I

Nma-tattva

What is the Holy Name?

1.rla Prabhupda on the Holy Name1
The transcendental vibration established by the chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare /
Hare Rma, Hare Rma, Rma Rma, Hare Hare is the sublime method for reviving our transcendental
consciousness. As living spirit souls, we are all originally Krsna conscious entities, but due to our association
with matter from time immemorial, our consciousness is now adulterated by the material atmosphere. The
material atmosphere, in which we are now living, is called my, or illusion. My means "that which is not."
And what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we
are under the grip of her stringent laws. When a servant artificially tries to imitate the all-powerful master, he is
said to be in illusion. We are trying to exploit the resources of material nature, but actually we are becoming
more and more entangled in her complexities. Therefore, although we are engaged in a hard struggle to conquer
nature, we are ever more dependent on her. This illusory struggle against material nature can be stopped at once
by revival of our eternal Krsna consciousness.
Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare is the transcendental process for reviving this original, pure
consciousness. By chanting this transcendental vibration, we can cleanse away all misgivings within our hearts.
The basic principle of all such misgivings is the false consciousness that I am the lord of all I survey.
Krsna consciousness is not an artificial imposition on the mind. This consciousness is the original, natural
energy of the living entity. When we hear this transcendental vibration, this consciousness is revived. This
simplest method of meditation is recommended for this age. By practical experience also, one can perceive that
by chanting this mah-mantra, or the Great Chanting for Deliverance, one can at once feel a transcendental
ecstasy coming through from the spiritual stratum. In the material concept of life we are busy in the matter of
sense gratification, as if we were in
' from "The Science of Self-realization", Chapter 5
the lower, animal stage. A little elevated from this status of sense gratification, one is engaged in mental
speculation for the purpose of getting out of the material clutches. A little elevated from this speculative status,
when one is intelligent enough, one tries to find out the supreme cause of all causes-within and without. And
when one is factually on the plane of spiritual understanding, surpassing the stages of sense, mind, and
intelligence, he is then on the transcendental plane. This chanting of the Hare Krsna mantra is enacted from the
spiritual platform, and thus this sound vibration surpasses all lower strata of consciousness-namely sensual,
mental, and intellectual. There is no need, therefore, to understand the language of the mantra, nor is there any
need for mental speculation nor any intellectual adjustment for chanting this mahmantra. It is automatic, from
the spiritual platform, and as such, anyone can take part in the chanting without any previous qualification. On a
more advanced stage, of course, one is not expected to commit offenses on the grounds of spiritual
understanding.
In the beginning, there may not be the presence of all transcendental ecstasies, which are eight in number.
These are: (1) being stopped as though dumb, (2) perspiration, (3) standing up of hairs on the body, (4)
dislocation of voice, (5) trembling, (6) fading of the body, (7) crying in ecstasy, and (8) trance. But there is no
doubt that chanting for a while takes one immediately to the spiritual platform, and one shows the first symptom
of this in the urge to dance along with the chanting of the mantra. We have seen this practically. Even a child
can take part in the chanting and dancing. Of course, for one who is too entangled in material life, it takes a little
more time to come to the standard point, but even such a materially engrossed man is raised to the spiritual
platform very quickly. When the mantra is chanted by a pure devotee of the Lord in love, it has the greatest
efficacy on hearers, and as such this chanting should be heard from the lips of a pure devotee of the Lord, so that
immediate effects can be achieved. As far as possible, chanting from the lips of nondevotees should be avoided.
Milk touched by the lips of a serpent has poisonous effects.
The word Har is the form of addressing the energy of the Lord, and the words Krsna and Rma are forms of
addressing the Lord Himself. Both Krsna and Rma mean "the supreme pleasure," and Har is the supreme
pleasure energy of the Lord, changed to Hare in the vocative. The supreme pleasure energy of the Lord helps us
to reach the Lord.
The material energy, called my, is also one of the multifarious energies of the Lord. And we, the living
entities, are also the energy, marginal energy, of the Lord. The living entities are described as superior to
material energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises;

but when the superior marginal energy is in contact with the superior energy, Har, it is established in its happy,
normal condition.
These three words, namely Hare, Krsna, and Rma, are the transcendental seeds of the mah-mantra. The
chanting is a spiritual call for the Lord and His energy, to give protection to the condi tioned soul. This chanting
is exactly like the genuine cry of a child for its mother's presence. Mother Har helps the devotee achieve the
Lord Father's grace, and the Lord reveals Himself to the devotee who chants this mantra sincerely.
No other means of spiritual realization is as effective in this age of quarrel and hypocrisy as the chanting of the
mah-mantra:

Hare Krsna Hare Krsna Krsna Krsna Hare Hare

Hare Rma Hare Rma Rma Rma Hare Hare
2. The Glories of the Holy Name
The holy name of Krsna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krsna Himself,
the reservoir of all pleasur. Krsna's name is complete, and it is the form of all transcendental mellows. It is not
a material name under any condition, and it is no less powerful than Krsna Himself. Since Krsna's name is not
contaminated by the material qualities, there is no question of its being involved with my. Krsn s name is
always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of
Krsna and Krsna Himself are identical.'
I do not know how much nectar the two syllables "Krs-na" have produced. When the holy name of Krsna is
chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the
holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart,
it conquers the activities of the mind, and therefore all the senses become inert.2
Chanting the holy name is the chief means of attaining love of Godhead. This chanting or devotional service
does not depend on any paraphernalia, nor on on s having taken birth in a good family. By humility and
meekness one attracts the attention of Krsna. That is the verdict of all the Vedas. Therefore if one becomes very
humble and meek, he can easily attain the lotus feet of Krsna in this age of Kali. That is the fulfillment of all
great sacrifices, penances and austerities because when one achieves ecstatic love of Godhead, he attains the
complete perfection of life. Therefore whatever one does in executing devotional service must be accompanied
with the chanting of the holy name of the Lord.3
The holy name is non-different from Krsna, the Supreme Personality of Godhead, and whenever it is chanted
without offenses by anyone, Krsna appears personally on the tongue of that person. Therefore, the devotee says
"What is the use of only one tongue? I
' Padma Purna, quoted in Cc. Madhya 17.133 (See page 210 for the Sanskrit loka.)
2
rla Rpa Gosvm in Vidagdha-mdhava 1.15; quoted in Cc. Antya 1.99 (See page 250 for the Sanskrit
loka.)
3
rla Jva Gosvm in Blvakti-sandarbha 2.70; quoted in Cc. Antya 4.71, p.
desire millions of tongues. And what is the use of only two ears? With them, I can perceive too little of Krsna's
transcendental nature. I desire millions of ears."
As the Brhan-Nradya Purrana emphasizes, chanting the holy name is not only the most powerful, but
also the most suitable method of attaining spiritual knowledge in kali-yoga':
In this age of Kali there is no alternative, there is no alternative, there is no alternative for spiritual progress
than the holy name, the holy name, the holy name of the Lord.'
This is confirmed in the Kali-santarana Upanisad, which presents a conversation between Nrada Muni3
and Lord Brahm~. This conversation took place at the beginning of kali-yuga.
Nrada Muni asked Brahm: "How can the fallen souls be liberated in kali-yuga?"
Brahm answered: "This is the real secret of all Vedic scriptures, which helps you to cross the miserable ocean
of kali-yoga. Simply through the chanting of the names of the Supreme Personality of Godhead, Nryana, men
are purified in this age of Kali."
Nrada Muni again asked: "Which name is it?"
Brahm answered: "Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare / Hare Rma, Hare Rma, Rma
Rma, Hare Hare. These 16 names, composed of 32 syllables, are the only means to counteract the destructive
influences of kali-yoga. After having studied the Vedas, we cannot find a method of religion more appropriate
for this age than the chanting of Hare Krsna. Thus the mah-mantra, consisting of 16 names, destroys the gross
and subtle material coverings

' Kali-yoga: "the age of quarrel"; the last one in the cycle of four periodically changing ages. Kali-yuga started
about 5,000 years ago; it is characterized by the decrease of all good qualities of man, thus making spiritual
practice very difficult.
2
Brhan-nradya Parna 3.&.126; quoted in Cc. di 7.71, p. and 7.120, p. (See page 221 for the Sanskrit
loka.)
3
Nrada Muni: a son of Brahm and pure devotee. He is constantly travelling in his spiritual body throughout
the universes in order to preach the glories of Lord Krsna.
4
Brahm: the first-created living being in the universe. He is a pure devotee of the Lord and is entrusted with the
creation of the universe.
of the jva'. Then, the Supreme Lord r Krsna will appear in front of him, as the brilliant beams of the sun after
the clouds are dispelled."2
The effects of the holy name are described by rla Santana Gosvm:
All glories, all glories to the all-blissful holy name of r Krsna, which causes the devotee to give up all
conventional religious duties, meditation and worship. When somehow or other uttered even once by a living
entity, the holy name awards him liberation. The holy name of Krsna is the highest nectar. It is my very life and
my only treasure.;
In the Brhad-Visnu Purna, it is said:
Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able
to commit.`'
The holy name displays its force even when chanted unknowingly or unintentionally. In this connection, the
story is told of a Muslim who had contracted severe enteritis after eating spoilt meat. Following the call of
nature, he ran into the wood. But he was too weak to be able to get on his feet after evacuating. All this had been
perceived by a wild boar which regarded human excrements as a delicious meal and was impatiently waiting to
swallow it. Finally, the wild boar could no longer control its senses. It attacked the poor man and pierced his
heart with its tusks. Dying, the Muslim cried, "Harama!"
Harama, an Arabic word, means something like "cursed". In this word, the syllables of the holy name, "Rma",
are contained. Thus, the Muslim unintentionally chanted the holy name and attained moksa5. This is the result
of chanting the holy name unconsciously, just for one time. We can hardly imagine how effective it is to chant
1

Java, jvtm: the eternal, individual soul.

Kali-santarana Upanisad 2-7; quoted in Cc. di 3.40, p. and 7.76, p. (See page 223 for the Sanskrit loka.)
3
Brhad-bhgavatmrta 1.9; quoted in Cc. Antya 4.71, p. (See page 212 for the Sanskrit loka.)
quoted in SB. 6.2.7, p. (See page 207 for the Sanskrit loka.) Moksa, or mufti: liberation from material
existence.
2

the holy name constantly and consciously.

In the Caitanya-caritmrta, we hear:
Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If
one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead.'
As long as we are on the platform of nma-apardha or nmabhsa, our chanting will not always be tasteful.
But simply by continuing to chant we will certainly make an experience of Krsna's real nature. rla Rpa
Gosvm compares this to a patient suffering from jaundice:
The holy name, character, pastimes, and activities of Krsna are all transcendentally sweet like sugar candy.
Although the tongue of one afflicted by the jaundice of avidy (ignorance) cannot taste anything sweet, it is
wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his
tongue, and his disease is gradually destroyed at the root.3
In the Brhad-Visnu-sahasra-nma-stotra, one thousand names of Visnu4 are enumerated. As there are so many
names of God, the question may arise which name should be chanted. In this connection, the following verse is
spoken by Lord iva to his wife Durg:
I chant the holy name of Rma, Rma, Rma and thus enjoy this beautiful sound. This holy name of
Rmacandra is equal to one thousand holy names of Lord Visnu.
The Brahmnda Purna adds:

Cc. Antya 4.71 (See page 202 for the Bengali loka.) z Nma-apardha: the stage of chanting with offenses.
Nmbhsa: the "clearing stage" of chanting, where the offenses gradually diminish.
These terms will be explained later in detail.
3
Upademrta 7
4
Visnu: the form of Krsna who is dealing with the material creation.
2

The pious results derived from chanting the thousand names of Visnu three times can be attained by only one
repetition of the holy name of Krsna.'
In other words, one name of Krsna is three times as powerful as the name of Rma, and one name of Rma
is equal to one thousand names of Visnu. This gives a hint to the importance of the names of Krsna and Rma.
There is a relationship between the chanting of the holy name and the different levels of devotional service.
It is possible to recognize a Vaisnava by the manner of his chanting, as explained by Lord Caitanya:
A first-class Vaisnava is he whose very presence makes others chant the holy name of Krsna.2
rla Prabhupda is such a first-class Vaisnava. By his mercy alone are people able to chant Krsna's holy name:
Whenever they come across a devotee of the Hare Krsna movement in public, they may exclaim, "Oh, here's a
Hare Krsna!", and in this way begin to chant.
' See page 217 for loka and reference of both verses.
2
Cc. Madhya 16.74

