40 evidences on chanting the holy name gauranga

[Guest guest]

pamho. agtsp

 

following is a list of 40 evidences from revealed scriptures establishing that

all pure devotees, previous acharyas and mahajanas are chanting the holy name

"gauranga"

 

1. Cc 8.31 Adi

 

caitanya-nityänande nähi esaba vicära

 

näma laite prema dena, vahe açrudhära

 

There are offenses to be considered in chanting the Hare Kåñëa mahä-mantra, but

there are no such considerations in chanting the names of Gaura-Nityänanda.

Therefore, if one chants the Hare Kåñëa mahä-mantra but his life is still full

of sinful activities, it will be very difficult for him to achieve the platform

of loving service to the Lord. But if in spite of being an offender one chants

the holy names of Gaura-Nityänanda, he is very quickly freed from the reactions

to his offenses.

 

2.Teachings of lord chaitanya (TLC17)

 

There is a very nice song sung by Çré Narottama däsa Öhäkura, a great devotee

and äcärya in the disciplic succession from Lord Caitanya. Narottama däsa

sings: "When will there be transcendental vibrations all over my body simply by

my hearing the name of Gauräìga? When will tears incessantly flow from my eyes

simply by my uttering the names of the Lord?

 

3. 1.2.6 SB lecture

 

You have got pictures of Lord Caitanya, very beautiful. He was very beautiful

figure. Kåñëa-varëam tviñä... Tviñä means "by His complexion." Akåñëa.

Therefore His another name is Gaurasundara.

 

4.Cc Madhya 20.330 lecture

 

Lord Caitanya’s complexion not exactly white like you, but He was golden color,

golden with yellowish tint, a very nice complexion, Lord Caitanya’s. He is...

Therefore His name is Gauräìga. Gauräìga means white complexion. Another name

is Gaurasundara, "very beautiful." Gaurasundara means "very fair complexion."

Sundara means beautiful, and gaura means fair. The another name is

Gaurasundara, or Gauräìga, "whose body is very fair."

 

 

 

5. 23.3.1969 lecture

 

(reading:) "Why are Kåñëa students given spiritual name?" So just to remember

Kåñëa. We... Suppose... This boy is Gary. So I’ve given him the name of

Gaurasundara. Gaurasundara is Lord Çré Caitanya Mahäprabhu. So at least he

chants... At least, when I ask him, "Gaurasundara," then I get the opportunity

of chanting Lord’s name. You see? Because our process is chanting. So if my

students, my son, my friends, they are all in God’s name, then I chant always.

This is the significance. I ask him, "Gaurasundara." I ask him, "Vämanadeva." I

ask her, "Govinda däsé." That means I am chanting. Harer näma iva kevalam [Adi

17.21]. My business is to chant the name of the Lord. So they are giving me

chance to utter the name of the Lord. And, besides that, there is another

affix: "däsa.Gaurasundara däsa,Vämana däsa." Däsa means servant. He also

remembers that "I am servant of Gaura, Lord Gauräìga,"

 

 

 

 

 

6.Los Angeles, January 5, 1969

 

So Narottama däsa Öhäkura is giving us the direction, how one can reach the

highest perfectional stage of associating with Rädhä and Kåñëa. The first thing

is that one should be very much attached to Çré Caitanya Mahäprabhu. That will

lead us. Because He came to deliver the understanding of Kåñëa consciousness,

therefore one should first of all surrender to Çré Caitanya Mahäprabhu.

 

7.Prabhupäda: This is a song sung by Narottama däsa Öhäkura. He says, "When

that day will come, that I shall sing simply Lord Caitanya’s name and there

will be shivering on my body?" Gauräìga bolite habe pulaka-çaréra.

