Chanting is the only way. 1) The verse is from from Brhad-naradiya Purana, not
a Sri Vaisnava (SV) pramana (authority). 2) It may be the only way (eva nasty)
in Gaudiya Vaisnavism (GV), but not so in SV. There are 9 processes of bhakti,
each and every one of them is a mean. 3) The purpose of chanting Hari nama is
to attain liberation, this is confirmed in Chaitanya Charitamrta 1.7.73
krishna mantra haite habe saMsAra mocanakrishna nAma haite pAbe krishnera
carana By chanting the Krishna mantra one will be liberated from material
existence. And by chanting Krishna’s name, one will attain his lotus feet.
To the above liberation add the GV philopsphy - Lord is non-different to His
Name.The combination tantamounts to jivan mukti, an
advaitin concept rejected in SV. 4) The position of SV is that all means
(upayas) are difficult, instead SV advocates performance of Prapatti
(self-surrender), as prescribed by Lord Krishna in Gita 18.66 "sarva dharman
parityajya ... " (carama sloka). Salvation comes from the Saviour Himself,
through His Causeless Grace (nirhetuka krpa). The Lord is the only way, mean
(upaya) and End. Prapatti, involves the renunciation of an individual's self
effort (upaya) in salvation However, this does not mean SV abandons, bhakti,
jnana or karma. In SV chanting is performed as a kainkaryam (service) just like
arcana etc and the result is offered to the Lord in satvika tyaga, without
accepting the benefits of chanting. > Also, I would like to know
specifically if in the Sri> Vaisnava philosophy, the Lord is
considered> non-different from His name? For example, the name> water and water
itself are different. By chanting the> name water, one cannot quench his
thirst. What is the> stance of the Sri Sampradaya philosphy on this? Refer to
point no 3 Using your example, i.e the name water is non-different to the
substance water. The simultaneously oneness is inconceivable to me (achintya
abedha). Adiyen Yatiraja Ramanuja dasan Yahoo! Music Unlimited - Access
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