3. The Meaning of the Holy Name

It is an offense to interpret the meaning of the holy name according to on s own conception. One should
adopt the explanation given by rla Prabhupda and the scriptures:
The Hare Krsna maha-mantra consists of 32 syllables and three different names: Hare, Krsna and Rma.
"Krsna" means "the allattractive". The syllable krs is the attractive aspect of the Lord and na is derived from the
word nanda, "spiritual bliss". Thus the name of Krsna contains God's most attractive and pleasant aspect. The
Nirukti dictionary renders a further explanation: krs means either "to draw" or "the entire existence", and na
stands for "terminatio'. "Krsna", therefore, also means "He who draws the conditioned souls to Him" and "He
who finishes the material existence of birth and death."
"Rma" means "spiritual enjoyment". It is a name of r Balarma, but also of r Rmacandra'. In
Hyderabad, two sannyasis2 of our movement discussed the question whether the name "Rma" truly refers to the
one or the other. Finally they asked rla Prabhupda for his siddhnta (conclusion). rla Prabhupda answered,
"As to Vaisnava authorities, there is no difference between Balarma and Rmacandra, for both are God. Thus,
'Rma' can mean Balarma and Rmacandra as well."
"Hare" is the vocative case (addressing form) of "Hari". This is another name of Krsna: "He who grants
liberation". The name "Hare", however, also refers to another personality. When
' Balarma: the first expansion of Krsna; from Him all other expansions and incarnations are generated. In
Vrndvana, He is the elder brother of Krsna. Rmacandra: the incarnation of Krsna in the treta-yoga (the second
of the four ages). He exhibited all the qualities of a perfect king and is worshipped until today.
2
Sannys: a person in the renounced order of life.
ukadeva Gosvm recited the rrnad-Bhagavatam, he avoided pronouncing this name: Radha, or rmat
Rdhrn'.
For, had the two syllables r-dh directly passed his lips, ukadeva Gosvm would immediately have fallen
into transcendental ecstasy. As soon as he spoke the name of rmat Rdhrn, the most excellent of all gopsZ,
he became so overwhelmed by remembering Her that he could not continue to speak. Therefore he only once
mentioned the word rdhitah, "a certain gop who worships Krsna the best". This is the only reference to
rmat Rdhrn in the rmad-Bhgavatam3. ukadeva Gosvm never pronounced the name "Rdh" itself,
because otherwise he would have been unable to finish his advises to Mahrja Parksit in form of the rmadBhgavatam. Another name of Rdhrn is Har, and "Hare" is again the vocative case of this name. Thus,
"Hare" refers either to Lord Hari or to rmat Rdhrn.
Concluding, we can say that the mah-mantra expresses the following prayer: "Oh energy of Krsna (Hare,
Rdhe), oh Krsna, please engage me in Your devotional service."

Hare Krsna Hare Krsna means addressing Them, "O my Lord, O my Lord's energy." So when you address
somebody, you want to ask for something. So if they reply, "Yes, why you are calling?" then we're calling,
"Please engage me in Your service." This is the prayer.
' Rdhrn: the eternal consort of Krsna. She is the embodiment of Krsna's internal energy (hldin-akti) and
the topmost of all devotees of Krsna. Krsna is always worshipped together with Rdhrn.
2
Gop: a cowherd girl. Here the young daughters of the inhabitants of Vrndvana are meant, who share the
mellow of conjugal love (mdhurya-rasa) with Krsna. They are recognized by r Caitanya Mahprabhu as the
topmost devotees of the Lord.
3
In SB. 10.30.28; this loka is quoted and explained in Cc. Madhya 8.100.
4
lecture from 2/12/74 in Bombay
5
See Chapter VII (page 152) for a further discussion on the meaning of the Hare Krsna mah-mantra.
In this way, rla Prabhupda explained the meaning of the Hare Krsna rah-mantra, and we should carefully
avoid to concoct our own interpretation.'

4. The Effects of the Holy Name

ceto-darpana-mrjanam bhava-mah-dvgni-nirvpanam
reyah-kairava-candrik-vitararvam vidy-vadh-jvanam
nandmbudhi-vardhanam prati-padam prnmrtsvdanam
sarvtrna-snapanam param vijayate r-krsna-sankrtanam
Let there be all victory for the chanting of the holy name of Lord Krsna, which can cleanse the mirror of the
heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that
spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting
of the holy name of Krsna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone
and enables one to taste full nectar at every step.'
This verse mentions seven transcndental results which are attained by chanting the holy name:
1. Ceto-darpana-mrjanam: The mirror of the heart is purified. The material mind resembles a mirror covered
by the dust of innumerable material impressions. They are collected in many lives and prevent one from
recognizing the eternal spiritual form of the soul. The "dust grains" on the mirror of the mind are subtle. They
consist mainly of desires to enjoy separately from Krsna, and of bad habits or anarthas. The original, spiritual
mind, however, is free from the dust of material coverings, and by chanting the holy name, this dust is removed
and the spiritual state of the mind is re-established. This spiritual mind allows one to recognize the real form of
the self. Srla Prabhupda described this state as awakening from an evil dream.
2. Bhava-mah-dva-agni-nirvpanam: Chanting extinguishes the sufferings of the tremendous blazing fire of
material existence. In the daily morning prayers the spiritual master is addressed:
' r Caitanya Mahprabhu in r iksstaka 1
The spiritual master is receiving benediction from an ocean of mercy. Just as a cloud pours water on a forest
fire to extinguish it, so the spiritual mastr delivers the materially affected world by extinguishing the blazing
fire of material existence.'
This fire of material existence is extinguished by the "nectarean rain" of the holy name, and the holy name is
received from the spiritual master. Therefore, rla Prabhupda said that the most important instruction of the
spiritual master is to chant sixteen rounds daily.
3. reyah-kairava-candrik-vitaranam: Chanting resembles the cooling moon rays which cause the white lotus
of good fortune (or auspiciousness) be burst into bloom. A white lotus flower fully blossoms when it is touched
by the moon rays. Similarly, the moonlight of the holy name reveals all auspicious things to the serious chanter,
and even if one chants on the nmbhsa stage-which is not yet the perfected stage-he will be freed from all
past sins which make him suffer.
4. Vidy-vadh-jvanam: Chanting is the life and soul of all knowledge. The Sanskrit word vadh means
"bride": In the heart of a devotee who chants the holy name, bhakti-dev2, the bride of the Lord, appears,
together with her two sons named knowledge and renunciation. Chanting evokes transcendental knowledge in
the heart and naturally relieves one from the unhealthy grip of material attachments.
5. nanda-ambudhi-vardhanam: Chanting arises the auspicious ocean of transcendental life. This means that the
whole spiritual life develops from one's chanting, like a big tree which grows out of a seed.

6. Prati-padam prna-amrta-svdanam: On every step, chanting conveys perfect, sublime nectar. rla
Bhaktivinoda Thkura writes in this connection:
The holy name is the bud of the flower of divine love, and is the very abode of astonishing mellows. Such is the
power Krsna manifests that when His holy name starts to blossom a little further it then reveals His own divine
' r Gurv-astaka 1
2
Bhakti-dev: the personified form of bhaki, or devotional service to Krsna.
forms and qualities. Thus my heart is abducted and taken directly to Krsna. Blossoming fully, the flower of the
holy name takes me to Vraja and reveals to me His own love-dalliance. This name gives to me my own eternal
spiritual body, keeps me right by Krsna's side, and completely destroys everything related to this mortal frame
of mind. The name of Krsna is a transcendental touchstone, a mine of all devotional mellows. It is eternally
liberated and the embodiment of pure rasa'. When all impediments to the pure chanting of the holy name are
taken away and destroyed, then my happiness will know its true awakening. 2
7. Sarva-tma-snapanam: Chanting has a cooling and refreshing effect on every one. The desire to enjoy
material life in its utmost extent is like a spreading fever, or fire, which affects the condi tioned soul and tempts
him to act sinfully, even against his own will. r Krsna explains in the Bhagavad-gita:
It is lust only, which is born of contact with the material mode of passion and later transformed into wrath, and
which is the all-devouring sinful enemy of this world.3
By chanting the holy name, however, this fever is lowered and thus one's material life ends. One who is always
sincerely engaged in hearing and chanting the holy name will be able to remember the Lord in the hour of death.
Then he will be elevated
to the spiritual kingdom.
' Rasa: "mellow"; the particular loving mood or attitude relished in the exchange of love with Krsna.
2
r Nma-mhtmya 6-8 (See page 104 for the Sanskrit song.)
3
Bg. 3.37

5. The Holy Name is the yoga-dharma

In this age of Kali there is no religious principle other than the chanting of the holy name, which is the essence
of all Vedic hymns. This is the purport of all scriptures.'
The chanting of the holy name is the yuga-dharma, the religious process for the present age of Kali. The
rmad-Bhgavatam explains the different ages of the world and their corresponding yugadharmas as follows: 2
1. Satya-yoga: meditating on Visnu;
2. Treta-yoga: performing sacrifices;
2. Dvpara-yoga: worshipping the Deity3 of the Lord; and
3. 4. Kali-yoga: chanting the holy name of the Lord.
Thus, whatever result was obtained in the other ages by their respective yuga-dharmas can be obtained in kaliyoga simply by chanting the Hare Krsna mah-mantra. There is a special reason for this, which is explained by
Lord Caitanya Mahprabhu:
In this age of Kali, the holy name of the Lord, the Hare Krsna mahmantra, is the incarnation of Lord Krsna.
Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly
delivered.`'
An interesting statement in this regard is found in rla Bhaktivinoda Thkura's r Krsna-samhit.5 He
describes that after analyzing people's level of advancement, the past compilers of the scriptures have
established the appropriate holy names to deliver one in the different ages. They are called traka-Brahmanma.6 Although the conditions of life decrease from age to age, there is yet
' r Caitanya Mahprabhu in Cc. di 7.74 (See page 222 for the Bengali loka.)
2
SB. 12.3.52 (See page 219 for the Sanskrit loka.)
3
Deity: an authorized form of the Lord which is worshipped on the altar.
4
Cc. di 17.22 (See page 222 for the Bengali loka.)
5
at the end of the introduction
6
btra-ka-giving liberation.
a progression in those mantras, in terms of the devotional mellows (rasa) which they provide.'
The holy names to deliver one in the first age, satya-yoga, are as follows:

nrya ya-par ved nryarta-parksarah

nryana-par muktir nryana-par gatih
Lord Nryana is the supreme goal of all knowledge, language and liberation. He is the supreme destination.
This prayer expresses feelings of awe and reverence before the opulence of the Absolute Truth in the form of
Nryana. Thus in satya-yoga, the mood of devotion was pure nta-rasa (neutrality) and a little dsya-rasa
(servitorship).
For the next age, treta-yoga, the following traka-Brahma-nma was compiled:
rma nryannanta mukunda madhusdana
krsna keava kamsre hare vaikuntha vmana
[I worship the Supreme Lord by His names] Rma, Nryana, Ananta, Mukunda, Madhusdana, Krsna, Keava,
Kamsri, Hari, Vaikuntha, and Vmana.
These are all names of the Lord which again invoke Lord Nryana's prowess. However, the names of
Madhusdana ("the killer of the Madhu demon") and Kamsri ("Kamsa's foe") indicate the rasa of friendship
(sakhya). For Krsna's friends it is natural to address Krsna in this way. Thus in treta-yoga, full dsya-rasa and a
reflection of sakhya-rasa are present, but the mood of veneration is still prevalent.
In dvpara-yoga, the age before kali-yoga, the following mantra was chanted for liberation:
' The five rasas mentioned are described in detail in the "Nectar of Devotio', Chapter 32.
hare murre madhu-kaitabhre
gopla govinda mukunda aure
yajea nryana krsna visno
nirrayam mm jagada raksa
Oh Lord Hari, foe of the demons Mura, Madhu and Kaitabha; oh Gopla, Govinda, auri; oh Mukunda who
awards liberation; oh Nryana, Lord of all sacrifice; oh Krsna, oh Visnu, Lord of the universe, please protect
me, since I have no other shelter.
The names that are mentioned in this verse aim towards Krsna, who is the shelter of unsheltered persons. In this
stage there is a predominance of nta, dsya, sakhya, and vtsalya rasas.
The trnka-Brahma-nma for the age of Kali, finally, is no one else then the Hare Krsna mah-mantra:
Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rma Hare Rma Rma Rma Hare Hare
rla Bhaktivinoda Thkura thus concludes by establishing the exceptional position of the Hare Krsna mahmantra:
These are the topmost sweet names of the Lord. There is no prayer [for shelter or liberation] in this mantra, but
provocation for all rasas mixed with intimate attachment. There is no mention of the Lord's prowess or giving of
liberation. This mantra reveals only that a soul has an indescribable attraction for the Supreme Soul by the
thread of love. These names are for those who are on the path of madhurya-rasa (conjugal attraction, the highest
of all rasas). Constant deliberation on these names are the best form of worshipping the Lord.