Pulaka-çaréra means shivering on the body. When one is factually situated in

the transcendental platform, sometimes there are eight kinds of symptoms:

crying, talking like a madman, and shivering of the body, dancing without any

care for any other men... These symptoms develop automatically. They are not

practiced artificially. So Narottama däsa Öhäkura is aspiring for that day, not

that one has to artificially imitate. That he does not recommend. He says,

"When that day will come, so that simply by uttering the name of Lord Caitanya

there will be a shivering on my body?" Gauräìga bolite habe pulaka-çaréra.

 

 

 

8.Purport to Gauräìga Bolite Habe

 

--

 

Los Angeles, December 29, 1968

 

681229PU.LA

 

Prabhupäda: This song was sung by Narottama däsa Öhäkura, a great

devotee-äcärya in the disciplic succession of Gauòéya Vaiñëava Sampradäya.

Gauòéya Vaiñëava Sampradäya means the disciplic succession who are coming down

from Lord Caitanya. So this Narottama däsa Öhäkura has written many songs, and

it is recognized as a authority by all the Vaiñëavas. He has sung the songs in

simple Bengali language, but the purport and the deep meaning of the song is

very significant. He says: gauräìga bolite habe pulaka-çaréra. This is the

perfection of chanting, that as soon as we chant or take the name of Lord

Gauräìga, who initiated the Saìkértana Movement, at once there will be a

shivering in the body. So it is not to be imitated. But Narottama däsa Öhäkura

is recommending when that opportune moment will come to us, that as soon as we

shall chant Lord Gauräìga’s name, there will shivering in the body.

 

ge of Kåñëa consciousness.

 

9.1.1969 lecture

 

So Narottama däsa Öhäkura says, gauräìga bolite habe pulaka çarére. He’s

expecting. Although he was a great äcärya, still, he was expecting, "When that

stage will come?’’ The wording of the song is as follows. G-a-u-r-a-n-g-a,

gauräìga. Bolite, b-a-l-i-t-e. Habe, h-a-b-e. Gauräìga bolite habe pulaka,

p-u-l-a-k-a. Pulaka çaréra, s-a-r-i-r. Gauräìga bolite habe pulaka çaréra hari

hari, h-a-r-i h-a-r-i. Bolite, b-a-l-i-t-e. Hari hari bolite habe, h-a-b-e.

Hari hari bolite kabe. Not habe, kabe, k-a-b-e. Nayane, n-a-y-a-n-e. Ba’be,

b-a-b-e, Néra, n-e-e-r. The meaning is that there will be not only shivering as

soon as I utter the name of Gauräìga, but there will be torrents of tears in my

eyes as soon as I chant Hare Kåñëa. this is the explanation.

 

10.Letter to makhanlal (3.6.1970)

 

Regarding your special worshipment of Lord Nityananda: Srila Narottama Dasa

Thakura has sung, ``Gauranga balite habe . . . etc.'' when that time will come

when torrents of tears shall pour from my eyes simply by uttering the Name of

Gauranga. It is not that one should worship one and neglect the others.

 

 

 

11.Letter to niranjana 21.5.1973

 

You mention that they have not even heard of Lord Gauranga. So that is their

misfortune, and our misfortune also. Our big, big godbrothers in India, they

could not preach Lord Gauranga's name all over India. They are simply inclined

to criticize me, that my students call me Prabhupada. They could not do

anything practical and tangible. They are satisfied with a temple and a few

disciples begging alms for the maintenance of the temple.

 

So, we can understand that they have all become sudras. How can they have

interest in Bhagavad-gita. Although some of them have been born in brahmana

families, but by quality are all sudras.

 

12.Letter to sachimata

 

It is the advice of Narottama das Thakura to chant the holy name of Gauranga

either if one remains at home or in the forest. Similarly, do not forget the

chanting of the Hare Krishna mantra either you live in the temple or at home.

