Hare Krishna Chanting believed to be by HDG A.C. Bhaktivedanta Swami (response to bh

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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 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 > 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