., karma that has already commenced exerting its effect] that is destructible only by means of experience [of it] without experience [i.e., even without one having to undergo such karma]. Thus, the author says yad … [i.e., he speaks the fourth verse].”
यद्ब्रह्मसाक्षात्कृतिनिष्ठयापि
विनाशमायाति विना न भोगैः ।
अपैति नाम स्फुरणेन तत् ते
प्रारब्धकर्मेति विरौति वेदः ॥४॥
yad brahma-sākṣāt-kṛti-niṣṭhayāpi
vināśam āyāti vinā na bhogaiḥ |
apaiti nāma sphuraṇena tat te
prārabdha-karmeti virauti vedaḥ ||4||
O name!
Prāradbha-karma—
That which does not reach destruction
Without experience
Even by means of fixity in direct perception of Brahman—
Vanishes as a result
Of your appearance.
This the Veda declares.
Commentary
Śrī Vidyābhūṣaṇapāda comments on this verse as follows:
yayā brahmaṇaḥ paramātmanaḥ sākṣātkṛtiḥ syāt, tayāpy avicchinna-taila-dhārāvat-pravṛttayā niṣṭhayā brahma-cintayā yat prārabdhaṁ karma bhogair vinā na vināśam āyāti, he nāma, tat te sphuraṇena jihvādau bhāsanenaivāpaiti dūrībhavati viśliṣyatīti vedo virauti nigatīty arthaḥ | brahma-vidyayābhyuditayā sañcita-kriyamāṇayoḥ puṇya-pāpayor vināśāśleṣau bhavataḥ ‘ubhe u haivaiṣa ete taraty amṛtaḥ sādhv-asādhūnī’ iti śruteḥ | phala-dānāya pravṛtte puṇya-pāpe prārabdhaṁ karmocyate | tat tu bhogenaiva kṣīyate, na tu brahma-vidyayā ‘tasya tāvad eva ciraṁ yāvan na vimokṣye’ iti śruteḥ | evam eva nirṇītaṁ bhagavatā sūtrākāreṇa—‘tad-adhigama uttara-pūrvāghayor aśleṣa-vināśau tad-vyapadeśāt; itarasyāpy evam aśleṣaḥ pāte tu; anārabdha-kārya eva tu pūrve tad-avadheḥ’ iti | eṣām arthāś ca—tad-adhigame brahmānubhave saty uttara-pūrvayoḥ kriyamāṇa-sañcitayor aghayor aśleṣa-vināśau staḥ tad-vyapadeśāc chrutau tathokter iti, itarasya puṇyasyāpy evam aśleṣo vināśaś ca, dehasya prārabdha-racitasya pāte tu mokṣaḥ syād iti, pūrve’nārabdha-kārye sañcite pāpa-puṇye vidyayā vināśyato na tv ārabdha-kārye ca te | tan-nāśasya bhogāvadhitvād iti |
“O Name! That which does not reach destruction without experience even by means of fixity (niṣthayā), that is, contemplation like an uninterrupted stream of oil [upon Brahman], whereby direct perception of Brahman, that is, the Supreme Self (Paramātmā) shall occur—[meaning, that which does not reach destruction even] by means of meditation on Brahman—[viz.,] prārabdha-karma—vanishes, that is, goes away—disintegrates—as a result of your appearance, that is, [your] shining forth on the tongue and so forth. This the Veda declares (virauti). This is the meaning [of the verse].