 

 

 

13.Jaiva dharma ch.3

 

He threw far away his mayavadi-sannyasi garments and arrogant sannyasi name. In

the afternoon many residents of Sri Pradyumna-kunja, Sri Godruma and Sri

Madhyadvipa came to see the saintly paramahamsa babaji. They all sat in a

circle around the saintly paramahamsa babaji. They all chanted the holy names

of Lord Hari on tulasi beads. Some chanted "O Gauranga-Nityananda", others

chanted "O Advaita, husband of Sita!", others chanted "Glory to the son of

Saci!" Chanting again and again, their eyes became filled with tears.

 

14.l Religion and Devotional Service in Practice

 

Nitya-dharma o sadhana (JAIVA DHARMA)

 

 

 

Sri Navadvipa-mandala is the best of all holy places in the world. It is a

thirty-two mile eight petal lotus flower. The whorl of that lotus flower is Sri

Antardvipa. In the center of Antardvipa is Sri Mayapura. To the north of Sri

Mayapura is Sri Simantadvipa. In Simantadvipa is a temple of Sri Sinmanta-devi.

To the north of that temple is Bilva-puskarini, and to the south is

Brahmana-puskarini. The region that contains Bilva-puskarini and the

Brahmana-puskarini is called Sumuliya by the people in general. Therefore the

village of Sumuliya-grama is in the northern part of Sri Navadvipa. At the time

of Sri Mahaprabhu this place was the home of many, many panditas. This village

was the home of Saci-devi's father, Sri Nilambara Cakravarti. Not far from his

house lived a vaidika brahmana named Vrajanatha Bhattacarya. By studying in a

school at Bilva-puskarini, in a few days he had attained great learning in

nyaya-sastra, learning that was like a shoreless ocean. All the famous panditas

of Bilva-puskarini, Brahma-puskarini, Mayapura, Godruma, Madhyadvipa,

Amraghatta, Samudragar, Kuliya and many other places also were embarrassed and

frustrated by Vrajanatha's skill in newer and newer logical arguments. In the

assemblies where the panditas were invited, Vrajanatha Pancanana became like a

lion attacking a herd of elephants. Raising newer and newer arguments, he made

the panditas burn with anger. Of these panditas a very hard-hearted logician

decided to kill Pancanana by casting a spell from the Tantras. Day after day he

stayed in the cremation ground of Rudradvipa and chanted mantras to kill his

foe.

 

It was a frightening new-moon night. Blinding darkness filled every direction.

At midnight in the cremation ground Naiyika-cudamani called out to his

worshipable deity, "O mother only you should be worshipped in the Kali-yuga! I

have heard that you are very easily pleased by even a little chanting of your

mantras and you easily grant boons. O mother with the terrifying face, your

servant has performed great austerities and chanted your mantra for many days.

Please be merciful this one time. O mother, I have many faults. Still, you are

my mother. Please forgive my faults and appear before me. Again and again

screaming, Tarka-cudamani offered oblations into the fire and chanted a mantra

with Nyaya-pancanana's name. What wonderful power did that mantra possess! At

that moment the sky became covered with clouds. A powerful wind blew. A

deafening thunder sounded. Again and again there was lightning. Many grotesque

ghosts could be seen. Intoxicated by drinking the sacrificial wine, Cudamani

called out, "O mother, pase don't delay!" At that moment a voice spoke from the

sky. "Do not worry. Nyaya-pancanana will not continue as a logician for many

more days. In a few days he will renounce logical debates. Then he will become

silent. He will be your opponent no longer. Be peaceful and go home." Hearing

this voice from the sky, Cudamani became happy. Again and again he offered

dandavat obeisances to Lord Siva, the author of the Tantras. Then he returned

home.