III
Nma-apardha

Chanting on the offensive Stage

The Effects of nma-apardha
The repeated chanting of the holy names of Krsna should bring us very quickly to the stage of pure love of God;
we should become free from material desires and attain perfection. If these signs do not manifest at all, or only

very gradually, it has to be concluded that we are still committing offenses against the holy name of the Lord.
Which are these serious offenses that deprive us of the fruits of our spiritual activities, and how can they be
avoided?
In a conversation with Nrada Muni, the great sage SanatKumra describes ten different kinds of offenses:
1. Offense: To blaspheme the devotees who have dedicated their lives for propagating the holy name of the
Lord.
2. Offense: To consider the names of the demigods like iva or Brahm to be equal to, or independent of, the
name of Lord Visnu.
3. Offense: To disobey the orders of the spiritual master.
4. Offense: To blaspheme the Vedic literature or literature in pursuance of the Vedic version.
5. Offense: To consider the glories of chanting Hare Krsna to be imagination or exaggeration.
6. Offense: To give some interpretation on the holy name of the Lord.
7. Offense: To commit sinful activities on the strength of the holy name of the Lord.
8. Offense: To consider the chanting of Hare Krsna one of the auspicious ritualistic activities offered n the
Vedas as fruitive activities (karma-knda).
9. Offense: To instruct a faithless person about the glories of the holy name.
10. Offense: a) To not have complete faith in the chanting of the holy names and to maintain material
attachments, even after understanding so many instructions on this matter.
b) To be inattentive when chanting the holy name.1

' Padma Purna, Brahma-khanda 25.15-18 (See page 244 for the Sanskrit lokas.)
By committing offenses against the holy name, we lose our taste for spiritual activities; we just won't feel
any pleasure in hearing, chanting and performing devotional service. We are like a person affected with high
fever who finds it impossible to eat delicious food. Such a person, however, can be cured in due course of time,
by proper medicine and a suitable diet. Then the body will be able to eat the usual food again. Similarly, through
continuous, long-lasting spiritual practice the devotee can nullify the consequences of Nma-apardha and
regain his taste for the holy name. Through repeated hearing and chanting, and through other processes, pure
love of Godhead is revealed step by step, as described by rla Rpa Gosvm:
In the beginning one must have a preliminary desire for self realization. This will bring one to the stage of
trying to associate with persons who are spiritually elevated. On the next stage one becomes initiated by an
elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional
service. By execution of devotional service under the guidance of the spiritual master, one becomes freed from
all material attachment, attains steadiness in self-realization, and acquires a taste for hearing about the Absolute
Personality of Godhead, r Krsna. This taste leads one further forward to attachment for Krsna consciousness,
which is matured in bhva, or the preliminary stage of transcendental love of God. Real love of God is called
prema, the highest perfectional stage of life.'
In the following, we will discuss each of the offense, by dealing with three questions:
1. What is the constitution of the offense? What "substances" are
they made of?
2. How is it committed?
3. How can it be rectified?
' Bh.r.s. 1.4.15-16 (See page 188 for the Sanskrit lokas.)

1. Offense
To Blaspheme the Devotees Who have Dedicated their Lives for Propagating the Holy
Name of the Lord
(satm nind nmnah paramam apardham . . .)'
It is not wonderful for persons who have accepted the transient material body as the self to engage always in
deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall
down. They are diminished by the dust of the feet of great personalities.2
By chanting the holy name, the bhakti-lat, the seed of devotional service, is growing in our heart. We have
to cultivate it steadily, until it finally reaches the lotus feet of Krsna, which means until we are completely Krsna
conscious. The offense of blaspheming a devotee is compared to a wild elephant that treads down all the plants
in the garden of devotional service and tramples on them without distinction.
If the devotee commits an offense at the feet of a Vaisnava while cultivating the creeper of devotional service in
the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way
the leaves of the creeper are dried. The gardener must defend the creeper by fencing it all around so that the
powerful elephant of offenses may not enter.3

What is a sdhu?
First we have to ask who is a sdhu, or a Saintly Person. Is he a man with a long beard? No. The principal
quality of a sdhu is his full surrender to Krsna. The subsidiary qualities like being merciful, tolerant, equal to
all, etc. succeed the principal one. At times we see Indian sdhus smiling friendly at everybody, but not all of
1

See page 244 for the Sanskrit lokas.

These words hurled the fully enraged Sat towards her father Daksa; SB. 4.4.13.
3
Cc. Madhya 19.156-157 (see page 242 for the Bengali lokas). In this passage of r
Caitanya-caritamrta (Madhya 19.151-164), Lord Caitanya gives a vivid description of the bhakti-lat.
2

them are devotees of Krsna; on the other hand there may be devotees who do not appear to be very friendly and
sometimes even chastise others. If these devotees, however, possess the principal quality, complete surrender to
Krsna, then they are sdhus.
This principal quality of a devotee, called svarpa-laksana, is present in every devotee, whereas all the other
qualities-tatasthalaksana-vary from devotee to devotee. They are automatically developed if someone has fully
surrendered to Krsna and is engaged in devotional service. r Caitanya Mahprabhu enumerates them as
follows:
Devotees are always (1) merciful, (2) humble, (3) truthful, (4) equal to all, (5) faultless, (6) magnanimous, (7)
mild and (8) clean. They are (9) without material possessions, and (10) they perform welfare work for everyone.
They are (11) peaceful, (12) surrendered to Krsna and (13) desireless. They are (14) indifferent to material
acquisitions and are (15) fixed in devotional service. They (16) completely control the six bad qualities'. They
(17) eat only as much as required, and they are (18) not inebriated. They are (19) respectful, (20) grave, (21)
compassionate and (22) without false prestige. They are (23) friendly, (24) poetic, (25) expert, and (26) silent.z
In essence, a pure devotee can be recognized by his constant chanting of Krsna's holy names. He regards himself
lower than the straw in the street, more tolerant than a tree, and he is always ready to offer respect to others,
without expecting honor from others. For such a devotee, the holy name bestows pure love of God.
There are four kinds of offenses against devotees which have to be strictly avoided:
1. A devotee should not be criticized for his social background. We may sometimes hear, "He comes from the
labor class, he has never really learnt anything. He cannot even quote Shakespeare." Or in India we often hear,
"These Western Vaisnavas are all mlecchas and Yavanas', they are not at all qualified." This attitude has to be
' lust, anger, greed, envy, illusion and madness
2
Cc. Madhya 22.78-80
given up.
2. A devotee should not be criticized for past sins or faults which he has committed in this lifetime.
3. A devotee should not be criticized for an unintentional sin (accidental falldown).
4. A devotee should not be criticized for the traces of previous sinful habits, for example when his memory is
damaged from having taken undesirable substances. Another example might be someone who was very

sensuous previously but who now focuses all his sensuous desires on the prasdamZ of the Lord, thereby eating
impressive quantities.

Three Types of Vaisnavas

To complete our understanding, the three kinds of Vaisnavas in relation to the holy name should be mentioned:
1. Uttama-adhikr: He is a pure devotee who sees Krsna everywhere and knows that everything rests in Him.
His life is completely centered around the holy name; thus he is able to taste the pure nectar of the holy name.
One should serve him and learn from him.
2. Madhyama-adhikr: He is aware of the importance of the devotees of the Lord and is always seeking their
association. He knows Krsnas position as the Supreme Personality of Godhead, and that of the living entities as
His eternal servants. He feels compassion for the ignorant and evades the company of atheists. Because he is a
preacher, he is very dear to Krsna. One should. keep company with him.
' Mlecchas: outcaste meat eaters. Indians call Western people by this name, because they don't follow any rules
of Vedic culture.
Yavanas: descendents of an ancient ksatriya dynasty who have abandoned their
Vedic background and adopted mleccha culture.
Z Prasdam: sanctified food, offered in devotion to Lord Krsna.
3. Kanistha-adhikr: He is also called vaisnava-prya, "next to a Vaisnava". He is a weak reflection, the
shadow, of a devotee. His faith is meager, and although he worships the Deity of the Lord, he is not engaged in
any service for the Vaisnavas. He chants nmbhsa, and one should offer him obeisances in the mind.'

The Importance of Associating with Devotees

Strikingly enough, the very first offense refers to the blaspheming of devotees. Why are devotees so important
for our chanting of Hare Krsna?
The answer is that r Krsna personally appears in the heart of a pure Vaisnava, together with bhakti
(devotion), hldin (His pleasure-giving potency), and samvit (His knowledge-giving potency). By associating
with such a pure Vaisnava, one also receives this bhakti. It can even be felt how bhakti exudes from the body of
such a devotee.
I will never forget when I bowed down my sinful head before rla Prabhupda for the first time. It was at
the London airport at two o'clock in the morning; the flight was delayed and I was very tired. In these early days
I had many difficulties in the temple. I seriously wondered whether I should really continue to associate with the
devotees at all, as I had many bad habits and my false ego was often hurt by them. I wanted to make my
decision dependent on the meeting with rla Prabhupda. Suddenly I heard the devotes shout, "Jaya
Prabhupda!". I could not see him yet, but I observed some special influence or energy full of excitement at the
customs behind the frosted windowpane. That could only be rla Prabhupda!
Then he turned around the corner. Such a strong effulgence emanated from rla Prabhupda that it appeared
like thousands of suns rising simultaneously. This is my only way to describe the scene. Previously I had made
up my mind to look at him as long as possible, but now I just prostrated myself on the ground.
' See "The Nectar of Devotion", Chapter 3, for a detailed description on this topic. See also "The Nectar of
Instruction", Text 5.
I remembered descriptions in the Bible of the "burning thornbush" in which God appeared, and that it was not
recommended to stare into it for one would be blinded.
The influence of rla Prabhupda was so strong, that I foolishly thought of protecting myself! When I
finally dared to look up, I looked right into his smiling face, which seemed to say a big "Welcome." rla
Prabhupda had mercifully stopped to great me. When he had passed, I got up, tear-stained, and knew, "Now my
material life is over." I could feel how the bhakti energy exuded from the body of a pure Vaisnava.
It is said that there are three objects which can help us to attain bhakt, since they have come into direct
contact with a pure devotee: his food remnants, the water which has washed his lotus feet, and the dust from his
lotus feet. They should be especially worshipped and accepted. If one is able to catch and hold this bhakti
energy in his heart and develop faith in it, then bhakti will evolve as a matter of course and bestow ecstasy.
In this way, devotion will swiftly appear in the heart, causing one to chant, and then, by the power of the holy
name, all good qualities will manifest in the devotee.

There are also very pragmatic reasons for associating with devotees: They remind us of Krsna by talking about
Him, or engaging us in His service, and by inspiring and sometimes correcting us.
In other words, association with genuine devotees can help us
advance on the path of bhakti!

Causes for vaisnava-aparadhas

The next question is how vaisnava-apardhas (offenses against devotees) can originate. There are several
causes, for example, judging devotees by material standards, feeling envious of them or finding faults with
them. But the main cause is asat-sanga, undesired association with other persons, because in the association of
materialists we lose bhakti. Asat-saga can be subdivided into two classes:
1. Portentous association with women that is contrary to the Vedic tradition. This means to associate with
women other than one's wife, outside of a Vedic marriage, just to satisfy one's senses, or simply to desire sensual
association. (The same principle applies, of course, to women who have association with lusty men.) Another
undesirable habit is to keep company with husbands who are dominated by the strong sensual desires of their
roves.
2. Association with four kinds of non-devotees:
a) Myvds who believe that the Lord and the living entity are temporary and that the Lord's
transcendental Deity form is material, and who think that in the end all is one;
b) Hypocrites who pretend to be devotees in order to make a living;
c) People who just hanker after sense enjoyment and have an envious, quarrelsome character; and
d) Atheists who do not believe in any form of God.
These two types of asat-saga are the cause for criticizing devotees. One should even avoid the association of
those who criticize devotees for not wanting to keep company of non-devotees!
But what about devotees living outside of a temple community? Don't they keep almost exclusively the
company of non-devotees? The scriptures are practical, not fanatical. They discuss three ways of association:
1. To give association,
2. To take association, and 3. To have social dealings.
If one happens to be in a situation where he cannot give association-that is, talk about Krsna conscious subjectshe can externally behave normally according to social customs and inwardly keeps one's spiritual vision.
However, one should avoid to "take" association, that is, to allow oneself to become influenced by non devotee
values etc.
Our appreciation for the devotees will decrease by undesirable association (asat-saga), so that some time or
other we may commit offenses. And these offenses can completely destroy our bhakti. Let us therefore seriously
endeavor to avoid criticizing others. To do so, we have to learn to become tolerant and also to grant every body
what we claim for ourselves: namely to be accepted as we are.

Three Kinds of vaisnava-apardhas

What about criticism and blasphemy in the mind? rla Prabhupda explains in the rmad-Bhgavatam that
in kali-yuga sinful activities performed only in the mind are not counted as offenses. Nonetheless, three kinds of
offenses have to be mentioned: (1) offenses in the mind, (2) offenses with words, and (3) offenses through
activities.'
Generally, offenses develop in the mind and are expressed later on the gross level. Frst one thinks, "You
fool!"; then one says, "You fool!"; and finally, after having waited before the shower for ten minutes, one pushes
someone else out of the shower. In this way offenses arise successively: First in thinking, then in feeling, and
finally in acting.
The Skanda Purna warns us to beware of the following offenses against Vaisnavas, which include offenses
committed with body, mind, and words:
My dear King, if one derides an exalted devotee, he loses the results of his pious activities, his opulence, his
reputation and his sons. Vaisnavas are all great souls. Whoever blasphemes them falls dow to the hell known as
Mahraurava. He is also accompanied by his forefathers. Whoever kills or blasphemes a Vaisnava and whoever
is envious of a Vaisnava or angry with him, or whoever does not offer
' They are demonstrated by the story of Bhrgu Muni in the Krsna Book, Chapter 88.

him obeisances or feel joy upon seeing a Vaisnava, certainly falls into a hellish condition.'