“As a result of advanced knowledge of Brahman, the destruction and non-adhesion of accumulated (sañcita) and presently being created (kriyamāṇa) merit (puṇya) and sin (pāpa) occurs as per the Śruti [i.e., the statement attributed to Bṛhadāraṇyaka Upaniṣad 4.4.22], ‘This immortal verily crosses beyond both of these [types of karmas], the righteous and the unrighteous.’ Merit and sin that have commenced to give [their] result are called prārabdha-karma [i.e., ‘commenced karma’]. That, however, is dissipated only by means of experience, and not rather, by means of knowledge of Brahman, as per the Śruti [i.e., the statement in Chāndogya Upaniṣad 6.14.2], ‘For him [i.e., for one who has found a teacher and attained knowledge of Brahman], the duration [of the delay in his full attainment of Brahman] is only so long as he is not fully freed [from his prārabdha-karma].’ Such is [also] verily determined by the blessed author of the sūtras [i.e., such is stated in Vedānta-sūtras 4.1.13–15], ‘(13) In the presence of realization of that [i.e., Brahman], non-adhesion and destruction of the latter and the former [types of] sins [i.e., the non-adhesion of sin being committed in one’s present life and the destruction of sin accumulated from acts in past lives] occurs because of description of that [in the Upaniṣads]. (14) Similarly, non-adhesion [and destruction] of the other also [i.e., of presently being created (kriyamāṇa) and accumulated (sañcita) merit (puṇya)] occurs, and when the fall [i.e., of one’s body created by prārabdha-karma] occurs [then] certainly [one finally attains mukti]. (15) In the regard to the former [i.e., to accumulated (sañcita) merit and sin], however, only in the case of those [forms thereof] the effect of which has not commenced [i.e., the aprārabdha forms of accumulated (sañcita) meritorious and sinful karma, does destruction occur] because of the duration of that [i.e., because these do not become destroyed before full experience of their duration occurs].’
“The meaning, furthermore, of these [sūtras is as follows]: (13) In the presence of realization of that [i.e., Brahman], that is, when experience of Brahman occurs, non-adhesion and destruction of the latter and the former, that is, of presently being created (kriyamāṇa) and accumulated (sañcita) sins, occurs because of description of that, meaning because of statements of such in the Śruti. (14) Similarly, non-adhesion and destruction of the other also, that is, of merit, occurs, and when the fall of the body created by prārabdha [-karma] occurs, certainly mokṣa shall occur. (15) In the regard to the former [i.e., in regard to accumulated (sañcita) merit and sin], [only] in the case of those the effect of which has not commenced does accumulated (sañcita) merit and sin become destroyed by knowledge [of Brahman], and not, rather, in the case of those the effect of which has commenced [i.e., the prārabdha forms of such accumulated karma], because of the destruction of these being the duration of experience [of that prārabdha karma, i.e., because prārabdha-karma is not destroyed by realization of Brahman and rather ceases to exist only after one has experienced it directly].
“[In contrast to the aforementioned,] That prārabdha karma [i.e., which even realization of Brahman is not able to destroy], furthermore, vanishes as a result of utterance of the name, as per the Śruti [i.e., Chāndogya Upaniṣad 1.6.7], ‘His [i.e., the Supreme Being’s] name is Ud [lit., “Above”]. He is [eternally] risen above all sins, and one who knows him as such also certainly rises above all sins.’ Because of the mention of the disappearance of all sins by means of worship (upāsanā) of Bhagavān’s name here in this statement [from Chāndogya Upaniṣad], the disappearance of prārabdha as well is clear [i.e., prārabdha-karma also certainly vanishes as a result of worship of Bhagavān’s name]. Intending this, the Śāṭyāyanīs [i.e., the followers of Śāṭyāyani, a descendent of Bhṛgu Muni] recite [the following statement cited by various commentators on the Vedānta-sūtras]: ‘His [i.e., a liberated jīva’s] sons acquire a share [of his property], [his] well-wishers [acquire] his meritorious acts, and the inimical [acquire] his sinful acts.’ The Kauṣītakīs [i.e., the followers of another sage] also [say as follows in Kauṣītaki Upaniṣad 1.4], ‘His merits and demerits are removed. His dear relatives acquire his merit, and those who were not dear [acquire] his demerit.’ Thus, the blessed author of the sūtras says [in VS 4.1.17], ‘[Non-adhesion] Of both [i.e., of both forms of prārabdha-karma—merit and sin] occurs [without having to experience such karma] for one group since there is also another [statement in the śāstra which describes that] besides this [i.e., besides the statements in the śāstra which described the opposite].’ The meaning of this [sūtra is as follows]: it is to be accepted that non-adhesion of both types of prārabdha, that is, [both] merits and demerits, occurs indeed without experience [of that prārabdha-karma] for one group (ekeṣām), that is, for those who are one-pointed upon the name and possessed of paramount love (anurāga) [for Śrī Bhagavān] since (hi) apart from the Śruti stating that prārabdha [-karma] is destructible [only] by means of experience [i.e., apart from the aforecited statement in Chāndogya Upaniṣad 6.14.2], ‘For him [i.e., for one who has found a teacher and attained knowledge of Brahman], the duration [of the delay in his full attainment of Brahman] is only so long as he is not fully freed [from his prārabdha-karma],’ there is a Śruti which conveys this meaning [i.e., since the aforecited statement of the Śāṭyāyanīs describes how a liberated jīva’s prārabdha-karma removed from him and transferred to others], ‘His [i.e., a liberated jīva’s] sons acquire a share [of his property], [his] well-wishers [acquire] his meritorious acts and the inimical [acquire] his sinful acts.’”
Śrī Vidyābhūṣaṇapāda introduces the following verse of this Nāmāṣṭakam as follows:
bhaktebhyo vicitrānandān pradātuṁ bahu-rūpatayāvirbhāvād atikaruṇam idaṁ nāmeti bhāvenāha—agheti |
“‘This name is exceedingly compassionate because of [its] appearing in many forms to bestow variegated forms of bliss upon bhaktas.’ With this intent, the author says agha … [i.e., he speaks the fifth verse].”
अघदमनयशोदानन्दनौ नन्दसूनो
कमलनयनगोपीचन्द्रवृन्दावनेन्द्राः ।
प्रणतकरुणकृष्णावित्यनेकस्वरूपे
त्वयि मम रतिरुच्चैर्वर्धतां नामधेय ॥५॥
agha-damana-yaśodā-nandanau nanda-sūno
kamala-nayana-gopī-candra-vṛndāvanendrāḥ |
praṇata-karuṇa-kṛṣṇāv ity aneka-svarūpe
tvayi mama ratir uccair vardhatāṁ nāma-dheya ||5||
O Subduer of Agha,
O Darling of Yaśodā,
O Son of Nanda,
O Lotus-eyed one,
O Moon of the gopīs,
O Prince of Vṛndāvana,
O you who are compassionate to the surrendered,
O Kṛṣṇa …
May my love (rati) for you,
Who have many forms,
Increase profusely,
O Name!
Commentary
Śrī Vidyābhūṣaṇapāda comments on this verse as follows:
he nāmadheya, evam avitarkya-mahinni tvayi mama ratir vardhatām | tvayi kīdṛśi | he agha-damana, he yaśodā-nandana, he nanda-sūno, ity evam ādi-vidhayāneka-svarūpe’ṣṭottara-śatatāṁ prāpta ity arthaḥ |
“O Name! May my love (rati) for you, who are of incomprehensible greatness, thus increase. [Moreover,] Of what nature are you? You have many forms, such as, ‘O Subduer of Agha, O Darling of Yaśodā, O Son of Nanda,’ and so on, that is, you are possessed of one hundred and eight forms [i.e., numerous, numerous forms]. This is the meaning.”
Śrī Vidyābhūṣaṇapāda introduces the following verse of this Nāmāṣṭakam as follows:
atikaruṇatvaṁ te sphuṭam asti, atas tvām eva saṁśrayāmīti bhāvavānāha—vācyam iti |
“‘[O name!] Your exceeding compassionateness is clearly evident. Therefore, I take full shelter in you alone.’ With this intent, the author says vācyam … [i.e., he speaks the sixth verse].”