 

Vrajanatha Pancanana became a dig-vijayi pandita when he was only twenty one

years old. Day and night he studied the books of Gangesopadhyaya. Seeing many

faults in Kanabhatta Siromani's commentary, he wrote his own. He never thought

about material affairs. Neither would he turn his ear to spiritual life. His

whole life was logic, filled with phrases like "ghata, pata and avaccheda,

vyavaccheda". Even when he was resting, sleeping, eating or walking about, his

heart was rapt in logic, thinking about the nature of time, reality, solids,

liquids and a host of other things. One day at sunrise at the Ganges' shore, as

he was analyzing the sixteen categories enunciated by Gautama Muni, a new nyaya

student asked, "O saintly Nyaya-pancanana, have you heard Nimai Pandita's

analysis of the atomic theory?" Nyaya-pancanana roared like a lion, "Who is

Nimai Pandita? Do you speak of Jagannatha Misra's son? What was His argument?

Please tell me." The new student said that some days before in Navadvipa there

was a great pern named Nimai Pandita. He was very expert in considering many

different arguments of the nyaya-sastra. He thoroughly embarrassed and defeated

Kanabhatta Siromani. Nimai Pandita had traveled to the father shore of the

ocean of the nyaya-sastras. Even though He was so learned, in the end He

considered the nyaya-sastras to be insignificant. He came to consider all

material knowledge unimportant. He became a sannyasi and traveled from place to

place preaching the chanting of Lord Hari's holy names. The Vaisnavas say He

was the Supreme Personality of Godhead Himself, and they worship Him by

chanting the "Gaura-Hari" mantra. O saintly Nyaya-pancanana, please take a look

at His logical arguments." After hearing this praise of Nimai Pandita's logical

arguments, Pancanana began to collect some of those famous arguments. It is the

nature of a man that when he is very interested in a certain subject, he will

honor the great teachers of that subject. Also. people tend not to honor great

men while they are alive, but onl fter they are dead. Thus,, after studying

Nimai Pandita's logical arguments, Nyaya-pancanana held Him in great esteem. He

would say, "O Nimai Pandita, if only I had been born during Your time! Then I

could have been Your student! Then I could have attained great learning! O

Nimai Pandita, please just once enter my heart! You are in truth the Supreme

Brahman. If this were not so, then how could these wonderful logical arguments

have entered Your intelligence? You are in truth Lord Hari with a fair

complexion. How can this not be? You created the most wonderful logical

arguments. You destroyed the blinding darkness of ignorance. Now is especially

the time of blinding ignorance. You are fair and effulgent. You throw the

darkness of ignorance far away. You are Lord Hari Himself. How can this not be?

You enchanted the minds of the entire world. With Your logical arguments You

have certainly enchanted my mind." Again and again speaking words like these,

Vrajanatha became like a madman. He called out, "O Nimai Panit! O Gaura-Hari!

Please be merciful to me!" He called out, "When will I be able to make logical

arguments like Yours? Please be merciful to me, so I can become a most powerful

scholar of the nyaya-sastra!"

 

Vrajanatha thought, "The worshippers of Gaura-Hari must be attracted to Him as

I am, because of His great skill in logic. I must see if they have any books

about logic written by Him. Thinking in this way, Vrajanatha decided to

associate with the devotees of Lord Gauranga.

 

Thus Vrajanatha again and again loudly chanted "Nimai Pandita! Gaura-Hari!" and

many other holy names of the Lord. He also desired to associate with the

devotees of Lord Gaura. These two acts brought him great spiritual merit just

on the verge of bearing fruit. One day, as he was taking his meal, he asked his

paternal grandmother, "O saintly grandmother, did you ever see Gaura-Hari? When

she heard the name of Lord Gauranga, Vrajanatha's grandmother began to think of

her childhood. She said, "Ah, will the charming form of Gauranga ever again

come before my eyes? Who can remain a materialists after seeing Him? When He

chanted the holy names of Lord Hari, even the animals, birds, trees and vines

all became stunned, overcome with spiritual love. When I think of Him, tears

from my eyes stream over my chest." Vrajanatha asked, "O saintly grandmother,

do you know any stories about Him?" The grandmother replied, "Yes. When He came

to His maternal uncle's house with Mother Saci, the elderly women of our family

serve H the vegetable saka. Praising the saka, He happily ate it. O Vrajanatha,

when His mother brought the plate of saka, he said, "Saka is the favorite of

the logician Nimai Pandita", and he ate it with great relish. No one can

describe how much Vrajanatha, who was completely uninterested in spiritual

life, became attached to Nimai Pandita because of Nimai's great learning in

logic. He took a fancy to Nimai. When he heard Nimai's name he became happy.