In the Caitanya-bhgavata, it is stated:

Lord Caitanya said, "All living entities in the countless universes are My eternal servants. Therefore every
living being that hurts or abuses another living being, will be destroyed. Even a sannys who blasphemes an
innocent person will fall down and lose all his piety.
Then Lord Caitanya raised His golden arms and declared to the whole world, "just give up the tendency to
criticize others, and chant: Hare Krsna Hare Krsna Krsna Krsna Hare Hare / Hare Rma Hare Rma Rma
Rma Hare Hare! I will personally liberate every one who chants the name of Krsna without criticizing others."
When the assembled devotees heard Caitanya Mahprabhu speaking like this, they exclaimed with full joy,
"Jaya! Jaya! Jaya!"
However, by the mercy of Lord Caitanya the first kind of offensenamely offenses committed in the mindhave been extinguished. Only offenses committed by word or action are taken into consideration. On the other
hand, simply thinking positively in reference to devotees or to devotional service is already taken into account.
That is Lord Caitanya's special mercy.

How Can vaisnava-apardhas be Rectified?

If anyone offends a devotee in a moment of delusion or madness, he should honestly repent, go to the offended
devotee and seriously beg for forgiveness. Because the devotee is merciful by nature, he will forgive the
offender. rla Prabhupda explains in the rmad-Bhgavatam, "By offering sincere obeisances to someone,
one obliges the heart of that person." Such is the beauty and important power of a serious obeisance.
If one realizes that he has not appreciated a Vaisnava properly and has offended him for various reasons, it is
best not to wait too long, but to approach him immediately and offer obeisances unto him.
' quoted in Cc. Madhya 15.261, p. (See page 243 for the Sanskrit loka.)
But one should also consider the reason of this advice: The Vaisnavas are very dear to Krsna, and only through
them it is possible to advance spiritually. Therefore, one should not delay to repent. Else, one will remain in a
contaminated state of mind for long time. In this attitude one commits further offenses and thus enters into a
vicious circle.
Questions
1. What are the characteristics of a Vaisnava?
2. Name the three kinds of offenses against Vaisnavas.
3. Why do the Vedic scriptures glorify the sdhu so much and emphasize that one should keep company with
him?
4. List the different kinds of bad association. 5. How can sdhu-nind be overcome?
6. List the different kinds of Vaisnavas?

2. Offense
To Consider the Names of Demigods Like iva or Brahm to be Equal to, or
Independent of, the Name of Lord Visnu (ivasya r-visnor ya iha guna-nmdi
sakalam)
What distinguishes the holy names of Krsna from the names of the demigods? First of all, it must be understood
that Lord Visnu is not subjected to the laws of the material world. He is the form of full consciousness and
knowledge, and although He is the powerful controller of the material world, He exists eternally beyond the
three modes of nature. Krsna in Goloka Vrndvana' is the original Visnu who possesses the above mentioned
sixty-four transcendental qualities. Nryana and the three purusa-avatras3 are attributed with 60 of them,
whereas the jvas, the living entities, have only up to 50 qualities, to a minute extent. Because the demigods are
also jvas, they possess the same 50 qualities, but to a greater extent. Lord iva, who takes a position between
the jvas and Lord Visnu, is characterized by five additional attributes.
All of them, however, the purusa-avatras and the jvas, among which are the demigods, obtain their qualities
from Krsna, in the same way as an electric bulb receives its energy from the power station. Different bulbs can,
according to their wattage, transform that power in different ways-some can radiate with 1000 watts, others only
with 10 watts. Similarly, the living entities are able to reflect a part of Krsna's attributes to different percentages.
But they all, including iva, Brahm and Nryana, receive their qualities from Krsna. Consequently, they
cannot be equal to Him.

A second reason is the identity of Krsna's name with Krsna Himself, a transcendental fact that is not applicable
to the demigods, what to speak of lower living entities. Krsna's name, His form, His qualities, and so on, should
never be considered to be separate from Him. He is non-dual. As the Complete Whole, He is the Absolute Truth.
' Goloka: "the land of the cows'; another name for Vrndvana where Krsna is tending the cows.
2
See page 34.
3
Purusa-avatras: the different Visnu-forms in the material world: Mah-Visnu, Garbhodakay-Visnu, and
Ksrodakay-Visnu.
If someone out of ignorance is attached to a dualistic concept of God, he can attain at best the nmbhsa
stage of chanting, but will never obtain prema, pure love of Krsna. Only by the mercy of a bona fide spiritual
master, who is absorbed in Krsna consciousness, can one overcome his anarthas and receive the pure name
through a stepwise purifying process.
Although the European culture is less familiar with the idea of demigod worship, one might still wonder how
to treat the demigods properly. For this, it is necessary to understand why demigod worship is recommended in
the Vedic scriptures: This is done in order to give certain people at least the faith in something higher. A devotee,
on his part, sees the demigods in their real position: They are servants of the Lord, and thus he respects them and
offers them prasdam of the Lord.

How Can the Second Offense be Rectified?

The second offense should be rectified by repenting sincerely, taking shelter of Visnu-and by never
committing this offense again. If one remembers Krsna, His name, and the chanting of His Name, this offense
will gradually vanish.

3. Offense
To Disobey the Orders of the Spiritual Master (guror avaj)
Finally, after having traveled through innumerable bodies amongst the 8,400,000 different forms of life, the
spirit soul gets the chance to accept a human body. This happens either due to natural evolution or by dint of
unintentionally performed pious activities (ajta-sukrti). Only in this very rare human form of life are spiritual
activities possible. The destination of the demigods and residents of the heavenly planets is to experience the
reactions of their previous pious activities. Likewise, animals are bound by the reactions of their previous karma
and are deeply absorbed in gross ignorance, which obstructs them from independently performing pious
activities. No form of life other than the human body is appropriate to lead a spiritual life and to serve the
Supreme Lord.'
The temporary nature of the human body is an irrevocable fact. If one does not endeavor very carefully to
become self-realized, he will return to the cycle of repeated birth and death. An intelligent person will therefore
use his rare opportunity and accept a spiritual master who can lead him to ri Krsna, the Supreme Lord. By his
merciful instructions, the spiritual master aims to elevate us to the spiritual platform.
The third offense is to disobey the orders of the spiritual master. The ri Harinma-cintmani begins the
explanation of this offense by describing the characteristics of a bona fide spiritual master, thus enabling us to
recognize such a person. sannys-the determining factor is his ability to liberate the living entity from the

Characteristics of a Bona Fide Spiritual Master

The qualified spiritual master knows Krsna and controls his senses. His principal qualification is that he
understands the science of Krsna. Whether a brhmana, a dra, a householder or a
' This topic is discussed by r Caitanya Mahprabhu in His teachings to rla Rpa Gosvm, starting in Cc.
Madhya 19.151.

cycle of birth and death.'

In the rmad-Bhgavatam it is stated'- that a spiritual master is he who has realized the conclusions of the
scriptures and can convey them to others. One who cannot deliver his dependants from the path of repeated birth
and death should never become a spiritual master.3 It is not enough to be a good speaker. As long as one is not
firmly fixed in spiritual life, he cannot be a spiritual master. This is illustrated by the following story:

Once a mother went to a sdhu with her diabetic son. Although she had tried everything before, nobody
could dissuade her son from eating sugar. Thus, hoping that the sdhu's word would impose weight upon her
son, she asked for his help. But all the sdhu said was, "I cannot render this advice to your son. Come back in
one week!" After one week the mother returned with her son, and the sdhu said very rigorously, "Do not eat
sugar again, otherwise you will kill yourself!" The boy answered, "If you tell it, I will immediately stop eating
sugar!" Amazed, the mother asked the sdhu, "Why didn't you say that a week ago?" "Well", replied the sdhu,
"at that time I was eating sugar myself."
We can see how important it is for a spiritual master to teach by example and to be Brahma-nistha, firmly
situated in spiritual life. Otherwise he cannot induce others to give up their material life and begin with spiritual
life.

Three Kinds of Spiritual Masters

There are three different kinds of gurus. The dks-guru, the initiating spiritual master, gives the Krsna
mah-mantra and the gyatr-mantra4 (by brhmana initiation). The iks-guru gives spiritual instructions.
' See Cc. Madhya 8.128.
2
SB. 11.3.21 (also Mundaka Upanisad 1.2.12)
3
This is stated by Lord Rsabhadeva in SB. 5.5.18.
4
Gyar: a mantra given by second or brhmana initiation.
Both should be regarded as equally important. One can accept many iks-gurus simultaneously, but only
one dks-guru, one initiating spiritual master can be accepted. An example is found in Krsnadsa Kavirja
Gosvm, who at the end of each chapter of his r Caitanya-caritmrta offers obeisances to several spiritual
masters. Krsnadsa Kavirja Gosvm received dks initiation from one spiritual master, but he received
instructions from several iks-gurus.
The third kind of guru is very special: The founder-crya within a sampradya (disciplic succession) is a
spiritual master who has formulated fundamental directions, or who has re-strengthened and expanded the
sampradya by establishing a specific spiritual movement. Therefore, he is regarded the most important iksguru of the whole sampradya-even for the succeeding generations. rla Prabhupda is such a founder-crya.
The unique, particular position of the founder-crya is explained in r Harinma-cintmani as follows:
A devotee must understand that the previous crya, the original spiritual master of the sampradya, is the
iks-guru, and only his teachings are to be accepted and not those of any other scholar or teacher. The teachings
left by the founder-crya of the sampradya are to be especially honored. He is to be respected as the crown
jewel of all spiritual masters. His perfect philosophical conclusions have to be adopted by every member of the
sampradya; all contradicting teachings must be rejected. One should only accept his teachings and
conclusions, and non other, and one should not receive spiritual initiation in any other disciplic succession.
In his r Caitanya-magala, Locana Dsa Thkura describes how Nrada Muni once came to Vrndvana to
meet with r Krsna Caitanya Mahprabhu. Nrada Muni saw how Lord Caitanya Mahprabhu was personally
worshipped by rmat Rdhrn and her associates from one side, and by Rukmin Mahrn and her
associates in Dvrak' from the other side. They all prepared an opulent mah-abhiseka for r Caitanya
Mahprabhu.
Nrada Muni expressed his worries about the conditioned souls who had forgotten their eternal, loving
service for r Krsna in the universe of the four-headed Brahm. Thereupon, Lord aitanya Mahprabhu,
summoning all his present maidservants, declared:
In every age I appear in the material world to deliver the saints and re-establish religion. Without
understanding the purpose of My advent, the ignorant people continue to commit sinful activities. It hurts Me
that after satya-yuga sinful activities gradually increase with the progress of the ages. Seeing the appealing
condition of kaliyuga, I feel compassionate and personally incarnate in order to manifest My love.
Now without considering anything else, everyone just come with me, and we'll destroy the sinful activities
of the age of Kali. With the powerful weapon of nma-sakrtana I'll cut the hard knots of demoniac desires
from the heart of everyone.
Even if the sinners reject religion or flee to foreign countries, still they will get the mercy. I will send My
senpati-bhakta3, My supreme commanding devotee, to go there and deliver them.
I will inundate the entire universe with My love. Not a pinch of misery or lamentation will remain. I will
freely give My ecstatic love to the demigods, and all moving and non-moving living entities."4
This description of the especially empowered senpati-bhakta clearly refers to His Divine Grace rla A.C.
Bhaktivednta Swami Prabhupda, the founder-crya of the International Society for Krsna-consciousness
(ISKCON). rla Prabhupda preached Krsna-consciousness in a very special way; his style was unique. He
imparted Vedic knowledge to the West on the basis of the preceding cryas, by extracting the essential points

' Dvrak: a town built by Krsna in the ocean. There, He performed His pastimes as King and husband of 16,108
Queens, headed by Rukmin Dev.
2
9bhiseka: a foot washing ceremony to worship an elevated guest (like the guru). Mah means "especially
great, opulent or powerful".
3
Senpati-bhakta: "supreme commanding devotee'; especially empowered devotee who spreads the sankirtana
movement all over the world. (sen-army; pati commander.)
4
r Caitanya-magata, Stra-khanda 2
from all sampradyas and peerlessly explaining them. In this way he revealed the mature conclusions of the
whole spiritual science of the Vedas. This achievement cannot be described in words. Moreover, he converted
this knowledge, according to place, time and circumstances, into a language which could be understood by his
audience.
Thus, he initiated the "fallen western mlecchas and Yavanas" into the chanting of Vedic mantras, if they
were qualified-a step, which no one had dared to do before him. To rla Prabhupda, we also owe today's
custom that women and men are accepted in the same rama' to practice spiritual life
Simultaneously, Srla Prabhupda gave us excellent protecting instructions. He very much stressed proper
spiritual practice. He especially emphasized that one should chant the Hare Krsna mahmantra as often as
possible. As will be seen later, he actually instructed us to chant twenty-four hours a day if possible, that is, our
service allowing so.
One should always be faithful and loyal towards the instructions and conclusions of the founder-crya. One
should avoid to receive teachings from other sources, since they may imply different directions and cause
bewilderment and havoc on one's spiritual path. One should only follow a iks- or dks-guru who very
faithfully follows the teachings of the founder-crya.