वाच्यं वाचकमित्युदेति भवतो नाम स्वरूपद्वयं
पूर्वस्मात्परमेव हन्त करुणं तत्रापि जानीमहे
यस्तस्मिन्विहितापराधनिवहः प्राणी समन्ताद्भवे-
दास्येनेदमुपास्य सोऽपि हि सदानन्दाम्बुधौ मज्जति ॥६॥
vācyaṁ vācakam ity udeti bhavato nāma svarūpa-dvayaṁ
pūrvasmāt param eva hanta karuṇaṁ tatrāpi jānīmahe
yas tasmin vihitāparādha-nivahaḥ prāṇī samantād bhaved
āsyenedam upāsya so’pi hi sadānandāmbudhau majjati ||6||
O Name!
Two fundamental forms of you manifest—
[Those of] Referent and referrer—
And oh!
Even among them,
We know specifically the latter to be compassionate
[Even] More so than the former,
Since even a living being
Who may have committed a slew of offenses to him [i.e., the former, the referent] on all sides
Becomes constantly submerged in an ocean of bliss
By worshiping this [i.e., the latter, the referrer]
With [his] mouth.
Commentary
Śrī Vidyābhūṣaṇapāda comments on this verse as follows:
he nāma, bhavatas tava vācyaṁ vācakam iti svarūpa-dvayam udeti cakāsti | vācyaṁ vibhu-caitanyānandātmako vigrahaḥ pareśaḥ | vācakaṁ kṛṣṇa-govindety ādiko varṇa-pracayaḥ | tatra pūrvasmād vācyāt tādṛg-vigrahāt param eva tādṛg-varṇa-pracaya-rūpaṁ vācakam eva vayaṁ karuṇaṁ jānīmahe | kuta iti cet tatrāha—yaḥ prāṇī tasmin vācya-svarūpe samantād vihitāparādha-nivahaḥ kṛtāpacāra-vṛndo bhavet, so’pīdaṁ vācaka-svarūpam āsyenopāsya mukhenoccārya vinaṣṭa-tan-nivahaḥ san sadānandāmbudhau bhagavat-prema-sukhe majjati kṛtārtho bhavatīti—‘mama nāmāni loke’smiñ śraddhayā yas tu kīrtayet | tasyāparādha-koṭīs tu kṣamāmy eva na saṁśayaḥ ||’ iti smaraṇāt | nāma-nāminor advaitaṁ tu ‘nāma-cintāmaṇiḥ kṛṣṇa-caitanya-rasa-vigrahaḥ | pūrṇaḥ śuddho nitya-mukto’bhinnatvān nāma-nāminoḥ’ iti smaraṇāt ||
“O Name! Two fundamental forms of you (bhavataḥ) manifest (udeti), that is, shine: [those of] referent and referrer. The referent (vācyam) is the Figure constituted of all-pervading consciousness and bliss, that is, the Supreme Lord. The referrer (vācakam) is the collections of letters such as ‘Kṛṣṇa’ and ‘Govinda.’ Among them, we know specifically the latter, the referrer, that the form of which is such collections of letters, to be compassionate more so than the former, the referent, he of such figure [as was aforementioned]. If ‘Why?’ [is asked], [then] to that the author says that even a living being who may have committed (vihita) a slew (nivahaḥ) of offenses (aparādha) on all sides to him (tasmin), that is, to the referent form, becomes constantly (sadā) submerged (majjati) in an ocean of bliss (ānandāmbudhau), that is, in the joy of prema for Bhagavān, meaning, [such a living being] becomes successful, by worshiping, meaning, uttering, with [his] mouth this (idam), that is, the referrer form, as per the statement in the Smṛti-śāstra [i.e., the statement of Śrī Bhagavān in Viṣṇu-yāmala, cited in HBV 11.375], ‘I forgive a crore of offenses of one who shall chant my names in this world with śraddhā. There is absolutely no doubt [about this].’ The non-difference of the name (nāma) [i.e., the referrer (vācakam)] and bearer of the name (nāmī) [i.e., the referent (vācyam)] is [established] as per the statement in the Smṛti-śāstra [i.e., the statement in Padma Purāṇa, cited in HBV 11.503, BRS 1.2.233, and elsewhere], ‘The name is a thought-jewel, Kṛṣṇa [himself], an embodiment of consciousness and rasa, complete, pure, and eternally liberated, because of the name and the bearer of the name being non-different.’”