When he gave alms to a beggar, he always said "Jaya Sacinandana!" he would

visit the pandita babajis of Sri Mayapura, listen to them chant the holy names

of Lord Gauranga, and ask them many questions about the Lord's victories in

learned debate. In this way two or four months passed. Vrajanatha was now a

changed man. Previously it was only the descriptions of Nimai's learning in

logic that pleased him. Now any talk about Nimai pleased him. Now he was no

longer interested in logic. The logician Nimai no longer lived in his heart.

Now it was the devotee Nimai who live here. When he heard the sounds of khola

and karatalas, his heart danced. When he saw the pure devotees, he bowed down

before them in his mind. Declaring that it was the birthplace of Lord Gauranga,

he worshipped the land of Navadvipa. Vrajanatha was now polite and gentle. His

opponents in the debating arena could see that his heart had become calm and

cool. No longer was he eager to shower them with arrows of logical arguments.

Nyaya-cudamani thought his worshipable deity had made Vrajanatha powerless. Now

he felt safe.

 

One day, in a secluded place, Vrajanatha said to himself, "If Nimai could

abandon the path of logic and turn to the path of devotion, then what is the

harm we do the same? When I was obsessed with logic, I could not hear the name

of Nimai with attention and devotion. Then the nyaya-sastra had me in its grip.

Then I ignored eating, sleeping, and everything else. Now I look at the world

with different eyes. The arguments of the nyaya-sastra no longer enters my

mind. Now only the name Gauranga enters my minds. Now when I see the Vaisnavas

dancing I think how beautiful the dancing is. But I am born in an exalted

vaidika brahmana dynasty. My dynasty is honored in society. The Vaisnavas are

very respectable people. Still, it is not good that I join them. I worship Lord

Gaura only within my thoughts.

 

15.Jaiva dharma ch27

 

The features of Gopala-guru Goswami were very wonderful. He was dressed as a

sannyasi. He wore Vaisnava Tilaka. The holy name of Lord Hari was written on

the various limbs of His body. On his neck were four strands of tulasi beads.

His hands were always on His japa beads. He was rapt in meditation, his two

eyes half closed. From time to time he was decorated with a stream of tears.

>From time to time he would call out, "O Gauranga! O Nityananda!"

 

 

 

16.Navadwipa dhama mahatmya-parikramakanda ch1

 

Raising His lotus hands in the air, Lord Nityänanda exclaims, "Come, living

entities! Give up the troubles of karma and jñäna. Since you are endeavoring

for happiness, I will give you happiness without asking anything in exchange.

In this happiness there is no trouble, loss, or pain. Just chant the name of

Gauräìga and dance without anxiety. There's nothing equal to the happiness that

I am giving. That happiness is pure, eternal ecstasy-beyond all illusion!"

 

17.Navadwipa dhama mahatmya parikrama khanda ch1

 

Because people in Kali-yuga commit unlimited offenses, which are difficult to

check, there can be no means of deliverance other than Gauräìga's name

 

 

 

 

 

18.Navadwipa dhama mahatmya parikrama khanda ch6

 

One time during Satya-yuga, Lord Çiva began madly dancing, while chanting the

name of Gauräìga. Pärvaté asked him, `Please tell me who is Gauräìga. By seeing

your astonishing dance and hearing the name of Gauräìga, my heart is melting.

All that I have heard in the way of mantra and tantra till now only leads to

more entanglement for the living entities. Dear husband, please tell me

something of this Gauräìga. By worshiping Him will I receive actual life?'

