60 Sri-Caitanya-caritamrta

people neglect the importance of this system of Srauta-parampara, or receiving
knowledge by disciplic succession. In this age, people are prepared to argue
that they can understand that which is beyond their limited knowledge and
perception through so-called scientific observations and experiments, not knowing
that actual truth comes down to man from authorities. This argumentative
attitude is against the Vedic principles, and it is very difficult for one who
adopts it to understand that the holy name of Krsna is as good as Krsna Him-
self. Since Krsna and His holy name are identical, the holy name is eternally
pure and beyond material contamination. It is the Supreme Personality of
Godhead as a transcendental vibration. The holy name is completely different
from material sound, as confirmed by Narottama dasa Thakura. Golokera
prema-dhana, hari-nama-sankirtana: the transcendental vibration of hari-nama-
sankirtana is imported from the spiritual world. Thus although materialists who
are addicted to experimental knowledge and the so-called ‘“‘scientific method”
cannot place their faith in the chanting of the Hare Krsna maha-mantra, it is
a fact that simply by chanting the Hare Krsna mantra offenselessly one can
be freed from all subtle and gross material conditions. The spiritual world
is called Vaikuntha, which means “without anxiety.” In the material world
everything is full of anxiety (kuntha), whereas in the spiritual world (Vaikuntha)
everything is free from anxiety. Therefore those who are afflicted by a com-
bination of anxieties cannot understand the Hare Krsna mantra, which is
free from all anxiety. In the present age the vibration of the Hare Krsna maha-
mantra is the only process which is in a transcendental position beyond material
contamination. Since the holy name can deliver a conditioned soul, it is ex-
plained here to be sarva-mantra-sara, the essence of all Vedic hymns.

A name which represents an object of this material world may be subjected
to arguments and experimental knowledge, but in the absolute world a
name and its owner, fame and the famous, are identical, and similarly the
qualities, pastimes and everything else pertaining to the Absolute are also
absolute. Although Mayavadis profess monism, they differentiate between the
holy name of the Supreme Lord and the Lord Himself. For this offense of
namaparadha they gradually glide down from their exalted position of brahma-
jfana, as confirmed in the Srimad-Bhagavatam (Bhag. 10.2.32):

aruhya krcchrena param padam tatah

patanty adho 'nadrta-yusmad-ahghrayah
Although by severe austerities they rise to the exalted position of brahma-
jnana, they nevertheless fall down due to imperfect knowledge of the Ab-
solute Truth. Although they profess to understand the Vedic mantra, sarvarn
Rhalv idarn brahma (‘everything is brahman’’), they are unable to understand
that the holy name is also brahman. \f they regularly chant the maha-mantra,
however, they can be relieved from this misconception. Unless one properly
takes shelter of the holy name, he cannot be relieved from the offensive stage
in chanting the holy name.
