{"id":65029,"date":"2026-03-28T12:11:22","date_gmt":"2026-03-28T16:11:22","guid":{"rendered":"https:\/\/www.isvara.org\/archive\/?p=65029"},"modified":"2026-03-28T21:58:59","modified_gmt":"2026-03-29T01:58:59","slug":"sri-harinama-cintamani-a-book-in-english-by-bhaktivinode-thakura","status":"publish","type":"post","link":"https:\/\/www.isvara.org\/archive\/sri-harinama-cintamani-a-book-in-english-by-bhaktivinode-thakura\/","title":{"rendered":"Sri Harinama Cintamani, a book in English by Bhaktivinode Thakura"},"content":{"rendered":"

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Sri Harinama Cintamani<\/span><\/strong>
\na book in English by Bhaktivinode Thakura<\/span><\/p>\n

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Kadacha Edition<\/a><\/span><\/span><\/p>\n

PDF incuded<\/span><\/em><\/p>\n

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PDF in Kadacha Edition bookstore<\/span><\/a><\/span><\/p>\n

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It’s book no. 56 published by Kadacha Editions!<\/span><\/strong><\/p>\n

\n\n\n<\/colgroup>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\u00a0<\/td>\n<\/tr>\n
Table of Contents<\/span><\/td>\n<\/tr>\n
Notes and thanks from the Editors<\/span><\/td>\n<\/tr>\n
Introduction by Sri Bhaktivinoda Thakura<\/span><\/td>\n<\/tr>\n
Words of enlightenment<\/span><\/td>\n<\/tr>\n
Chapter 1<\/span><\/td>\n<\/tr>\n
Introduction to the glories of the Holy Name<\/span><\/td>\n<\/tr>\n
The principle regarding Krishna<\/span><\/td>\n<\/tr>\n
Krishna and His potencies<\/span><\/td>\n<\/tr>\n
The three types of manifestations<\/span><\/td>\n<\/tr>\n
Spiritual manifestation<\/span><\/td>\n<\/tr>\n
The Spiritual World of Krishna is Vishnu-tattva and Pure Reality<\/span><\/td>\n<\/tr>\n
Mixed virtue<\/span><\/td>\n<\/tr>\n
The expansion of spiritual potencies<\/span><\/td>\n<\/tr>\n
The material potency, Maya-tattva<\/span><\/td>\n<\/tr>\n
The manifestation of the Jiva<\/span><\/td>\n<\/tr>\n
The liberated Jiva<\/span><\/td>\n<\/tr>\n
The captive or adverse Jiva<\/span><\/td>\n<\/tr>\n
Even then, Krishna is merciful<\/span><\/td>\n<\/tr>\n
Auspicious material works and Karma-kanda<\/span><\/td>\n<\/tr>\n
The method of rising above this state<\/span><\/td>\n<\/tr>\n
Jnana-kanda – the happiness of merging with Brahman<\/span><\/td>\n<\/tr>\n
What is Brahman?<\/span><\/td>\n<\/tr>\n
Those who are against Krishna<\/span><\/td>\n<\/tr>\n
The sukritis of those who favor Bhakti<\/span><\/td>\n<\/tr>\n
Wanting to please the Karmis and Jnanis, the Lord creates an indirect path<\/span><\/td>\n<\/tr>\n
For the Karmis, the Indirect Path of Bhakti is Mixed with Karma<\/span><\/td>\n<\/tr>\n
The indirect path of the Jnani<\/span><\/td>\n<\/tr>\n
The indirect path method<\/span><\/td>\n<\/tr>\n
The indirect path is difficult in Kali-yuga<\/span><\/td>\n<\/tr>\n
Understanding that the Name is the Primary Path<\/span><\/td>\n<\/tr>\n
Sadhya and Sadhana, and Upaya and Upeya are identical Paths and the Holy Name is Primary<\/span><\/td>\n<\/tr>\n
Chapter 2<\/span><\/td>\n<\/tr>\n
Deliberation on the chanting of the Holy Name<\/span><\/td>\n<\/tr>\n
The Greatness of Exclusive Bhajana<\/span><\/td>\n<\/tr>\n
Sri Hari Dasa, the Acarya of the Holy Name<\/span><\/td>\n<\/tr>\n
Symptoms of a Vaishnava<\/span><\/td>\n<\/tr>\n
The symptoms of a superior Vaishnava<\/span><\/td>\n<\/tr>\n