 

19.Hearing Çiva's words, beautiful Pärvaté quickly went to Sémantadvépa. As she

constantly meditated on the form of Gauräìga and chanted His name, she became

immersed in prema.

 

20.Navadwipa dhama mahatmya parikrama khanda ch7

 

"`Fortunate will be the coming of Kali-yuga, for Kåñëa will bring His

associates here and manifest His pastimes as Gauräìga. One who chants Gaura's

name will get the mercy of Kåñëa, and he will be able to live in Våndävana. One

who worships Kåñëa without chanting the name of Gaura will get Kåñëa only after

a long time. But he who takes Gaura's name quickly gets Kåñëa, for offenses do

not remain within him.'

 

 

 

21."While saying this, Närada lost control of himself and began to dance and

chant the name of Gaura. `Gaurahari bol!' the vina joined in. `O Gaurahari!

When will blessed Kali-yuga come?' Saying this, Närada went off, leaving the

king filled with prema. Crying the name of Gauräìga, dancing, and begging love

of God from the devotees, he became free from material hankerings

 

 

 

22.Navadwipa dhama mahatmya parikrama khanda ch8

 

To the west of the Alakanandä River see Käçé, where the followers of Çiva and

his consort endeavor for liberation. This Navadvépa Käçé, however, is superior

to the other Käçé. Here, Çiva is always dancing and chanting the name of Gaura,

begging his followers to accept gaura-bhakti. The sannyäsés who live for a

thousand years in Käçé may attain liberation through the cultivation of jñäna,

but here the devotees kick away that liberation as they dance and chant the

name of Gauräìga. While leaving the body here, living entities are delivered by

Lord Çiva, who chants the name of Gauräìga in their ears. This dhäma is thus

called Mahä-Väräëasé, for here there is no fear of death."

 

 

 

23.Navadwipa dhama mahatmya parikrama khanda ch8

 

At that moment Nityänanda Prabhu began dancing, and He asked Jéva to accept

gaura-prema. Invisible to everyone, Çiva came forward and bowed at Nityänanda's

lotus feet. Lord Çiva and his consort, Gauri, achieved all their desires by

always singing the name of Gauräìga.

 

 

 

24.Surabhi answered, `Let us go to Navadvépa-dhäma and worship Nimäi.'

 

"They came here and worshiped Lord Gauräìga. Since the worship of Gauräìga is

easy, the results are easy to attain. By chanting Gauräìga's name, tears of

love filled their eyes and they quickly attained Gauräìga's darçana.

 

 

 

 

 

25.Navadwipa dhama mahatmya parikrama khanda ch9

 

"The åñis underwent austerities and became firmly situated in devotional

service by worshiping Gauräìga. They completely gave up eating and sleeping and

simply recited the name of Gaura. Around noon (madhyähna), the all-merciful

Lord Gauräìga appeared before the åñis.

 

 

 

26.Navadwipa dhama mahatmya parikrama khanda ch14

 

"The vipra went to Mäyäpur in great ecstasy, and, unseen by anyone, he feasted

his eyes on the form of Gauräìga. `Blessed am I, blessed indeed! Rämacandra is

present before me as Gauracandra!' Later, when the saìkértana movement started,

Sadänanda took part by dancing and chanting the name of Gaura.

 

 

 

27.Hearing the topics and seeing the places in the eternal dhäma, the devotees

surrounded Nityänanda and danced. Jéva's body displayed symptoms of ecstasy as

he shouted the name of Gauräìga.

 

 

 

28.Navadwipa dhama mahatmya pramana khanda ch2

 

Pärvaté said, "Please tell me, O Lord, O ocean of mercy, O great yogi, where is

this Navadvépa in which Gauräìga resides? What did Ananta do when He went

there? The name of Gauräìga has forcibly stolen my mind. You have already told

me the glories of Våndävana. Now, Lord, tell me the glories of Navadvépa."