How Should One Respect the Spiritual Master

The question may arise how to properly respect the spiritual master, in order to avoid an offense against him.
First, both the dksguru and the iks-guru must be understood as intimate servants of Krsna. They are
manifestations of His energy. One should never mistakenly regard the guru as an ordinary person. Krsna has
sent him to the disciple as his eternal spiritual master, and he should always be worshipped as a dear servant of
the Lord.
' rama: here the place in the temple where the brahmacrs live.
The spiritual master should always be worshipped before one starts to worship Krsna. He should be offered a
nice seat, shoes, foot-bathing, cloth, etc. Then, with his permission, the Deities of r r Rdh and Krsna can
be worshipped. Food should first be offered to the Deities and then to the spiritual master. Then the prasdam
may be offered to other Vaisnavas. One cannot worship Rdh-Krsna without the permission of the spiritual
master. Before chanting the holy names, one should also remember the spiritual master and his instructions. It
helps to invoke his presence by prayer while chanting.
There are further statements in the Vedas. One should, for example, respect his bed (i.e. one should not sit or lie
down on his bed), as well as his seat, his shoes, his vehicle of transport, the water from his foot-bathing, and his
picture, or photograph. Furthermore, in the presence of one's guru one should not worship another person as
guru.
Moreover, one should accept the spiritual master as his lord and master and follow his words. By seeing him,
one should prostrate himself on the floor. One should glorify the guru in a loud voice ("Jaya rla
Prabhupda!"), and one should never fail to abide by his orders. One should accept the remnants of his food as
prasdam, and one should never discuss topics in the presence of the guru if he does not like to hear them. One
should very humbly surrender to the lotus feet of the guru, and one should act in such a way that he is satisfied.
By following these injunctions, while performing sarikrtana of Krsna's name, one will attain all perfections.

Initiation
Now an important question arises which of course affects many new Bhaktas and Bhaktins': How will I be
initiated?
Initiation is given after having received knowledge about the holy name from the guru, when full faith in the
holy name has developed in the heart. This is again an indication how the qualification of a Vaisnava are
' Bhakta and Bhaktin: a new devotee who follows the process of Krsna consciousness but is not yet initiated.

related to his chanting the holy name. One who chants with full faith is qualified for initiation, because he has
received, and can appreciate, the most important present from the spiritual master: the holy name

How and Why does the Third Offense appear?

Whenever we see the spiritual master with mundane vision and consider him an ordinary human being, the third
offense appears. Because the spiritual master walks amongst us-like one of us - we need to be careful not to
commit this disastrous offense by treating him like an ordinary person. The best is to concentrate on his lectures
and spiritual instructions and not on his physical appearance, which seems to be like ours. To equate the guru
with an ordinary human being is wrong because the body of an advanced devotee is different from an ordinary
person's body-as it is fully spiritualized due to his full engagement in devotional service.

How Can the Third Offense be Rectified?

The third offense can be very easily committed, by failing to follow one of the many instructions received
from the spiritual master.
If one has rejected or disrespected a bona fide nma-dks-guru because of bad company or contact with
nonsensical literature, one should immediately give up such unfavorable company and literature and, repenting
piteously, fall at the guru's lotus feet. Since the guru is very merciful, he will re-establish a fallen disciple in his
former position. By continuing to chant, the disciple will attain prema, pure love of God.
This is the wonderful feature of the third offense: While approaching the bona fide spiritual master, one can
always count on his mercy. Of course, one should endeavor to extinguish the causes of one's disrespect and not
commit this offense again and again. This is strongly emphasized by Nrada Muni:
One must conquer the modes of passion and ignorance by developing the mode of goodness', and then one
must become detached from the mode of goodness by promoting oneself to the platform of uddha-sattva. All
this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In
this way one can conquer the influence of the modes of nature.3
Even if the heart is filled with passion and ignorance and one repeatedly undergoes difficulties in his
spiritual life, one is promoted to the platform of goodness just by worshipping the spiritual master. Thus one can
completely conquer the influence of the modes.
"What is the greatest offense?" a devotee once asked r Prabhupada, who answered:
The first offense is if you accept guru and again disobey him, then what is your position? You are not a
gentleman. You promise before guru, before Krsna, before the fire, that "I shall obey your order; I shall execute
this,' and again you do not do this. Then you are not even a gentleman, what to speak about being a devotee.
This is common sense.4
' Tamo-guna (mode of ignorance), rajo-guna (mode of passion), and sattva-guna (mode of goodness): the three
modes of material nature which bind the living entity. All material phenomena, physical and psychical, are
constituted as a combination of these modes.
2
uddha-sattva: the platform of pure goodness, unaffected by the three modes of
nature
3
to King Yudhisthira; in SB. 7.15.25
4
lecture from 11 / 2 /75

4. Offense
To Blaspheme the Vedic Literature or Literature in Pursuance of the Vedic Version
(ruti-stra-nindanam)
The Four Defects in the Human Acquisition of Knowledge
Why has Krsna given us the Vedic literature and why should we accept the four Vedas as they have been
revealed to us by Krsna?
The process to gain knowledge with one's own resources is obstructed by the four natural faults of the human
being:
1. Bhrama: the propensity to commit errors ("To err is human"). This happens when the senses are not fully
attentive.

2. Pramda: to be subject to illusion. This is due to imperfect sense perception: One sees something, but it is
something different.
3. Vipralips: the propensity to cheat oneself and others. In other words, things are reported in a different way
as they have been perceived.
4. Kranptava: imperfect senses and imperfect mind.
The own senses can therefore not be relied on as absolute authority. Especially in spiritual affairs the senses are
very limited. They cannot perceive anything but unconscious matter. Without Krsna's help, the spiritual platform
would be completely inaccessible. Therefore, Krsna gave us the four Vedas which are beyond the four faults of
our senses. They enable us to proceed towards the spiritual goal. Thus through the Vedas, ignorance is
extinguished and transcendence is revealed.

The Teachings of the Vedas

The contents of Vedic philosophy may be summed up in the following nine points:
1. There is only one Supreme Lord.
2. The Lord is omnipotent, equipped with all energies.
3. Krsna is rasa-mrti, the source of all rasas (mellows). He eternally resides in His holy abode and bestows
blissful pleasure unto all living entities.
4.The jvas (living entities) are the Lord's eternal parts and parcels. They are unlimited in number,
infinitesimal,but fully conscious.
5. Although the jvas are eternal, some of them are bound in the
temporary material universe, attracted by illusory pleasures.
6. Other jvas are eternally liberated. They worship Krsna and live with Him in the spiritual world, experiencing
prema, pure love of God.
7. Krsna exists with all His potencies-the material energy, the jva-energy, and the energies of the spiritual
world. He exists with his transcendental form, His name, His qualities, His 11s, and is simultaneously one and
different from everything (acintya-bhedbheda-tattva)'. This is possible by Krsna's unlimited power.
The living entity who understands the principle of acintyabhedbheda-tattva recognizes himself as an eternal
servant of Krsna and knows that he is like a beam, or spark, of the original sun, r Krsna-simultaneously one in
quality but different in quantity.
8. The Vedas describe the nine-fold process of devotional service (sdhana-bhakti), which is subdivided into
vaidhi-bhakti, devotional service following the rules and regulations, and rgnugabhakti2, spontaneous loving
service. These nine processes, and the devotees who performed them perfectly, are as follows3:
' a-cintya-inconceivable; bheda-different; a-bheda-nondifferent; tattva-the true principle. This doctrine has been
established by Lord Caitanya Mahprabhu.
2
vaidhi-according to vidhi (rules and regulations); rga-anuga-following one's rga (spiritual emotions).
3
They are described by the great devote r Prahlda Mahrja to his father Hiranyakaipu in SB. 7.5.23-24.
ravanam
krtanam
smaranam
pda-sevanam
arcanam
vandanam
dsyam
sakhyam
tma-nivedanam

Hearing
Chanting
Remembering
serving the lotus feet of the Lord
worshipping the Deity
offering prayers
becoming a servant of the Lord
becoming a friend of the Lord
complete surrender to the Lord

Mahrja Parksit
ukadeva Gosvm
Prahlda Mahrja
Laksmev
Prthu ahrja
Akrra
Hanumn
Arjuna
Bali Mahrja

The perfect example of a devotee who impeccably performed all nine processes is Mahrja Ambarsa.'
The first seven of these nine processes belong to vaidhi-bhakti, They establish sambandha-jna.2 The last two,
sakhyam and tma-nivedanam, are performed in rgnuga-bhakti and explain abhidheya and prayojana. The
most important process in devotional service is chanting Hare Krsna.
9. Th ultimate goal and the original position of the jva is to be situated in bhakti or prema, pure love of God.
By engaging in pure devotional service, the living entity will attract the mercy of r Krsna,and thus attain this
stage of krsna-prema. Pure devotional service is characterized by the eagerness of the devotee to always serve
Krsna in a favorable attitude. Without being satisfied by anything else, he is constantly endeavoring to in crease
this loving devotion. Pure devotional service is free from the desire of fruitive activities or empiric knowledge.
The Vedas recommend the cultivation of devotional service by taking complete shelter at the holy name.

These nine items are based on the Vedas, which are considered to be the source of all true knowledge.
' His exemplary devotional service is described in SB. 9.4.18-20.
2
The terms sambandha, abhidheya and prayojana are explained on page 96.

Why is it an Offense against the Holy Name to Blaspheme the Vedas?

The question may be raised how this offense is related to the chanting of the holy name. The answer is that the
Vedas ,~emphasize the chanting of the Lord's name as a means to attain the Supreme Personality of Godhead.
Even the greatest personalities in the spiritual sky are always engaged in chanting the holy name. Since the
Vedas consider the chanting of the holy name as the most important process, it is a great offense to criticize the
Vedas, because then the holy name is criticized as well.

How Should the Vedic Conclusions be Applied?

The sum total of all Vedic conclusions results in pure devotional service by which the_ a living entity attains
pure love of God. Whenever the principal teachings of the Vedas can be applied, it would be wrong to use
secondary teachings instead. From the beginning to the end the Vedas emphasize the importance of the syllable
"om"' and of the holy name. By chanting the holy name, the living entity attains the supreme spiritual realm.
Because the pure devotees always seek the shelter of the holy name, the complete Vedic knowledge is revealed
to them and they attain pure love of Krsna step by step.

How Can the Fourth Offense be Rectified?

If one blasphemes the Vedic scriptures by mistake, one should openly repent and offer obeisances to the
scriptures. With great respect one should offer flowers and Tulas leaves to the rmadBhgavatam and the other
Vedic literature. Because the rmadBhgavatam contains the essence of the Vedas, it is an incarnation of Krsna
and will bestow unlimited mercy upon the sincerely repentant offender. One should develop full faith that his
live will be successful if he follows the scriptures that describe the glories of r Bhagavn', the Supreme
' Om: the sacred syllable that represents the absolute truth (-> Bg. 7.8, 9.17).

Personality of Godhead. This advice is given in the rmad-Bhgavatam itself. The Bhagavad-gt also stresses
the importance of following the scriptures:
He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor
happiness, nor the supreme destination. One should therefore understand what is duty and what is not duty by
the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be
elevated.2
In conclusion, we should follow the scriptures which describe the glory of the Supreme Personality of Godhead.
At the same time, the rmad-Bhgavatam reminds us to avoid blaspheming other religious scriptures-such as
the Bible, the Koran or the Talmud by giving a nice example:
Just as the honeybee takes nectar from all flowers, big and small, an intelligent human being should take the
essence from all religious scriptures.;

Questions
1. What is a founder-crya?
2. At which point of time are we qualified for initiation?
3. Why is it detrimental to criticize the Vedic scriptures? How is this offense related to the chanting of the holy
name?
' Bhagavan: "He who possesses all opulence'; the Supreme Lord who is the reservoir of six kinds of opulence in
fullness, namely: strength, fame, wealth, knowledge, beauty, and renunciation. (See Bg. 10.1, p.)
2
Bg. 16.23-24
3
This verse is spoken by a saintly avadhuta brhmana to King Yadu; in SB. 11.8.10.

5. Offense
To Consider the Glories of Chanting Hare Krsna to be Imagination or Exaggeration
(artha-vda)
Some people consider it a great exaggeration when they read in the scriptures that by chanting the holy name
only once, one is freed from more sins than he is ever able to commit. Did you not also ask yourself at times, "I
have been chanting more than once, but still I am full of so many faults"?
Skeptics argue that the policy to offer enticing results is frequently found in the Vedic scriptures, and thus, the
wonderful effects of chanting, as for example that the chanter becomes free from anxiety, are mere baits to
motivate the reader.
But the goal in bhakti-yoga is completely different from attaining personal gain. It aims at satisfying Krsna-in
other words, it is a matter of selflessness.
Thus, the unparalleled results of chanting the holy names, which are mentioned in the Vedas-such as the
annulment of planetary influences and the gradual awakening of love of God are fully realistic glorifications of
the holy name. They are not exaggerations to attract the conditioned souls. After all, the Vedas instruct the
conditioned souls in the process of selflessness, with the final aim to develop pure love in their hearts. Why then
should they try to stimulate them by offering selfish goals? This would be an irreconcilable contradiction.
The results which are promised, are bound to appear in the life of the chanter-ooner or later. They are like seeds
that are fructifying in due course of time. It depends on two factors.
1. The mercy of the Supreme Personality of Godhead.
2. Our sincere endeavor to avid offenses.