Śrī Vidyābhūṣaṇapāda introduces the following verse of this Nāmāṣṭakam as follows:
nanu nāmy-aparādhā-dvātriṁśan nāmnā vinaśyeyur nāmāparādhāḥ sādhu-nindādayo daśa kena vinaśyeyur iti cet te’pi nāmnaiveti bhāvavānāha—sūditeti |
“‘[A question is raised:] ‘Well, the thirty-two offenses to the bearer of the name (nāmī) may be destroyed by the name, but by what can the ten offenses to the name, beginning with defamation of sādhus, be destroyed?” If this [question is raised], [then it is to be said that] they too [shall be destroyed] by the name itself. Bearing this intent, the author says sūdita … [i.e., he speaks the seventh verse].”
सूदिताश्रितजनार्तिराशये
रम्यचिद्घनसुखस्वरूपिणे ।
नाम गोकुलमहोत्सवाय ते
कृष्ण पूर्णवपुषे नमो नमः ॥७॥
sūditāśrita-janārti-rāśaye
ramya-cid-ghana-sukha-svarūpiṇe |
nāma gokula-mahotsavāya te
kṛṣṇa pūrṇa-vapuṣe namo namaḥ ||7||
O Name! O Kṛṣṇa!
Unto you—
You by whom the masses of afflictions
Of persons who have taken shelter in you
Are destroyed,
You who are of the essential nature
Of delightful, condensed conscious bliss,
You because of whom Gokula has great festivals,
You who are of all-pervading form—
Obeisance and obeisance.
Commentary
Śrī Vidyābhūṣaṇapāda comments on this verse as follows:
he nāma, he kṛṣṇa, te tubhyaṁ namo namaḥ | te kīdṛśāyety āha—sūdito vināśita āśrita-janānām ārti-rāśir nāmāparādhānto yena tasmai ‘jāte nāmāparādhe tu pramādena kathañcana | sadā saṅkīrtayan nāma tad-eka-śaraṇo bhavet || nāmāparādha-yuktānāṁ nāmāny eva haranty agham | aviśrānti-prayuktāni tāny evārthakarāṇi yat ||’ iti smaraṇāt | vṛttān aparādhān kṣamayatā sāṁpratikebhyo vinivṛttena sarvadā prayuktāni japtānīti bodhyam ‘aparādha-vimukto hi nāmni yatnaṁ samācaret’ iti smaraṇāt | punas te kīdṛśāya, ramyaṁ cid-ghanaṁ yat sukhaṁ tat-svarūpiṇe ‘nāma cintāmaṇiḥ kṛṣṇa’ ity ādeḥ | punas te kīdṛśāya, gokulasya mahān utsavo yasmāt tasmai, pūrṇa-vapuṣe vyāpakāya |
“O Name! O Kṛṣṇa! Unto you (te), obeisance and obeisance. Of what nature are you? [One may ask]. Thus, the author says unto you by whom the masses of afflictions, including [even the consequences of] offenses to the name, of persons who have taken shelter in you are destroyed (sūdita), as per the statements in the Smṛti-śāstra [i.e., the statements in Padma Purāṇa, cited in HBV 11.525–526], ‘Even when an offense to the name occurs somehow out of negligence, one should become one whose sole shelter is that [i.e., the name] and constantly chant the name,’ and, ‘The names [of Hari] certainly destroy the sins of those who have committed offense to the name; uttered incessantly, they are certainly effective.’ Always uttered, that is, chanted (japtāni), with endurance of past offenses and desistance from future ones [i.e., constant chanting while enduring the consequences of past offenses and desisting from committing any further offenses] is to be understood [as the intended meaning of ‘uttered incessantly’ (aviśrānti-prayuktāni) in the aforecited verse], as per the statement in the Smṛti-śāstra, ‘One should be indeed completely free from offense and always endeavor in regard to the name.’*