 

28.Navadwipa dhama mahatmya pramana khanda ch5

 

After some time, being unable to see that assembly, I will shout the name of

Gauräìga, fall flat on the earth, and cry. Feeling hunger as midday approaches,

I will pick fruits from that forest.

 

 

 

29.Gaudiay kantha hara-bhakti sidhanta saraswathi thakura

 

Anyone who has accepted the lotus feet of Çré Gauräìga can understand the true

essence of devotional service. If one wants to take part in the mädhurya-lélä

of Çré Kåñëa as it was distributed by Çré Gauräìga, he must first cleanse his

heart by hearing about the process of Kåñëa consciousness. If one takes the

name of Gauräìga, prema will arise within his heart.

 

 

 

 

 

30.Narottama däsa Öhäkura says, "I pray for the association of whoever calls

out the name of Çré Gauräìga, whether he is living in the forest as m ember of

the renounced order of life, or whether he is a family man. (Prärthanä )

 

 

 

 

 

31.Sri krishna chaitanya charitha mahakavya fourth prakrama 23 rd sarga

 

kurvvan sarva-janän këa-caitanya-rasa-bhävitän

 

gauräìga-kérttanänando / nanartta sva-janaiù saha 12

 

kurvan - doing; sarva-janän - all people; këa-caitanya - teacher of service to

the name; rasa-bhävitän - inspired by the rasa; gauräìga-kértana-änandaù -

filled with joy of Gauräìga-kértana; nanarta - He danced; sva-janaiù - with His

own men; saha - in company.

 

He inspired all men to taste the rasa of munificence and service to the name,

as taught by Kåñëa Caitanya Mahäprabhu, and as He danced with His associates,

His heart was filled with the joy of Gauräìga-kértana.

 

 

 

32.Bhaktiratnakara ch1

 

Whoever is absorbed in thoughts of the qualities of Mahaprabhu can enjoy the

eternal lila of Gauranga and becomes the real ineritor of devotionaHe sho

speaks the name of Gaurnga can realise the real meaning of love. I glorify that

person. l love.

 

33.Bhaktiratnakara ch7

 

Glory to the listeners for they are the abode of all good qualities. Now please

listen attentively to my narration.

 

Speaking the name of Sri Gauranga, Srinivasa travelled towards Gaudadesha with

the books.

 

34.Bhaktiratnakara ch10

 

After performing the ceremony of worship for the deities, Srinivasa arranged

for an offering of lamps before the deities. The mahantas called out the name

of Hari and prostrated themselves on the ground before the Lords. Narottama

composed a verse by which he paid his respects to the deities by singing the

names of Gauranga, Vallabhi Kanta, Sri Krsna, Vraja Mohan, Radha Raman, and

Radha Kanta.

 

35.Prarthana song 38

 

Text 2

 

je gauräëgera näma loy tära hoy premodoy,

 

täre mui jäi bolihäri

 

gauräëga-guëete jhure, nitya-lilä täre sphure,

 

se jana bhakati-adhikäré

 

je--one who; gauräëgera--of Lord Gauräëga; näma--the name; laya--accepts;

tära--of him; haya--there is; premodaya-- the arisal of pure love of Kåñëa;

täre--to him; mui--I; jäi- -go; balihäri--excellent; gauräëga--of Lord

Gauräëga; guëete--the qualities; jhure--appreciates; nitya--eternal;

liÿä--pastimes; täre--to him; sphure--become manifest; se-- this; jana--person;

bhakati-adhikäri--is a person fit to understand devotional service.

 

 

 

One who simply takes the holy name of Gaurasundara, Ñré Kåñëa Caitanya, will

immediately develop love of God. To such a person I say; Bravo. Very nice.

Excellent;

 

36.Prabhupada lilamrita-12

 

By his strong desire, the holy name of Lord Gauraìga will spread throughout all

the countries of the Western world. In all the cities, towns, and villages on

the earth, from all the oceans, seas, rivers, and streams, everyone will chant

the holy name of Kåñëa.

