[ramanuja] Re: Hare Krishna Chanting believed to be by HDG A.C. Bhaktivedanta Swami (response to bh

[mano ratnam <mano1205@xxxxxxxxx>]

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. Harer nama Harer name Harer namaiva kevalam
> 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 mocana
krishna 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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