How Can the Fifth Offense be Rectified?

What is to be done if one thinks that the glories of the holy name are mere imagination? One should go to an
assembly of devotees.
In their association, one should hear with great attention about the Lord's pastimes and qualities. One should
present his doubts, desiring sincerely to obtain proper knowledge. The devotees, who are fully conversant with
the glories of the holy name, will mercifully forgive and embrace the offender. Thus one will not repeat this
offense.

6. Offense
To Give Some Interpretation on the Holy Name of the Lord (hari-nmni kalpanam)
The meaning and effect of the holy name should not be interpreted. This includes the attempt to explain the
effect of the holy name with biophysical processes. A student once claimed that by chanting certain chemicals
would be released into the body, causing certain brain centers to be strongly flooded with blood and thus
effecting something like ecstasy. This is an example of harinmni kalpanam. In Germany, a man tried to
convince rla Prabhupda that chanting works like hypnotism. rla Prabhupda answered, "No it is not
hypnotism-it is purification."
Another interpretation is that "Krsna" means "black". Someone who is black-that is the argument-cannot be
understood. This is the reason why Krsna cannot be understood by chanting. All these interpretations of the holy
name are offensive.
The mundane interpreter tries to explain totally spiritual phenomena with his material logic. The .holy name has
inconceivable spiritual energies, as we have seen in Chapter Two. It is the soundincarnation of r Krsna. The
attempt to regard the holy name as a part of this world is as foolish as the undertaking of some fishes to deal
with the moon like with another fish.

How Can the Sixth Offense be Rectified?

As with the fifth offense, one should admit in an assembly of devotees and beg them to enlighten one about
the true nature of the holy name. With a repentant heart, one should beg for forgiveness on behalf of the holy
name.

7. Offense
To Commit Sinful Activities on the Strength of the Holy Name (nmno bald yasya hi
ppa-buddhih)
In order to get a better understanding of this extremely severe offense, it is necessary to analyse the concept
of "sin'. Obviously there are different conceptions of this term.

The Different Stages of Sin

According to the Vedas, every sin has three stages:
1. Ignorance,
2.The desire to commit a sin, and
3. The sinful act in itself.
It is very important for a devotee to remove the cause of sin and ignorance to make further progress on the
spiritual path. To this end, it is important to obtain spiritual knowledge.
As long as the devotee is dwelling on the intermediate stage between sinful life and pure life, he will keep a
certain relationship to his past sins. Some neophytes on the spiritual path vividly remember their past sinful live;
they reside in the gray area of not yet being fully determined to accept every thing favorable for their spiritual
advancement. Their actions may already be spiritualized, but their mind is still attached to previous habits. Thus
it may occur that they fall back to them. However, as long as they do not commit further sins in this intermediate
period, the effects of past sins will soon vanish, and the more they are absorbed in chanting the holy name, the
sooner these traces will completely fade away.

Intentional and Unintentional Sins

It is important to distinguish between intentional and unintentional sins. If a devotee commits a sin without
purpose (a so-called accidental falldown), this sin is only temporary and will be washed away by the power of
the holy name. But if a person commits intentional sins, thinking the bad effect will be washed off by the power
of the holy name, then he cannot be regarded as a serious devotee. He is a cheater and will have to feel the bitter
result of his offenses, i.e. fear, lamentation, and eventually death.
Even the mere thought of committing a sin with the intention to annihilate it later through the strength of the
holy name cannot be compensated by any remedy. What to speak of someone who actually commits the offense.
He is not more than a showbottle devotee, for only a materialist can think like that. Such a person cannot be
engaged in devotional service. In no case is it allowed to commit sins, thinking they will be forgiven by the
strength of the holy name-we must not think of it at all.
Where is the borderline between the two kinds of sin? Whereas a smaller or greater blunder is unintentional,
we speak of intentional sins if they are premeditated, or planned, in advance. In the previously mentioned
offenses there were always possibilities to neutralize them. Here for the first time the consequences are very
severe.
It is through the process of devotional service that one attains perfection; but if one rejects this processespecially by abusing the unique strength of the holy name for the fulfillment of sinful desires-then his life-span,
mind, and words will be ruined.
No one should think himself to be in an unimpeachable position due to his chanting and being situated in
spiritual life. These thoughts and their succeeding actions have disastrous effects. A neophyte may consider
himself to be in an especially privileged situation, as he lives now in Krsna-consciousness. He may think that
now, being protected by the power of devotional service, he can do what his mind and senses dictate to him.
This is the "I am saved" syndrome. As long as one is on the stage of nmbhsa, he has to be aware of this
offense. If we are in bad association, we are likely to return to our old habits.
For example, many devotees were previously great fans of Rock 'n' Roll music. After some time in Krsna
consciousness, they hear the Rolling Stones again and get into circles where they used to go before their new
life. Thus it may happen that they attend a
concert of the "Stones", cultivating the company of their former friends-and again they are entangled in sinful
life. Therefore, it is very dangerous to cultivate bad association.

Chanting Destroys All anarthas

The best means to become free of sinful propensities is to sincerely take shelter of the holy name with pure
motivation. The holy name is eternally situated in pure goodness. Only very fortunate souls can take shelter of
Krsna's holy name. The process of chanting quickly removes the anarthas in the heart and causes hrdaya-

daurbalya (weakness of the heart) to disappear. Someone who develops unflinching faith in the holy name will
immediately be released from the propensity to act sinfully. Then his heart shines with resolute purity.
Chanting softens the heart and evokes compassion for all conditioned souls. The chanter is constantly
endeavoring for their spiritual well being. He cannot bear to see the sufferings of the conditioned souls and tries
by all means to deliver them from their distress. He has no lusty desires, no urge to enjoy the senses. He accepts
only what is favorable for executing devotional service and rejects that which is unfavorable. He is convinced in
all circumstances that Lord Krsna is his protector, savior and maintainer. He does not identify himself with his
body. In a humble state of mind he constantly chants the holy name of the Lord.' In this way he looses all
inclination to commit sinful activities.

How Can the Seventh Offense be Rectified?

If by some error this offense is committed, one must cleanse oneself in the assembly of pure Vaisnavas.
Sinful desires are like thieves on the street of bhakti, and the pure Vaisnavas are the guardians of this street.
' Compare also Cc. Madhya 22.100, where the six symptoms of surrender are listed and explained.
One should therefore call aloud the name of his guardian, the spiritual master: "Jaya rla Prabhupda!"'
For when the guardian appears, the thieves run away. Since the Lord personally confirms to be our guardian,
one can chant Krsna's name as well. In this way, one should always be vigilant, never feeling too safe in his
position as a Vaisnava who chants Hare Krsna. Especially on our level, we should always avoid bad association.
What about devotees who repent and come back to spiritual life after having committed sins? Since they
consult the assembly of pure Vaisnavas, they take up the above-mentioned process and can be re-established in
their spiritual life. Especially if they take shelter with their spiritual master, the sinful thieves of bhakti will run
away. Devotees who return, however, have generally committed unintentional sins due to weakness of their
heart. Those who deliberately commit severe sins, desiring to hurt devotees, rarely come back to the spiritual
path. Lord Visnu personally places obstacles onto the path of those who offend Vaisnavas.
Let us summarise: Whereas the all-merciful Lord is prepared to forgive the unintentional blunders of
devotees, He does not tolerate if someone commits premeditated sins, calculating to be excused by the chanting
of the holy name.
' The thieves on the street of bhakti are described in r Manah-iks, Text 5.

8. Offense
To Consider the Chanting of Hare Krsna One of the Auspicious Ritualistic Activities
Offered in the Vedas as Fruitive Activities (karma-knda)
(dharma-vrata-tyga-llutdi-sarva-ubha-kriy-smyam . . .)
What is the difference between chanting the holy name and pious activities? The holy name is directly
Krsna; the way and the goal are identical. The holy name is the process and simultaneously the goal; it is full of
spiritual bliss and bestows highest perfection.
As for ordinary pious activities-such as altruistic work, fire sacrifice, yoga, purifying baths at holy places,
varnrama duties', demigod worship, austerity, etc.-the means (or the way) and the goal have to be
distinguished. Such actions are solely material although they are good material activities and bring a good
material goal. But how can they help to attain a spiritual goal? Chanting, on the other side, is already the goal: it
is Krsna Himself. One must definitely act in the mode of goodness to be elevated gradually but ultimately one
gives up all material activites, good and bad, and acts only for Krsna's pleasure. Chanting, however, is never to
be given up-not on the conditioned platform, nor in the liberated state.

The Original Form of the Holy Name

No activity can be compared with chanting the holy name. The Supreme Lord is the transcendental sun; His
divine form is fully spiritual. All His Deity forms are absolute, just like His name, His abode, and His pastimes.
Unlike objects made of inert matter which are separate from their names-the holy name is nondifferent from
Krsna. The holy name chanted by a pure devotee descends directly from the spiritual world, Goloka Vrndvana.
It emanates directly from his soul, permeates his entire body, and dances on the tip of his tongue. One who

chants like this is actually chanting the name; whereas he who nourishes a material the name; whereas he who.
nourishes a material concept of the holy name is lost.
' Activities according to one's social and spiritual position in society.

How Can the Eighth Offense be Rectified?

If one commits this offense, it is advisable to go to the Vaisnavas and obtain sambandha-jna', in order to
remove one's ignorance. One should avoid this mistake in the future and should start to chant seriously.
After having spoken about the eighth offense, Haridsa Thkura addressed the following prayer to Lord
Caitanya:
My dear Lord, my thoughts and my intellect are thoroughly mundane: therefore I simply mouth the names of
the Lord. I am too unfortunate to experience the transcendental touchstone qualities of the holy name. O Lord! I
beg You to please appear as the holy name and dance on my tongue. I fall at Your lotus feet and pray. If you like,
You can keep me in this material world and deprive me of the spiritual sky; whatever You desire, You are free to
fulfil. But please let me taste the divine nectar of Krsna's holy name. You have incarnated amongst the jvas to
distribute the holy name, so kindly also consider me, an insignificant jva. I am a fallen soul and You are the
savior of the fallen. Let this be our relationship. O Savior! On the strength of this relationship, I am begging
from You the nectar of the holy name.2
By cultivating such a humble and eager attitude, following in the footsteps of the nmcrya, the eighth
offense can surely be avoided.
' See page 96.
2
from Harinma-cintmani

9. Offense
To Instruct a Faithless Person About the Glories of the Holy Name
(araddadhane vimukhe 'py arnvati . . .)
Often, devotees may wonder if they have committed this offense by requesting any person they meet, "Well,
just say Hare Krsna! It is an Indian greeting."
Someone who chants the holy name must have faith. This faith is engendred by sankrtana, loud chanting
of the holy name. If someone has attained faith, he will approach a bona fide spiritual master to receive the holy
name from him.
The term "faith" has to be understood properly. It means to firmly believe in the glories and the potency of
the holy name. A real Vaisnava will not give the holy name to someone lacking this faith, for this person will
severely harm his spiritual life by committing offenses. Simultaneously, the person who gave the holy name will
lose all his devotional merits and will quickly fall down.
But what about all the preachers who are constantly committing this offense, by giving the holy name-either
orally or in the form of literature-to people who have no real faith? Are they bereft of any chance? No! This
offense refers especially to giving the holy name by the means of diksa, initiation. To instruct a faithless person
on the glories of the holy name means to initiate him.
The habit to accept disciples without having instructed them about spiritual life and having instilled faith in
them is a great offense on the part of the guru. A guru who behaves like that will fall down and lose all the good
results of his spiritual life.
Faithless persons should first, as mentioned above, gain faith through singing the holy names. After some
time, they will approach a bona fide guru, receive initiation into the holy name and thus easily attain prema,
love of God, the highest goal of life.
Although we have heard that this offense is mainly committed by a guru who gives initiation to an
unqualified disciple, it can also be committed by someone who openly speaks about the confidential glories of
the holy name to an unqualified audience.

Which Persons Are Unfit to be Initiated into the Holy Name?