 

37.He described the relationship between the spiritual master and the disciple,

and he praised his own spiritual master, Çré Çrémad Bhaktisiddhänta Sarasvaté,

"by whose strong desire the holy name of Lord Gauräìga will spread throughout

all the countries of the Western world."

 

38.Songs of vaishnava acharyas

 

(ämi) gauräìga boliyä, nä genu galiyä,

 

kemone dhorinu de

 

väsur hiyä, päñäëa diyä,

 

kemone gaòiyäche

 

ämi-I; gauräìga boliyä-chanting the name of Gauräìga; nä-not; genu-passed;

galiyä-melting; kemone-how?; dhorinu-have I held; de-this body; väsur hiyä-the

heart of Vasu Ghosh; päñäëa-stone; diyä-giving; kemone-how?; gaòiyäche-is

created.

 

Even though I chant the holy name of Lord Gauräìga, somehow I still have not

melted in ecstasy-how then have I maintained the burden of this body? How has

the Creator fashioned this body with a stone in place of Vasu Ghosh’s heart?

 

39.Navadwipa dhama mahatmya pramanakhanda ch2

 

"My dear Pärvaté, one time in Vaikuëöha the Lord gave this saàhitä to Brahmä

for the benefit of all the worlds, and later, in another kalpa, He mercifully

gave it to me when I was overcome from drinking poison. As my mouth was burning

with the poison, I took this nectarean saàhitä in my mouth. O Pärvaté, since

that time I have been constantly reciting this saàhitä along with the

auspicious mantra of Gauräìga's name. Being purified by this, I am considered

the best of devotees.

 

40. chaitanya bhagavatam

 

bhaja gauranga bhaja gauranga bhaja gaurangera nama re

 

 

 

all vedas , puranas and upanishads are constantly glorifying the holy name

"gauranga" . Hence to say that chanting "gauranga" is apasampradaya is not in

accordence with the scriptures. When lord Nityananda prabhu is ordering

everyone to chant the name "gauranga" , how anyone can challenge such cahnting?

 

Nityananda prabhu is ordering " koho gaurangera nama re" ......it is so

directly understandable that He is ordering everyone to chant "gauranga".

 

even accepting that gauranga means pancha tattva mantra, but how anyone can say

that the four syllables gau-ra-an-ga is not authorised?

 

the four syllables word 'gauranga" is described in Cc as gaura gopala mantra

and it is stated that shila shivananda sena was constantly chanting it. So if

anybody says that the mantra " gauranga" is unauthorised is committing a great

offence to shivananda sena.

 

Also in chaitanya sahasra-nama it is confirmed that " gauranga" is one of the

names of lord chaitanya mahaprabhu. Also chaitanya ashtottarasata nama also

confirms that "gauranga" is a bonafide and authorised name of the supreme lord.

 

 

When prabhupada said that " nitaigaura radhe syam hare krishna hare ram" is

not authorised , the reason is that such mantra is not found in shastras. But

the four syllable mantra "gauranga" is explained by prabhupada in Cc as

gauragopala mantra and is confirmed by shrila bhakti vinod thakur in his amrita

pravaha bhashya.

 

there is no difference between hare krishna and gauranga , so if one chant hare

krishna on tulasi beads, same way 'gauranga" can also be chanted on tulasi

beads.

 

i humbly request that HH sadhu swami should not be criticised on the ground

that he is chanting and preaching the glories of the holy name "gauranga".

 

those who say that cahnting "gauranga" is apasampradaya should give their

explaination to lord Nityananda prabhu's order " bhaa gauranga koha gauranga

loha gaurangera nama re". Intelligence of everyliving entity is given by

gauranga , so such intelligence should be engaged in establishing the glories

of the four syllables "gauranga" rather than engaging it in the opposite way.

 

your humble servent

 

srinidhi dasa

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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