The symptoms of the highest Vaishnava<\/span><\/td>\n<\/tr>\n
The intrinsic nature of the Holy Name<\/span><\/td>\n<\/tr>\n
The Holy Name is eternally perfect<\/span><\/td>\n<\/tr>\n
The eternal form of Krishna<\/span><\/td>\n<\/tr>\n
The eternity of Krishna’s qualities<\/span><\/td>\n<\/tr>\n
The eternity of Krishna’s pastimes<\/span><\/td>\n<\/tr>\n
There is no difference between the spiritual Name, form, qualities and pastimes<\/span><\/td>\n<\/tr>\n
The Holy Name is the basis of everything<\/span><\/td>\n<\/tr>\n
The difference between a true Vaishnava and one who is a quasi-Vaishnava<\/span><\/td>\n<\/tr>\n
In the world of Maya, only the Name of Krishna and the Jiva are spiritual<\/span><\/td>\n<\/tr>\n
The difference between primary and secondary types of Holy Name<\/span><\/td>\n<\/tr>\n
Primary Names<\/span><\/td>\n<\/tr>\n
Secondary Names and their attributes<\/span><\/td>\n<\/tr>\n
The various results from primary and secondary Names<\/span><\/td>\n<\/tr>\n
The different results of the real Name and the semblance of the Name<\/span><\/td>\n<\/tr>\n
The fault of interruption or separation<\/span><\/td>\n<\/tr>\n
The two types of separation<\/span><\/td>\n<\/tr>\n
The Mayavada conception of the separation of tattvas regarding the Name<\/span><\/td>\n<\/tr>\n
The Name without separation is Suddha-nama<\/span><\/td>\n<\/tr>\n
When the Anarthas are destroyed and Namabhasa is rejected, the divine Name manifests<\/span><\/td>\n<\/tr>\n
One who has sraddha in the Holy Name is eligible for chanting. All potencies are within the Name<\/span><\/td>\n<\/tr>\n
There are no barriers regarding place, time or impurity etc. regarding the Name<\/span><\/td>\n<\/tr>\n
The Jivas of Kali-yuga who have firm faith in the Holy Name have the right to chant it<\/span><\/td>\n<\/tr>\n
Accepting those things that are favorable to the Holy Name and rejecting those that are unfavorable<\/span><\/td>\n<\/tr>\n
Chanting the Holy Name with unwavering concentration<\/span><\/td>\n<\/tr>\n
Chapter 3<\/span><\/td>\n<\/tr>\n
A deliberation on Namabhasa<\/span><\/td>\n<\/tr>\n
Namabhasa – Ignorance and anarthas are like clouds and fog<\/span><\/td>\n<\/tr>\n
The fog of ignorance creates confusion about spiritual reality<\/span><\/td>\n<\/tr>\n
The clouds of Anarthas – Thirst for material things, weakness of heart and offenses<\/span><\/td>\n<\/tr>\n
End of Namabhasa<\/span><\/td>\n<\/tr>\n
Relationship, Method and Realization<\/span><\/td>\n<\/tr>\n
Knowledge of one’s relationship with Krishna<\/span><\/td>\n<\/tr>\n
The result of Namabhasa<\/span><\/td>\n<\/tr>\n
The attainment of Vaikuntha of Namabhasa<\/span><\/td>\n<\/tr>\n
Indirect chanting, joking, disrespect and negligence \u2013 these are the four types of Namabhasa<\/span><\/td>\n<\/tr>\n
The two types of Sanketa Namabhasa, or indirect chanting<\/span><\/td>\n<\/tr>\n
Chanting as a joke<\/span><\/td>\n<\/tr>\n
Chanting without respect<\/span><\/td>\n<\/tr>\n
Chanting carelessly<\/span><\/td>\n<\/tr>\n
Chanting with Sraddha and chanting with negligence are two different types of Namabhasa<\/span><\/td>\n<\/tr>\n
Namabhasa destroys Anarthas and gives rise to Prema<\/span><\/td>\n<\/tr>\n
The difference between Namabhasa and Namaparadha<\/span><\/td>\n<\/tr>\n
Chaya and Pratibimba are two types of Abhasa – Chaya Namabhasa<\/span><\/td>\n<\/tr>\n
