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
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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
over 1 million songs. Try it free.
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possible gain for embodied souls forced to wander throughout the material world
than the Supreme Lord's sańkīrtana movement, by which one can attain
the supreme peace and free oneself from the cycle of repeated birth and death.
Bhagavatam 12.3.51-52 kaler doṣa-nidhe rājann, asti hy eko
mahān guṇaḥ kīrtanād eva kṛṣṇasya,
mukta-sańgaḥ paraḿ vrajet My dear King, although Kali-yuga is
an ocean of faults, there is still one good quality about this age: Simply by
chanting the mahā-mantra, one can become free from material bondage and
be promoted to the transcendental kingdom. kṛte yad dhyāyato
viṣṇuḿ, tretāyāḿ yajato makhaiḥ
dvāpare paricaryāyāḿ, kalau tad dhari-kīrtanāt
Whatever result was obtained in Satya-yuga by meditating on Viṣṇu,
in Tretā-yuga by performing sacrifices, and in Dvāpara-yuga by
serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting
the mahā-mantra. And yes the Gaudiyas also quote the verse utered by
Prahalad, the in the Bhagavatam which speaks of the 9 processed of Bhakthi.
Now i dont think Nama Japa can soley and exlcusively take one to paramapadam,
and yeas Mono, this sort of beleif is on par with Jivan
mukthi, which is not in line with Vishsitadvaitam. Takin the above Bhagavatam
slokas into consideration and from what Gaudiyas have told me, Japa/sankeertan
is given so much importance as 1) In kaliyuga most people lack the
qualifications, knowledge and purity to perform Vighra puja, tapas and homas.
2) Japa/sankeertan is very versatile in kaliyuga where most of our world to too
impure to do pujas, homa etc... I see ISKCON doing keertan in large cities and
market places. 3) Also a Gaudiya bhaktha told me that hearing and chanting the
harinama is the first steps to bhakthi, he told me that they chant in the
street so that others who would never have heard about bhakthi can hear the
holy names and receive some good Karma. 4) I agree with you Mano that it is
self surrender that lead to Bhagavan and not japa alone, and im sure the
Gaudiyas
will agree. Going back to the verse the the Bhagavatam descirbing Navda-bhakthi
- śravaṇaḿ kīrtanaḿ viṣṇoḥ,
smaraṇaḿ pāda-sevanam arcanaḿ vandanaḿ
dāsyaḿ, sakhyam ātma-nivedanam Jai Sri Krishna mano ratnam
<mano1205 (AT) yahoo (DOT) com> wrote: Namaskaram Bharath > Does this mean that there
are other methods (though> more difficult) as well and if one chooses, he may>
adopt one of the other means while giving up chanting?> I am aksing this
because in the Gaudiya philosophy,> the chanting is all important in Kali Yuga.
In other> words, there is no other way in
Kali Yuga but> chanting> which translates into 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