“Furthermore, of what nature are you? [One may ask]. [Thus, the author says] ‘Unto you who are of the essential nature of delightful, condensed conscious bliss’ (ramya-cid-ghana-sukha-svarūpiṇe ), as per [the aforecited statement from Padma Purāṇa], ‘The name is a thought-jewel, Kṛṣṇa [himself], an embodiment of consciousness and rasa, complete, pure, and eternally liberated, because of the name and the bearer of the name being non-different.’ “Furthermore, of what nature are you? [One may ask]. [Thus, the author says] ‘Unto you because of whom Gokula has great festivals’ (Gokula-mahotsavāya) [i.e., since you are sung in Gokula, the experience of a festival comes about for the residents there; this can refer to the Vraja-vāsīs’ joyfully singing Śrī Kṛṣṇa’s names in the course of their daily lives and on special occasions, or, to their singing of Śrī Viṣṇu’s names during their formal observances of various rites], and [the name, furthermore is described as], ‘Unto you who are of all-pervading form’ (pūrṇa-vapuṣe).”
The Smṛti-śāstra citation marked with an asterisk cannot be traced. A nearly identical verse, however, can be found in the same chapter of the Padma Purāṇa from which the other citations in this commentary on verse seven of the Nāmāṣṭakam have been drawn. The full form of this verse is as follows:
aparādha-vimukto hi nāmni japtaṁ sadā cara |
nāmnaiva tava devarṣe sarvaṁ setsyati nānyathā ||
“One should be indeed completely free from offense and always engage in chanting of the name. O ṛṣi among the devas [i.e., O Nārada], everything will be accomplished for you only by means of the name, and not otherwise.”
It is thus possible that Śrī Vidyābhūṣaṇa’s original intention was to cite this passage or a variant of it in his commentary and the spelling of the text later became imprecise over time.
Śrī Vidyābhūṣaṇapāda introduces the following verse of this Nāmāṣṭakam as follows:
atha nāmnaḥ svasmin sphūrtiṁ prārthayati—nāradeti |
“‘Now, the author prays for a manifestation of the name within himself: Nārada … [i.e., he speaks the eighth verse].”
नारदवीणोज्जीवन सुधोर्मिनिर्यासमाधुरीपूर ।
त्वं कृष्णनाम कामं स्फुर मे रसने रसेन सदा ॥८॥
nārada-vīṇojjīvana sudhormi-niryāsa-mādhurī-pūra |
tvaṁ kṛṣṇa-nāma kāmaṁ sphura me rasane rasena sadā ||8||
O Enlivener of Nārada’s vīṇā!
O you whose stream of sweetness
Is like an extract from waves of nectar!
You!
O Name of Kṛṣṇa!
At will, please always appear
With rasa on my tongue!