A reflected glimmer of the Holy Name<\/span><\/td>\n<\/tr>\n
The deception of Mayavada arises from Pratibimba Namabhasa<\/span><\/td>\n<\/tr>\n
This deceptive Pratibimba Namabhasa is actually Namaparadha<\/span><\/td>\n<\/tr>\n
The difference between Chaya Namabhasa and Pratibimba Namabhasa<\/span><\/td>\n<\/tr>\n
Mayavada and Bhakti – How Mayavada philosophy is the opposite of Bhakti and is an offense<\/span><\/td>\n<\/tr>\n
When the Mayavadi abandons his offense<\/span><\/td>\n<\/tr>\n
By stating that Bhakti is not eternal, Mayavada is offensive<\/span><\/td>\n<\/tr>\n
Through Namabhasa the Mayavadi obtains Sayujya, a Glimmer of Liberation<\/span><\/td>\n<\/tr>\n
A Mayavadi never attains eternal bliss<\/span><\/td>\n<\/tr>\n
He who chants Chaya Namabhasa does not follow deviant philosophies, but ultimately attains Suddha-nama<\/span><\/td>\n<\/tr>\n
Devotees must certainly abandon the company of Mayavadis<\/span><\/td>\n<\/tr>\n
Chapter 4<\/span><\/td>\n<\/tr>\n
Offenses to the Holy Name – Criticizing Sadhus<\/span><\/td>\n<\/tr>\n
The ten types of offenses against the Holy Name<\/span><\/td>\n<\/tr>\n
The First Offense – Criticizing Sadhus<\/span><\/td>\n<\/tr>\n
Explanation of the two symptoms of a Sadhu: the natural and marginal qualities<\/span><\/td>\n<\/tr>\n
Svarupa Laksana is the Chief Quality, and when Tatastha Laksana arises, they take shelter of That<\/span><\/td>\n<\/tr>\n
One does not become a Sadhu by the outward signs of Varnasrama and various types of attire \u2013 the symptom of a Sadhu is exclusive surrender to Krishna<\/span><\/td>\n<\/tr>\n
Symptoms of a Sadhu householder<\/span><\/td>\n<\/tr>\n
The qualities of the Sadhu who has renounced family life<\/span><\/td>\n<\/tr>\n
The only quality shared by both the head of the family and the renouncer<\/span><\/td>\n<\/tr>\n
One who criticizes a Sadhu who has surrendered exclusively to Krishna, because of his previous sins, or because of remaining traces of such deeds, is an offender of the Holy Name<\/span><\/td>\n<\/tr>\n
The quality of a Sadhu is that he takes exclusive shelter of Krishna, but it is arrogance to identify oneself as a Sadhu<\/span><\/td>\n<\/tr>\n
A few short words on how to decide who is a Sadhu<\/span><\/td>\n<\/tr>\n
A Vaishnava who is absorbed in the Name is a true Sadhu, and insulting him is an offense<\/span><\/td>\n<\/tr>\n
The power transmission of a Vaishnava<\/span><\/td>\n<\/tr>\n
To find fault with a Vaishnava is to criticize a Vaishnava – To find fault with his birth, his previous defects, those defects which have almost disappeared and his momentary defects<\/span><\/td>\n<\/tr>\n
A Sadhu who takes shelter of the Holy Name commits no offense against the Devas and Sastras<\/span><\/td>\n<\/tr>\n
The two types of bad association – Inappropriate association with women<\/span><\/td>\n<\/tr>\n
Who is attached to women?<\/span><\/td>\n<\/tr>\n
The Second Type of Bad Associations – Those who are not devotees of Krishna are of three types<\/span><\/td>\n<\/tr>\n
Those who declare that the condemnation of all these people is an insult to the Sadhus must also be rejected<\/span><\/td>\n<\/tr>\n
The glimmer of a Vaishnava, the materialistic Vaishnava, the marginal Vaishnava and the neophyte Vaishnava, all these words mean the same thing<\/span><\/td>\n<\/tr>\n
The Intermediate Vaishnava<\/span><\/td>\n<\/tr>\n