The faithless person lives in the imagination that after having accepted the holy name, he no longer
needs to fear mistakes and sins. He thinks that after initiation everybody should offer their prostrated
obeisances (dandavat) unto him, and that he should be served by others. Such a person is unfit for spiritual
life.
How then can the faithless be liberated? As already mentioned, he has to develop faith through loud
sakrtana before he can receive the holy name. This means that one should encourage such persons to
chant the holy name, but without instructing them about the most advanced, intimate secrets, as for
example that Krsna dances on the tongue of the chanter. Faithless persons cannot understand such topics.
At least they will consider it exaggerated. It is a general principle for preachers to avoid statements which
cannot be understood by their audience.
For the same reason, one should not confront the beginner with a list of all the offenses against the holy
name. First, he should get encouraging instructions. By chanting the holy name, he will slowly be purified
and acquire a higher taste, which enables him to gradually desist from material activities and take the
offenses more serious. When rla Prabhupda propagated Krsna consciousness among the Hippies in New
York, he first encouraged them to chant the holy name. Only later he told them not to take drugs.
Thus, one should simply encourage the faithless beginner to accept the spiritual path. Later, when he is
established in spiritual life and seeks further progress, one can help him to become safe on his path. When
he has developed faith in the chanting of the holy name, he will approach a bona fide guru, accept the holy
name from him, and finally attain prema. Even thieves, prostitutes and scoundrels can give up their sinful
mentality and thus gain faith'.
' As seen in the story of the prostitute Hr who was converted by Haridsa Thkura (see page 1).
As soon as their faith has grown firm, they can be instructed about the holy name in detail. In this way,
the holy name can be spread everywhere.
It is interesting to see that Lord Caitanya first invoked initial faith in Jagi and Mdhi' before He gave
them the holy name. We should not stop encouraging people to chant Hare Krsna, but first of all we should
invoke so much faith in them so that they actually begin to chant with understanding. Then, by chanting
their faith increases and their spiritual life can improve.

The Difference Between the Chanting of an Initiated and a Not-initiated Devotee

At the date of initiation, the spiritual master establishes a genuine relationship between the jva and
Krsna. Therefore it is essential in spiritual life to approach a bona fide guru and receive initiation from him.
This is advised by Krsna:
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render
service unto him. The self realized souls can impart knowledge unto you because they have seen the truths
At the time of initiation, karma and material contamination leave the sincere disciple, and he receives a
strong feeling of liberation from his/her past. On this level it is much easier for him to render devotional
service. Thus, one should often very thankfully remember the spiritual master who has enabled us to chant
with greater strength.
But, even chanting in the non-initiated stage has its effects: it qualifies one for initiation. Chanting
before initiation leads to initiation, and then the spiritual life really starts.
' See page 4.
2
Bg. 4.34

Questions
1. Name the different kinds of sin.
2. Enumerate the different stages of sin.
3. What is the danger for those who are on the intermediate stage between the two kinds of sin?
4. How can one be freed from the great offense of having committed an intentional sin?
5. What does it mean to "give" the holy name?
6. Since Lord Caitanya instructed us to propagate the holy name everywhere, why does the Vaisnava guru
not initiate someone in the holy name who has no faith?

10. Offense
To Not Have Complete Faith in the Chanting of the Holy Names, and
To Maintain Material Attachments, Even After Understanding So Many
Instructions on this Matter (rutvpi nma-mhtmyam yah prti-rahito 'dhmah . . .)
In order to consciously avoid this offense, it is necessary to understand the nature of material
attachments, how they bind to material consciousness and obstruct offenseless chanting. For this, it is
helpful to study the mentality of a materially attached person.
Because his intelligence is covered by false ego, a person with material mentality sticks to the concept
of "I" and "min'. He thinks, "I am a brhmana", "I am a Vaisnava", "I am a musician", or, "I am a rich
man". In other words, he thinks himself to be the doer, he sees the world as his property and considers
himself the creator of his destiny and the enjoyer of his activities (aham mamadi-paramah)'. He thinks to
be his own protector and maintainer and lives in the conception of "This is my position, my wealth, my
wife, these are my brothers, my sons, and my daughters." Thus he is fully convinced of being able to attain
all perfection and fame through his own efforts.
Such persons are very proud of their knowledge; they consider themselves to be the lord and master and
believe that they are able to increase and expand art and science by their own intelligence. Lord
Rsabhadeva calls this: janasya moho 'yam aham mameti', the illusion of the materially attached is the
wrong conception of aham (I) and mama (mine).
Attachment to bodily designations is a symptom of spiritual immaturity. It is an obstacle in the
development of devotional service. This deeply rooted mentality can only be overcome by complete
surrender to the holy name.
1

See page 246.

2 in SB. 5.5.8
When the spirit soul wants to enjoy in this material world, he has to accept a false identity, just to be
able to move and act in this foreign medium. If we want to dive into water, we similarly have to first dress
in a diving suit. Our lungs have to be adapted to the respiration under water by means of oxygen bottles,
and our eyes need diving glasses. This means that we actually exchange our senses', in such a way that we
are able to exist under water. Similarly, the spirit soul has to put on the "diving suit" of the material body to
be able to exist in the kingdom of my. Our lungs are nothing but material "oxygen bottles" of the spirit
soul.
In one of His ecstasies, Lord Caitanya impressively expressed this point:
My dear friends, unless I serve the transcendental form, qualities and pastimes of Sri Krsna, all My days
and all My senses will become entirely useless. Now I am uselessly bearing the burden of My senses,
which are like stone blocks and dried wood. I do not know how long I will be able to continue without
shame.'

The self-realized, spiritually perfected soul can clearly realize the material body which he carries
around with all its needs as a burden. Not only his material covering (the body), but this whole material
existence is discerned by him as an unnatural encumbrance, in the same way as one may feel the pressure
of a bundle of wood on the shoulders. Sarvaja crya describes such an attitude:
Oh my Lord, how extraordinary Your devotees are! For them, the wide ocean is like a tiny puddle, the
sun like a fire-fly, the looming, golden Mount Sumeru like a lump of dirt, a powerful emperor like a minor
servant, priceless jewels like useless stones, desire trees like try twigs-for them, the whole material
existence is like an insignificant bundle of straw. What else is to say? They regard their own body as a
useless burden.
' The five knowledge-acquiring senses and the five working senses (see SB. 5.11.10 and B~. 13.6-7, p.).
2
Cc. Madhya 2.28
3
quoted by rla Bhaktivinoda Thkura in Manah-iks, Text 5, p.
The materialistic person, however, completely misconceiving this burden, explains, "That's me". When
such a person hears about the glories of the holy name, he does not accept them. If he chants, then as a
mere social obligation or out of custom. In this way, he will never experience real pleasure in chanting and
hearing the holy names. He is a hypocrite who chants the holy name disdainfully. Thus, being on the stage
of namabhasa, he will never attain prema, pure love of God. Mahrja Parksit describes this materialistic
mentality, which leads one around and around in materialistic activities, as follows:
One may know that sinful activity is injurious for him because he actually sees that a criminal is
punished by the government and rebuked by people in general and because he hears from scriptures and
learned scholars that one is thrown into hellish conditions in the next life for committing sinful acts.
Nevertheless, in spite of such knowledge, one is forced to commit sins again and again, even after
performing acts of atonement. Therefore, what is the value of such atonement?'
For a materialistic person with the mentality to enjoy at all costs, all help comes too late, in spite of
instructions from others, personal experiences, and a combination of both.2 This is illustrated by someone
who is determined not to get up and thus pretends to sleep-it is impossible to awaken him! Similarly, a
person who wants to retain his materialistic mentality can only be liberated with great difficulty, and he will
not be able to taste the nectar of the holy name. Therefore, rla Vivantha Cakravart Thkura renders an
alternative definition of the tenth offense:
To not feel pleasure in chanting the holy name, even after having heard of the glories of r harintna.~
Nevertheless, there is a remedy. In such a situation, one should associate with personalities who have
accepted the holy name and have attained the platform of uddha-bhakti (pure bhakti).
' in SB. 6.1.9
2
This is explained by r Prahlda Mahrja in SB. 7.5.30.
3
r Bhaki-rasmrta ;sindhu-bindu ("A Drop of the Nectarean Ocean of the Devotional Mellows")
They have given up all material attachments, they worship Krsna's lotus feet in a humble state f mind
and are always chanting His names. The offender should serve these persons with the intention to also
forgo his attachments. By worshipping Krsna's lotus feet in great devotion and fully taking shelter of the
chanting of the holy name, he will gradually be able to focus on the holy name. Attraction will develop, and
the egoistic conception of "I" and "mine" will disappear. In this way, he will cross the ocean of material
ignorance. By hearing the glories of the holy name, the last traces of false ego will vanish, and the
symptoms of pure devotion will blossom in his heart. Finally, he will be able to taste pure love of Krsna.
As long as, however, there is no real faith in the glories of the holy name, it is necessary to receive
sambandha-jna and knowledge about the holy name from the spiritual master. This illustrates that, as in

overcoming the other offenses, this offense is also dependent on the association of devotees who are on a
high level of Krsna consciousness.
Now it becomes clear why the offense to blaspheme devotees is mentioned in the first place. All
remedies for the other offenses strongly emphasize to approach devotees who do not commit these offenses
but who on the contrary are situated in Suddha-nama, pure chanting of the holy name. In other words:
because the devotees are the liberators from the abyss of the ten offenses, it is most important to respect
them. An offense against their lotus feet is very severe, because if one has done so, he cannot adopt the
remedy for the offenses against the holy name.

The Root of all Offenses

To be Inattentive While Chanting the Holy Name (pramda)
Bhaktivinoda Thkura states that inattention or distraction while chanting is the root of all offenses:
Distraction in chanting produces a type of illusion, causing serious offenses against the holy name that
are very difficult to overcome. This illusion leads to craving for wealth, women, position, success and even
cheating. When these attractions cover the heart, the neophyte gradually loses interest in chanting the holy
name. One must take a constant effort to drive these thoughts away from the mind and diligently follow the
rules of Vaisnava etiquette.'
This offense is said to be the root of all other offenses and anarthas. It is called pramda in Sanskrit;
literally, it means "madness", for it is schizophrenic to ask Krsna to appear, on one hand, and then to ignore
Him when He comes. This is why pramda means "inattention" and "indifference" as well. Three kinds of
inattention have to be examined:

Audsnya: Indifference, Lack of Attraction

The ordinary person is attached to many things. Even while chanting, he feels attracted to them, thus
remaining indifferent to the holy name. He may well chant-sixty-four rounds, but his heart is not engaged,
and he feels not a drop of taste. Do you know this from your own experience? One has taken a shower and
has observed the rati'--and what comes next? Of course the routine: the bead-baggy is grasped. But while
chanting, no taste, not the least ecstasy, is produced. The task to chant sixteen rounds without interruption
seems to be an insurmountable obstacle-just to listen, without thinking, planning or doing anything else.
The reason is attachment to material things, which thwarts our attachment to Krsna.
1

from Harinma-cintamani
rati: the ceremony for worshipping the Deities on the altar.
3
Bead-bag: the small pouch for the japa-ml, the chant beads.
2

How to give up this offense: If one becomes inattentive and apathetic while chanting, he should
immediately approach Vaisnavas who are free from material influence and chant with them. This helps to
diminish one's attachment to material life. Inspired by the Vaisnava's behavior, one desires to give up this
frailty. Gradually the heart will develop attraction to the holy name, as one becomes eager to taste the
nectar of the holy name.
It is very helpful to see how advanced devotees concentrate on chanting. Whoever saw rla
Prabhupda chanting in pure love of God, would become so touched in the heart that he wanted to chant in
the same way. Advanced devotees recommend that we live and chant at a place where Krsna performed his
pastimes, or near a Tulas plant, or in the association of Vaisnavas. Visiting holy places of pilgrimage, like
Myapur or Vrndvana, is also important because by the spiritual atmosphere, these places provide new
inspiration and strength for chanting.
Another remedy is to carefully chant alone in a locked room. rla Bhaktivinoda Thkura even
recommends that the inattentive chanter cover his eyes, ears and nose helps to keep away any dis traction

and to fully concentrate on the holy name. By this means the mind can be fixed entirely on the holy name,
and soon all apathy will vanish, while attraction and taste are called forth. If you really have problems with
chanting, then try it (while driving as a passenger on the highway, for example).