Commentary
Śrī Vidyābhūṣaṇapāda comments on this verse as follows:
nāradasya vīṇām ujjīvayati cetayatīti he tādṛśa | sudhormi-niryāsa iva mādhurī-pūro yasya | he kṛṣṇa-nāma, tvaṁ rasenānurāgeṇa me rasane sphura | kāmaṁ yatheṣṭaṁ tvad-grahaṇe na me sāmarthyaṁ, tvam eva maj-jihvāyāṁ virājasvety arthaḥ | mukhyatvāt kṛṣṇeti nāmnaḥ sphūrtir ante’bhyarthitā ‘nāmnāṁ mukhyataraṁ nāma kṛṣṇākhyaṁ me parantapa’ iti vacanāt | aṣṭaka-pāṭha-phalam aṣṭakād eva vyaktam asti, ataḥ pṛthak tan noktam | iti śrī-kṛṣṇa-nāmāṣṭakaṁ vyākhyātam ||
“O you who are such that you enliven, that is, bring to life, Nārada’s vīṇā! O whose stream of sweetness is like an extract from waves of nectar! O Name of Kṛṣṇa! May you please appear with rasa, that is, with love (anurāga), on my tongue (rasane). At will (kāmam) I have no ability to utter you; [therefore,] may specifically shine forth [alt., reign] on my tongue. This is the meaning. Lastly, an appearance (sphūrti) of the name Kṛṣṇa is prayed for [specifically in contrast to other names of Śrī Bhagavān] because of [its] primacy [among all of Śrī Bhagavān’s names] as per the statement [of Bhagavān Śrī Kṛṣṇa in Padma Purāṇa], ‘O scorcher of enemies [i.e., O Arjuna], the foremost of my names is the name Kṛṣṇa.’ The result of recitation of this poem of eight verses is evident from the poem itself. Thus, there is no separate mention of that [i.e., thus this poem does not include a standard phala-śruti verse at the end of its principle content which extols the benefits of reciting the poem]. Thus, this poem of eight verses in praise of Śrī Kṛṣṇa’s name has been explained.”
The principle points made in this Nāmāṣṭakam are summarized as follows:
Verse 1: The name is said to be praised by the Upaniṣads, Śrīmad Bhāgavatam, and various Purāṇas as the supreme object propounded in the śāstras, and the name is said to be chanted even by liberated jīvas.
Verse 2: The name, by virtue of its ease of accessibility, is a profound expression of Śrī Bhagavān’s graciousness, and chanting even a semblance (ābhāsa) of the name dispels all severe sufferings.
Verse 3: Chanting even a semblance (ābhāsa) of the name also leads to a bestowal of bhakti to Śrī Bhagavān.
Verse 4: When chanted one-pointedly, the name, unlike Brahman realization, destroys even prārabdha-karma.
Verse 5: Śrī Bhagavān has many different names.
Verse 6: The name is even more compassionate to jīvas than Śrī Bhagavān himself, because the name, when chanted, submerges even those who have offended Śrī Bhagavān in the bliss of prema for Śrī Bhagavān.
Verse 7: The name, when chanted, destroys the ill-effects even of offenses against itself.
Verse 8: A prayer is made for the name to remain ever-manifest on one’s tongue.
This Nāmāṣṭakam is the final composition included in Śrī Rūpapāda’s Stava-mālā. The text thus ends with this poem, and Śrī Vidyābhūṣaṇapāda concludes his commentary on the Stava-mālā as a whole with the following verse:
śrī-rūpa-devaḥ karuṇaika-sindhus stavālim etāṁ yadi nākariṣyat |
bhaktā yathāvad vraja-rāja-sūnor nāvāgamiṣyan guṇa-rūpa-līlāḥ ||
“If Śrī Rūpadeva,
A pre-eminent ocean of compassion,
Would not have composed these hymns,
Bhaktas would not aptly understand
The qualities, figure, and līlās
Of the Prince of Vraja.”
Meters
Verse 1: Vasanta-mālikā
Verse 2: Mañju-bhāṣiṇī
Verse 3: Śikhariṇī
Verse 4: Indra-vajrā and Upendra-vajrā
Verse 5: Mālinī
Verse 6: Śārdūla-vikrīḍitam
Verse 7: Rathoddhatā
Verse 8: Āryā
Sources
Stava-mālā editions by Śrī Purī Dāsa Mahāśaya, Śrī Rāma Nārāyaṇa Vidyāratna, and Nirṇaya Sāgara Press, and the Stava-puṣpāñjali published by Nitya Svarūpa Brahmacārī.