The highest Vaishnava<\/span><\/td>\n<\/tr>\n
An intermediate Vaishnava has to serve the Sadhus<\/span><\/td>\n<\/tr>\n
The materialistic devotee is qualified for Namabhasa<\/span><\/td>\n<\/tr>\n
The intermediate Vaishnava is qualified for the Holy Name, but must be cautious regarding offenses to the Name<\/span><\/td>\n<\/tr>\n
What should one do if one has offended a Sadhu?<\/span><\/td>\n<\/tr>\n
Chapter 5<\/span><\/td>\n<\/tr>\n
The offense of considering the Devas as independent<\/span><\/td>\n<\/tr>\n
The truth about Vishnu<\/span><\/td>\n<\/tr>\n
The different Vibhinnamsa expansions of Vishnu and the fifty qualities possessed by the Jiva<\/span><\/td>\n<\/tr>\n
Siva and other Devas are also Vibhinnamsa, but they are not ordinary Jivas since they possess fifty-five qualities<\/span><\/td>\n<\/tr>\n
The sixty qualities present in Vishnu<\/span><\/td>\n<\/tr>\n
Ignorant people consider Vishnu and other Devas to be equal<\/span><\/td>\n<\/tr>\n
The conclusion regarding the debate between various doctrines<\/span><\/td>\n<\/tr>\n
Duties of a Vaishnava family man<\/span><\/td>\n<\/tr>\n
How does a Vaishnava perform the Dharma of the householder?<\/span><\/td>\n<\/tr>\n
The rules for maintaining one’s life by observing the rules of the four Varnas<\/span><\/td>\n<\/tr>\n
The rules for people of low birth<\/span><\/td>\n<\/tr>\n
Living within Varna-Dharma, a resident of this world walks on the path of Bhakti<\/span><\/td>\n<\/tr>\n
The pure knowledge that Vishnu is no different from His Name and qualities<\/span><\/td>\n<\/tr>\n
The fallacious arguments and the offense of the Mayavadis<\/span><\/td>\n<\/tr>\n
The relationship between Vishnu and Brahma Tattva<\/span><\/td>\n<\/tr>\n
Understanding that Siva and Vishnu are no different<\/span><\/td>\n<\/tr>\n
The difference in the conduct and tendencies of a devotee and a Mayavadi<\/span><\/td>\n<\/tr>\n
The remedy for this offense<\/span><\/td>\n<\/tr>\n
Chapter 6<\/span><\/td>\n<\/tr>\n
Neglecting or disobeying the Guru<\/span><\/td>\n<\/tr>\n
The imprisoned Jiva must take shelter of an authentic Guru<\/span><\/td>\n<\/tr>\n
The Brahmanas and other superior Varnas should be accepted as Gurus if they are qualified<\/span><\/td>\n<\/tr>\n
The consideration of qualification is more important than Varna<\/span><\/td>\n<\/tr>\n
A householder who renounces his home should take shelter of a Guru who is not a householder<\/span><\/td>\n<\/tr>\n
The devotee who renounces his home should not reject his previous Guru<\/span><\/td>\n<\/tr>\n
One who takes refuge in renunciation should accept a Guru who is a renunciate<\/span><\/td>\n<\/tr>\n
Diksa and Siksa-Gurus should be given equal respect<\/span><\/td>\n<\/tr>\n
One must behave according to the teachings of the Adi-Guru of the Sampradaya<\/span><\/td>\n<\/tr>\n
One must accept a Guru within a Sampradaya<\/span><\/td>\n<\/tr>\n
One never gets maximum benefit by accepting the krishna-mantra from a Mayavadi<\/span><\/td>\n<\/tr>\n
Except a pure Vaishnava, no one else can be a Guru<\/span><\/td>\n<\/tr>\n
The principle of Guru<\/span><\/td>\n<\/tr>\n
Worship of the Guru<\/span><\/td>\n<\/tr>\n
What kind of faith should one have in the Guru?<\/span><\/td>\n<\/tr>\n
In what situation should one reject the Guru<\/span><\/td>\n<\/tr>\n
Before the Guru-Disciple relationship, they must examine each other<\/span><\/td>\n<\/tr>\n
