GeeVees - 01.1: Theology of God's Name

Continuing series The Nectar Name: 01.1 - Theology of God's Name

Namacharya Ramdas Babaji seated, chanting on a rosary

There are a number of theological formulations delving into the nature of God's name, the primary of which are summarized in the following sections. In the name of compactness and ease of reading, I have omitted quoting and referencing. For useful scriptural sources on the theme, please refer to Bhaktivinoda Thakura: Harinama-cintamani; Jiva Goswami: Bhakti-sandarbha; and Rupa Goswami: Bhakti-rasamrita-sindhu.

Non-duality of Name and Named

The heart of the Name's powers lie in its non-duality with the named, or Krishna. As God is understood to be of an absolute nature, he and everything we perceive of as relating to him are equally present in him, and are him. His name, appearance, qualities and activities form a single presence in distinct interwoven aspects. The word Name, indicating this particular powerful name, has been capitalized for clarity.

Then, in principle, when the name of God is chanted, it is equal to being in God's presence and interacting directly with him. The only distinctions the Gaudiya Vaishnava theologians would admit to is one of mercy; the Name is abundantly available, while God in his full persona aspect is difficult indeed to reach and as such less merciful. This is, of course, but a witty poetic play of words on the canvas of theology, highlighting the applicability of the method.

Three Levels of Experience

It was Kedarnath Datta Bhaktivinoda, author and theologian of late 19th century, who first published the tripartite theological formulation of the Name's aspects, even while diverse depths of experience have been long acknowledged. A graded approach is an important chapter in apologetics over the proposed full presence of God in his name vis-a-vis the lack of correlating immediate experience for the practitioner.

Nama-aparadha, or offending the Name, is the shallowest of levels where hardly any of the powers of God are experienced. At this point, one is still riddled with countless attitude flaws towards the Name despite knowledge of the Name's nature — flaws discussed later on. The pious merits resulting from such chanting are good for worldly boons alone, failing to reach beyond into God's own domain.

Nama-abhasa, or reflected Name, is the medium clearing level where rays of the Name begin to filter into the brightening consciousness. A reflection of the Name is said to grant instant mukti or liberation. Indeed, it is said that even a person chanting in jest, by accident, or referring to something else, would reap the said benefits (and this is a whole other branch of apologetics).

Suddha-nama, or pure Name, is the accomplished level where the fullness of Krishna is experienced through, or rather in, the Name. The chanter's consciousness journeys into the Name's own domain, into the spiritual sky of Krishna. This stage, and the subsequent experience of prema or developed love for God, is said to far supersede the joy of liberation. Associated hymns depict the experience as a climax of rapture that is incessantly relished, yet leaving the devotee addicted, craving for more, and again and again.

The founding eulogy of the dimensions of the fully potent Name, especially when chanted congregationally, reads as follows in Sri Chaitanya's words:

"It cleanses the mirror of the mind; it extinguishes the vast forest fire of material existence; it spreads the soothing moonrays of blessing; it is the life of bride Knowledge; it augments the ocean of bliss; nectar finds full relish at at every step; and it bathes the entire self; supreme victory to the full chanting of Sri Krishna's names!" (Siksastaka 1)

The sufficiency of the Name in Sri Chaitanya's view is evident in how its transforming influence extends from the very bottom to the very top, from the depths of ignorance and suffering to the greatest heights of nectarine relish in a rapturous communion with God.

The Standard Mantra

While the names of God are many, there is one particular formula of three names repeated a total of 16 names that Sri Chaitanya recognized as the foremost of all. The mantra is drawn from Kali-santarana-upanishad, a short text of a relatively late date, conventionally classified under Black Yajur-veda, and reads as follows:

Hare Krishna Hare Krishna Krishna Krishna Hare Hare /
Hare Rama Hare Rama Rama Rama Hare Hare //

While a traditional interpretation would have Hare as a vocative of Hari, and all three as Hari's names, some Gaudiya interpreters (e.g. Gopala Guru) also derive it from Harā, a feminine of Hari, indicating Radha, who steals away Krishna's mind. Many non-Gaudiya renderings of the text have the lines reversed, starting with Hare Rama.

The Upanishad promises a vast number of boons including liberation to one who chants it a total of 35 million times. On a rosary with 108 beads, at a rate of 64 rounds daily, the project would take approximately fourteen years to complete. There are, of course, all sorts of other boons mentioned in other sources, so no matter which way you do it, someone has promised something good for the effort.

Incidentally, a rough estimate of my extensive chantings over the years come to a non-calculated surprise total of 35,714,520 mantras, most marks on the chart towards the end of the session with a bunch of two-hundred-rounders on good days. Perchance that is why I finally graduated from Gaudiya Vaishnavism! Regardless, this is the mantra almost every Gaudiya Vaishnava chants daily for a lifetime, some more and some less.

Song and Repetitive Recitation

There are two primary applications for the Name, namely singing (kirtan) and private recitation (japa). Kirtan, sung to the accompaniment of instruments such as hand cymbals and clay drums, is generally a congregational practice where each participant contributes to the cumulative experience of the group. The prefix sam- turns the word into sankirtan, which refers to kirtan done in a grand style, e.g. parading en masse on the streets, or otherwise to a kirtan of particularly sublime depth.

Japa or private recitation is done on a rosary consisting of 108 beads (japa-mala), made of sacred Tulasi wood and especially sanctified for the purpose, often by a guru in an initiation ceremony. One mantra is either recited, muttered or meditated on at each bead, and a turn-around at the large Meru-bead starts a round anew. Japa is an individual practice, in which one works on his own individual relationship with the Name.

The Name also functions in an accessory and completing capacity in a myriad of other Gaudiya Vaishnava practices. It is said to be essential among the constituents of the secret and silently contemplated diksha-mantras, and believed to complete diverse ritual practices by making up for any inadvertent shortcomings. Chanting of the Name is classified as a compulsory root practice, in the absence of which lesser practices would remain deficient.