After examining the pure Guru, one must accept them<\/span><\/td>\n<\/tr>\n
Ways of serving the Guru<\/span><\/td>\n<\/tr>\n
Chapter 7<\/span><\/td>\n<\/tr>\n
Criticizing the Sruti-sastra<\/span><\/td>\n<\/tr>\n
The Vedas are the only proof<\/span><\/td>\n<\/tr>\n
The ten fundamental teachings and nine proofs found in the Vedas<\/span><\/td>\n<\/tr>\n
Hari is the Supreme Truth, the Possessor of All Powers and the Incarnation of Rasa<\/span><\/td>\n<\/tr>\n
The principle of Jiva<\/span><\/td>\n<\/tr>\n
The two different types of Jiva are eternally bound and eternally liberated<\/span><\/td>\n<\/tr>\n
The conditioned Jiva<\/span><\/td>\n<\/tr>\n
The liberated Jiva<\/span><\/td>\n<\/tr>\n
The Jiva in relation to simultaneous unity and difference<\/span><\/td>\n<\/tr>\n
The seventh Prameya concerns Sambandha-jnana<\/span><\/td>\n<\/tr>\n
Abhideya, the Nine Processes of Bhakti<\/span><\/td>\n<\/tr>\n
The goal is Krishna-prema<\/span><\/td>\n<\/tr>\n
Criticizing the teachings of the Sruti is an offense<\/span><\/td>\n<\/tr>\n
The various philosophies that oppose the Vedas<\/span><\/td>\n<\/tr>\n
Those who study these philosophies criticize the Srutis<\/span><\/td>\n<\/tr>\n
All these doctrines insult the Srutis<\/span><\/td>\n<\/tr>\n
The Mayavadi philosophy, which is contrary to the Vedas, is the most corrupt<\/span><\/td>\n<\/tr>\n
Consulting the Srutis is the method of purification<\/span><\/td>\n<\/tr>\n
The Vedas only give instructions on pure Nama-bhajana<\/span><\/td>\n<\/tr>\n
The teachings of the Tamasika Tantras are opposite to the Vedas<\/span><\/td>\n<\/tr>\n
The need for mercy by Maya Devi<\/span><\/td>\n<\/tr>\n
The remedy for this offense<\/span><\/td>\n<\/tr>\n
Chapter 8<\/span><\/td>\n<\/tr>\n
The offense of interpreting the Holy Name<\/span><\/td>\n<\/tr>\n
The glories of Nama<\/span><\/td>\n<\/tr>\n
Krishna’s name is the greatest of all<\/span><\/td>\n<\/tr>\n
Those who use semantics with the Name certainly enter a hellish condition<\/span><\/td>\n<\/tr>\n
The Name results are real. There is no need to exaggerate them<\/span><\/td>\n<\/tr>\n
One should not abandon the idea that the results of karma are exaggerated<\/span><\/td>\n<\/tr>\n
The Name is spiritual, it does not need any interpretation<\/span><\/td>\n<\/tr>\n
With Namabhasa one obtains all the results of karma and brahma-jnana<\/span><\/td>\n<\/tr>\n
Those who doubt the results of Nama do not get any auspiciousness<\/span><\/td>\n<\/tr>\n
The Potency of The Name has Limitless Qualities which are Greater than the Potencies of Karma and Jnana<\/span><\/td>\n<\/tr>\n
The remedy for this Aparadha<\/span><\/td>\n<\/tr>\n
Chapter 9<\/span><\/td>\n<\/tr>\n
The mentality of committing offenses relying on the strength of the Holy Name<\/span><\/td>\n<\/tr>\n
Accepting the Name removes all Anarthas<\/span><\/td>\n<\/tr>\n
Previous sins and traces of sins flee very quickly<\/span><\/td>\n<\/tr>\n
Atonement is not required for those who engage in offenses out of foolishness<\/span><\/td>\n<\/tr>\n
Considering the new sins committed by one who has taken refuge in the Name and performing them on the strength of the Name<\/span><\/td>\n<\/tr>\n
The difference between acts performed by delusion and acts performed deliberately<\/span><\/td>\n<\/tr>\n
The sinner who takes refuge in Nama remains far away, he who is absorbed in thinking of sense gratification offends the Name<\/span><\/td>\n<\/tr>\n
A deceiver who makes a false display of faith in the Holy Name, but engages in sins renounces like monkeys do<\/span><\/td>\n<\/tr>\n
Those who cannot take refuge in the Name without duplicity will inevitably commit this offense<\/span><\/td>\n<\/tr>\n
Those people who chant Namabhasa and associate with such cheaters commit an offense<\/span><\/td>\n<\/tr>\n
The ten kinds of offenses cannot affect one who takes refuge in Suddha-nama<\/span><\/td>\n<\/tr>\n
How long does it take to become immune to this dangerous aparadha?<\/span><\/td>\n<\/tr>\n
The remedy for this offense<\/span><\/td>\n<\/tr>\n
Chapter 10<\/span><\/td>\n<\/tr>\n
Giving instructions on the Name to those who do not have Sraddha<\/span><\/td>\n<\/tr>\n
Resolute confidence in the Name makes you qualified<\/span><\/td>\n<\/tr>\n
One becomes an offender of the Name by offering it to a person who does not have Sraddha<\/span><\/td>\n<\/tr>\n
If someone without Sraddha asks for the Name, what is the correct course?<\/span><\/td>\n<\/tr>\n
The remedy for this offense<\/span><\/td>\n<\/tr>\n
The Lord’s instructions on this point<\/span><\/td>\n<\/tr>\n
The result of this offense<\/span><\/td>\n<\/tr>\n
Initially, faith should be given, then instructions on the Name can be given<\/span><\/td>\n<\/tr>\n
Chapter 11<\/span><\/td>\n<\/tr>\n
Equating the Holy Name with other auspicious activities<\/span><\/td>\n<\/tr>\n
The intrinsic nature of the Name<\/span><\/td>\n<\/tr>\n
Krishna’s feet are the focus. Those with different qualifications achieve many different types of results<\/span><\/td>\n<\/tr>\n
The intrinsic nature of karma: all other virtuous activities are completely material. The goal is transcendental<\/span><\/td>\n<\/tr>\n
Attaining the highest result through virtuous actions<\/span><\/td>\n<\/tr>\n
With these methods there is a delay in achieving perfection<\/span><\/td>\n<\/tr>\n
At the Time of Sadhana, Why is Hari-nama the Method?<\/span><\/td>\n<\/tr>\n
The Name is pure virtue. Because of their offenses, the Mayavadis consider the Name on par with any other auspicious activity<\/span><\/td>\n<\/tr>\n
The Name is both the means and the end<\/span><\/td>\n<\/tr>\n
Auspicious activities are the indirect means and Nama is the direct means<\/span><\/td>\n<\/tr>\n
The Name is beyond the senses<\/span><\/td>\n<\/tr>\n
The happiness of absorption and identification with Brahman is but a shadow of that bliss<\/span><\/td>\n<\/tr>\n
Other auspicious activities are different from the Holy Name<\/span><\/td>\n<\/tr>\n
The remedy for this offense<\/span><\/td>\n<\/tr>\n
Attachment to the name of Hari Dasa Thakura<\/span><\/td>\n<\/tr>\n
Why the Name is the Yuga-dharma in Kali-yuga<\/span><\/td>\n<\/tr>\n
Chapter 12<\/span><\/td>\n<\/tr>\n
Inattention as an insult to the Name<\/span><\/td>\n<\/tr>\n
Inattention as an insult to the Name<\/span><\/td>\n<\/tr>\n
Inattention is known as Pramada<\/span><\/td>\n<\/tr>\n
The three types of inattention<\/span><\/td>\n<\/tr>\n
If you have not reached Anuraga, you should chant the Name with great care<\/span><\/td>\n<\/tr>\n
The negligent Sadhaka cannot stabilize the mind<\/span><\/td>\n<\/tr>\n
The rules for being careful<\/span><\/td>\n<\/tr>\n
Another method, which does not lead to indifference<\/span><\/td>\n<\/tr>\n
Symptoms of inattention resulting from laziness<\/span><\/td>\n<\/tr>\n
Understanding the characteristics of distraction<\/span><\/td>\n<\/tr>\n
The method to abandon distraction<\/span><\/td>\n<\/tr>\n
Impatience<\/span><\/td>\n<\/tr>\n
The method<\/span><\/td>\n<\/tr>\n
It is necessary to make a lot of effort. One must chant the Name sincerely, without duplicitous pretenses, otherwise there will be an offense<\/span><\/td>\n<\/tr>\n
Chapter 13<\/span><\/td>\n<\/tr>\n
The offense of thinking in terms of ‘I’ and ‘mine’<\/span><\/td>\n<\/tr>\n
The need to surrender to the Name<\/span><\/td>\n<\/tr>\n
The various types of surrender<\/span><\/td>\n<\/tr>\n
When you surrender, you give yourself completely<\/span><\/td>\n<\/tr>\n
Taking refuge in the Name without surrender<\/span><\/td>\n<\/tr>\n
What is the basis of this?<\/span><\/td>\n<\/tr>\n
The method to give up this fault<\/span><\/td>\n<\/tr>\n
The symptoms of those who are free from the ten offences<\/span><\/td>\n<\/tr>\n
After a few days of chanting without offense, Bhava arises<\/span><\/td>\n<\/tr>\n
The stages of advancement<\/span><\/td>\n<\/tr>\n
Considering the opposite of this<\/span><\/td>\n<\/tr>\n
Expertise in Bhajana<\/span><\/td>\n<\/tr>\n
The gravity of Namaparadha<\/span><\/td>\n<\/tr>\n
The method of not committing Namaparadha<\/span><\/td>\n<\/tr>\n
Chapter 14<\/span><\/td>\n<\/tr>\n
Offenses to service<\/span><\/td>\n<\/tr>\n
The number of offenses to service<\/span><\/td>\n<\/tr>\n
The four types<\/span><\/td>\n<\/tr>\n
The thirty-two sevaparadhas<\/span><\/td>\n<\/tr>\n
Other lists in other Sastras<\/span><\/td>\n<\/tr>\n
One must avoid committing these offenses during Seva<\/span><\/td>\n<\/tr>\n
All Vaishnavas reject Namaparadha<\/span><\/td>\n<\/tr>\n
At the stage of Bhava-seva, Sevaparadha is negligible<\/span><\/td>\n<\/tr>\n
One who is engaged in meditation on the Name should perform Bhava-seva<\/span><\/td>\n<\/tr>\n
Chapter 15<\/span><\/td>\n<\/tr>\n
The Method of Bhajana<\/span><\/td>\n<\/tr>\n
An inquiry into Nama-rasa<\/span><\/td>\n<\/tr>\n
The Science of Rasa<\/span><\/td>\n<\/tr>\n
Cit-sakti reveals the supreme substance<\/span><\/td>\n<\/tr>\n
The nature of Maya-sakti<\/span><\/td>\n<\/tr>\n
The Jiva Sakti<\/span><\/td>\n<\/tr>\n
The two types of Jivas<\/span><\/td>\n<\/tr>\n
Rasa is the nature of Nama<\/span><\/td>\n<\/tr>\n
Rasa is the nature of Krishna\u2019s Form<\/span><\/td>\n<\/tr>\n
Rasa is the nature of Krishna’s Qualities<\/span><\/td>\n<\/tr>\n
Rasa is the nature of Krishna\u2019s Lila<\/span><\/td>\n<\/tr>\n
The nature of Bhakti<\/span><\/td>\n<\/tr>\n
The effects of Bhakti<\/span><\/td>\n<\/tr>\n
Alambana as causal element of Rasa<\/span><\/td>\n<\/tr>\n
Uddipana as the causal element of Rasa<\/span><\/td>\n<\/tr>\n
Anubhava is derived from Vibhava<\/span><\/td>\n<\/tr>\n
Rasa arises from Sthayi-bhava when activities in Vibhava are mixed with Sancari-bhava and Sattvika-bhava<\/span><\/td>\n<\/tr>\n
The gradual path to reach it<\/span><\/td>\n<\/tr>\n
The different qualifications and activities that lead to the path of Arcana, hearing and chanting<\/span><\/td>\n<\/tr>\n
The gradual process of hearing and chanting the Name<\/span><\/td>\n<\/tr>\n
The oneness of the Name, form and qualities<\/span><\/td>\n<\/tr>\n
Worship through meditation on one\u2019s mantra<\/span><\/td>\n<\/tr>\n
Worship through spontaneous meditation<\/span><\/td>\n<\/tr>\n
The abandonment of the subtle body and the attainment of Vastu-Siddhi<\/span><\/td>\n<\/tr>\n
That state cannot be described, it can only be experienced<\/span><\/td>\n<\/tr>\n
The Sadhana of Ekadasa Bhava<\/span><\/td>\n<\/tr>\n
The five phases of Bhava-Sadhana<\/span><\/td>\n<\/tr>\n
The initial stage of Sravana-Dasa<\/span><\/td>\n<\/tr>\n
The principle of Bhava<\/span><\/td>\n<\/tr>\n
Gradually reaching the stage of Varana-dasa<\/span><\/td>\n<\/tr>\n
It should be said to Sri Gurudeva what one\u2019s particular Ruci is<\/span><\/td>\n<\/tr>\n
If one’s Ruci is different, Gurudeva will present another type of Bhava<\/span><\/td>\n<\/tr>\n
One must inform Gurudeva about one’s Siddha Bhava<\/span><\/td>\n<\/tr>\n
Firm acceptance<\/span><\/td>\n<\/tr>\n
A Consideration of Impediments in Bhajana<\/span><\/td>\n<\/tr>\n
The stage of Apana-dasa<\/span><\/td>\n<\/tr>\n
The conditioned Jiva eventually reaches Bhava<\/span><\/td>\n<\/tr>\n
The Smarana-dasa stage: the difference between Vaidha and Raganuga Bhava. The need for the latter<\/span><\/td>\n<\/tr>\n
The gradual progress of the devotee following the path of Vaidha<\/span><\/td>\n<\/tr>\n
At the stage of Apana Dasa, there is no difference between those devotees who follow the path of Raganuga and those who follow Vaidha<\/span><\/td>\n<\/tr>\n
The five types of remembrance<\/span><\/td>\n<\/tr>\n
The moment when the stage of Bhava arises<\/span><\/td>\n<\/tr>\n
One\u2019s state of being at that moment<\/span><\/td>\n<\/tr>\n
In Apana-dasa, one attains Svarupa-Siddhi, and at the stage of Vastu-Siddhi, one’s subtle body is uprooted<\/span><\/td>\n<\/tr>\n
The results of Sadhana-Siddhi<\/span><\/td>\n<\/tr>\n
Perfection is achieved through the Name<\/span><\/td>\n<\/tr>\n
The process in brief<\/span><\/td>\n<\/tr>\n
Association with Sadhus, favorable isolation and a mood of determination<\/span><\/td>\n<\/tr>\n
The instruction of the Lord<\/span><\/td>\n<\/tr>\n
Hari Dasa Thakura is the assistant in the propagation of the Holy Name<\/span><\/td>\n<\/tr>\n
Glossary<\/span><\/td>\n<\/tr>\n
Kadacha Editions<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/div>\n
\u00a0<\/div>\n","protected":false},"excerpt":{"rendered":"

  Sri Harinama Cintamani a book in English by Bhaktivinode Thakura     Kadacha Edition PDF incuded     PDF in Kadacha Edition bookstore   It’s book no. 56 published by Kadacha Editions! \u00a0 Table of … Read More<\/a><\/p>\n","protected":false},"author":81,"featured_media":66498,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3,195,189],"tags":[262],"class_list":["post-65029","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-english","category-kadacha-books","category-kadacha-eng","tag-harinama-cintamani-eng"],"publishpress_future_action":{"enabled":false,"date":"2026-05-30 08:14:44","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/65029","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/81"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=65029"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/65029\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media\/66498"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=65029"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=65029"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=65029"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}