Jadya: Laziness
Laziness means to chant with a murky mind, or to stop chanting before finishing a round in order to
attend to a so-called "important" activity. Another symptom is the strong urge to interrupt chanting for a
rest. By this, the taste for chanting cannot develop.
The remedy is the association with Vaisnavas who do not waste their time with useless talk or other
material activities, but who constantly chant and remember the holy name. Since they are solely immersed
in the nectarean ocean of the holy name, they have no other desires. One should follow in the footsteps of
such rare devotees, until finally the desire arises to chant as they are chanting. This enthusiasm, combined
with the mercy of the devotees, helps to overcome the lazy mind.
In other words, one should associate with devotees who do not waste their time with prajalpa, material
talking. (Always beware of the "prajalpa lounge" in the temple where the inattentive chanters gather)

Viksepa: Distraction
Distraction produces illusion, the cause of all other forms of inattentive chanting, like laziness, apathy
or the lack of attraction. It also engenders various other offenses and impairs one from overcoming the
attraction for wealth, women (or men), position, and material success, as well as the propensity of cheating.
To be absorbed in these items of attachment results in distraction: One cannot concentrate on anything
else. While chanting, the holy name will not really be heard. The attention is rather caught by worldly
topics-and the mind can only concentrate on one item at the same time.
In order to avoid distraction and thus rectify this offense, one should follow the rules of Vaisnava
etiquette. This means, for example, to stop thinking of eating on Ekda', on appearance days and other
important festivals, and instead to chant the whole day and night in the association of Vaisnavas. Such
Krsna conscious festivals offer the devotee the best opportunity to chant the holy name more than usual and
to become fully absorbed-in krtana as well as in japa.
' Ekda: the eleventh day of both moon phases (ekdaa-eleven). This day is especially suitable for
withdrawing from the routine of daily activities and intensifying one's spiritual practice.
During one of our sojourns in Vrndvana, we strictly observed ekda-vrata: We chanted more than
sixty-four rounds, fasted (even from water), and completely absorbed in ravanam and krtanam By fasting
just once on Ekda in this way, and chanting, reading and spending the night with bhajanas' and
discussions about Krsna, one is removed 2,000 light years away from the material world. t is an incredible
experience which opens a completely new spiritual realm. Of course, this way to observe Ekda can only
be arranged when no strenuous service has to be performed on that day.
By conducting one's spiritual life in such a way, one becomes happy, engages in devotional activities
and hears from the scriptures in the association of the servants of the Lord, preferably at a holy place or in
the temple. Gradually, bhakti will increase and the mind will rejoice upon hearing topics about Lord Krsna.
The taste for lower material subjects will vanish and the heart will avoid the offense of distraction.
If one is distracted, he should pray for Krsna's mercy. Compassionate Krsna will help such a devotee
without doubt.
What is the proper attitude to avoid distraction? One should give up the desire to increase the number of
rounds for the mere sake of respect and honor and instead concentrate on the number of rounds which one
can actually chant. In other words, one should concentrate on improving the quality of the chanting rather
than on a great quantity of rounds for prestige.

One should constantly pray to the Lord that He may help us to chant distinctly and attentively. If the
mind is fully fixed on Krsna, everything is attainable. "Please, Krsna, I do not chant well, I can not
concentrate. Today, my rascal mind just refuses to follow me. Please help me! Otherwise, there no chance
at all for such a bad chanter like me."

' Bhajana: transcendental loving service for the Lord; especially the musical glorification of Krsna.
O King, it is therefore essential that every human being hears about, glorifies and remembers the Supreme
Lord, the Personality of Godhead, always and everywhere.'
At the end of this section on the ten offenses to the chanting of the holy name, I would like to add a
song from Bhaktivinoda Thkura. It can motivate us in a unique way to intensify our chanting, by
reminding us that there is no time to lose to improve the chanting of the holy names.

Hare Krsna Nma

The bird of my heart does not know what past sinful activities it has committed to cause this inability to
chant Hare Krsna properly.
O forest bird! I have kept something for you very carefully within the cottage of my heart-the holy
name of Lord Hari, which is overflowing with pure sweet honey. O bird, you could learn the chanting of
this name if you were taught.
A bird is easily able to speak all names; why then does this bird of my heart refuse to chant Hare Krsna?
Oh, why does my heart not weep from chanting the holy names Hare Krsna?
O bird! Come, let us go to the spiritual world, the land of true and everlasting beauty. It is the place
where the imaginary man of my mind will never again come and go on the revolving circle of birth and
death.
O bird! At the time of death, your body will simply be placed upon a funeral stretcher, lifted on the
shoulders of four persons and carried to the cremation grounds.
Alas! The cremation fire will then enter your mouth and totally consume your tongue. There will be
nothing you can do to save yourself, for at that time it is too late-you will be unable to speak any more.
Refrain: Oh, why does my heart not weep from chanting the holy names Hare Krsna?
' ukadeva Gosvm, in SB. 2.2.36

Conclusion
Regarded from a positive angle, the injunction to avoid the ten offenses instructs us to strive for the
sublime qualities and realizations which protect us from committing those offenses. Then, in such a
positive frame of mind, we can guard against all the offenses. This means that the ten offenses to the
chanting of the holy name can easily be given up if we:
1. Serve the holy Vaisnavas, and not criticize them;
2. Worship Lord Krsna as the Absolute Supreme Personality of Godhead;
3. Respect the spiritual master who initiates one into the holy name;
4. Glorify the scriptures which reveal the glories of the holy name; 5. Be convinced that the holy name is
eternally established in pure transcendence;
6. Accept the explanation of the holy name, which is given by rla Prabhupda and the scriptures;
7. Root out the desire of sinful activities; 8. Give up ritualistic fruitive activities;
9. Reveal the glories of the holy name only to serious devotees; and
10. Chant very diligently and fully surrender unto the holy name.

VI
Tips to Improve One's Chanting
1. Practice in Chanting
Chanting the ~aca-tattva-malt-mantra'
The first practical tip is to chant the following mantra before chanting the Hare Krsna mah-mantra:
(jaya) r-krsya-caitanya prabhu nitynanda
r-advaita gaddhara rvsdi-gaura-bhakta-vrnda
This paca-tattva-mah-mantra is greatly beneficial, because the holy names of r Krsna Caitanya
Mahprabhu, r Nitynanda Prabhu, r Advaita crya Prabhu, r Gaddhara Pandita, r rvsa
Thkura, and all the other devotees of the Lord' immediately purify and spiritually elevate the chanter. This
mantra blesses him with the ability to chant tile Hare Krsna mah-mantra without offenses, for r
Caitanya Mahprabhu is the most generous incarnation of God (mah-vadanya-avatra). He does not
consider the offenses committed by a fallen soul. By chanting His Name one receives the full benefit of
chanting the mah-mantra.
When Lord Caitanya was spreading the holy name in Navadvpa by chanting and dancing, He came to
the qurters of some drunkards. Through His mercy, even the drunkards staggering out of the bars began to
chant the holy name. Lord Caitanya is so special because He shows His mercy to the most fallen. He
blesses them with the ability to start spiritual life, especially by chanting the Hare Krsna mah-mantra.
Therefore, we chant the paca-tattva-mah-mantra before we start to chant the Hare Krsna mah-mantra.
It is even said that in kali-yuga, where so many offenses are committed, the paca-tattva-mah-mantra is
more important than the Hare Krsna rnah-mantra. Then why, one may wonder, don't we give up the
chanting of the Hare Krsna mah-mantra altogether and chant only the paca-tattva-mah-mantra? The
answer is that r Caitanya Mahprabhu has instructed us through His personal example to chant Hare
Krsna, and we simply follow His order.

' Paca-tattva: the fivefold manifestation (paca-five) of the Supreme Lord as Caitanya Mahprabhu and
His most intermediate associates (see also page xix).
2They
are addressed by gaura-bhakta-vruda. rvsa-di means that rvsa Thkura is the first (di) of all
devotees of Lord Caitanya (gaura-bhaktas).

Chanting Everywhere
The question where and when to chant Hare Krsna is answered by rla Prabhupda:
Krsna consciousness is called santana-dharma or bhgavata-dharrna. Santana means "eternal,
always and everywhere." Bhgavata means pertaining to Bhagavn, the Lord. The Lord is the master of all
time and all space, and therefore the Lord's holy name must be heard, glorified and remembered
everywhere in the world. That will bring about the desired peace and prosperity so eagerly awaited by the
people of the world.'
In other words, because Krsna is present everywhere at all times, one should glorify Him at any place
and time. If somehow or other one meets a great personality like rla Prabhupda, one immedi ately and

naturally offers prostrated obeisances and glorifies him: namo om visnu-pdya . . . one does not simply
continue with his present occupation, thereby ignoring rla Prabhupda! This would be an utterly improper
behavior towards such a great, respected person. Now, since Krsna is present everywhere, one is always
together with Him at any place and time and thus should constantly chant His glory. Therefore, the devotee
always remembers Krsna and chants His holy name. As Lord Caitanya spoke out:
Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all
perfection.2
rla Prabhupda demonstrated by his personal example how Krsna can be glorified in all occasions. One
who can constantly chant the holy names, will never fall into material consciousness. Just imagine, to
simply chant continuously, no matter where you are. I know it is very difficult, but you should try, if not
loud then in your mind, and you will see how your whole life changes.
' SB. 2.2.36, p.
2 to Svarpa Dmodara and Rmnanda Rya; in Cc. Antya 20.18
As a matter of course, we should not chant while talking to someone or if by chanting we shock or annoy
others. But else, we should simply chant Hare Krsna as soon as there is some free time. While going to the
car, while starting the car, while driving on the highway, while taking a shower, or while accepting
prasdam; whether in the underground, at home or in the office-we should always chant. There are no strict
rules and regulations how to remember the holy name. We only have to chant
Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rma Hare Rma Rma Rma Hare Hare
24 hours a day-this is the instruction of rla Prabhupda and Haridsa Thkura. Then one is never in
material consciousness and spares about 100 per cent of his difficulties.
Of course, we should preferably chant at a place free from distraction and disturbances. The advise to chant
everywhere does not mean to chant one's rounds in the brahmacr-rama or on the "prajalpa lounge" in
the temple, where the inattentive chanters gather.
For those who would like further evidence, let us now look into some inspiring quotes about always
chanting.

Chanting at All Times

One day Vallabha Bhatta said to Advaita crya, "Every living entity is female (prakrti) and considers
Krsna her husband (pati). It is the duty of a chaste wife, devoted to her husband, not to utter her husband's
name, but all of you chant the name of Krsna. How can this be called a religious principle?"
Advaita crya responded, "In front of you is Lord r Caitanya Mahprabhu, the personification of
religious principles. You should ask Him, for He will give you the proper answer."
Hearing this, Lord r Caitanya Mahprabhu said, "My dear Vallabha Bhatta, you do not know religious
principles. Actually, the first duty of a chaste woman is to carry out the order of her husband. The order of
Krsna is to chant His name incessantly. Therefore one who is chaste and adherent to the husband Krsna
must chant the Lord's name, for she cannot deny the husband's order. Following this religious principle, a
pure devotee of Lord Krsna always chants the holy name. As a result of this, he gets the fruit of ecstatic
love for Krsna."'
rla Prabhupda once wrote to Professor Staal:
By devotional service, by understanding well the Supreme Personality of Godhead, one can go to His
abode and never come back again to this material condition. How is it possible? The answer is, simply by
chanting His name constantly.2
Have you ever thought of chanting Hare Krsna constantly? Maybe sometimes when reading about it,
but then it is forgotten again! Therefore we should engrave this advice deeply into our memory. The reason
why chanting constantly appears so difficult is the lack of taste, as rla Prabhupda explains:

A devotee should be very much careful to see whether his time is being spent unnecessarily. He should ask
himself, "Am I now engaged in my's service or Krsna's service?" This is a symptom of an advanced
devotee. Nma-gave sad rucih: such a devotee is never tired of chanting, singing, or dancing. The word
sad means "always", and rucih means "tast'. A devotee always has a taste for chanting Hare Krsna: "Oh,
very nice. Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare / Hare Rma, Hare Rma, Rma Rma, Hare
Hare." This is taste. Of course, this taste takes time to awaken, but when Rpa Gosvm was chanting he
was thinking, "1 have only one tongue and two ears. What can I appreciate of chanting? If I could have
millions of tongues and trillions of ears, then I could relish something by chanting and hearing." Of course,
we should not imitate him, but the devotees of the Krsna consciousness movement must at least be very
careful to complete their sixteen rounds, their minimum amount of prescribed chanting. Nma-gage sad
rucih: we have to increase our taste for singing and chanting Hare Krsna.' This taste can be achieved simply
by chanting more and more! Once rla Prabhupda proudly praised his disciples, "These devotees! They
can chant constantly, twenty-four hours a day. They are completely satisfied with it." Such devotees rla
Prabhupda wanted to see.

Cc. Antya, 7.103-108

"The Science of Self-realization", Chapter 3

Chanting in the Morning

"Morning is the best time to hold spiritual services", rla Prabhupda writes.'- The time shortly before
sunrise, called brahmamuhurta', is the best time for chanting. It is recommended that the devotee rises very
early and chants in a peaceful and concentrated atmosphere. If at all possible, the rounds should be finished
before 10 o'clock a.m.
The morning hours are ruled by the mode of goodness, the afternoon and the early evening by the mode
of passion, and the night by the mode of ignorance. One should chant his rounds during the time which is
under the influence of goodness and avoid chanting later in the day; otherwise it will be difficult to
concentrate and go swiftly ahead.
If due to sickness one cannot complete his rounds, then they must be finished immediately the very next
day. However, someone who is well should never go to sleep without having completed his rounds.
Of course, there are also other processes of bhakti-yoga, as have been mentioned earlier. It is certainly a
matter of individual taste to which process one is more attracted. Let us look into the minimum amount of
rounds.
' "The Teachings of Queen Kunt", Chapter 20
2
in SB. 1.1.5, p.
3
Precisely speaking, the Brahma-muhurta starts 96 minutes before sunrise and lasts for 48 minutes.

Chanting at Least Sixteen Rounds

How many rounds should we chant at least? According to rla Prabhupda, his spiritual master rla
Bhaktisiddhnta Sarasvat Thkura considered a person as fallen (patita) if he did not chant sixty-four
rounds every day. rla Prabhupda soon realized that his Western disciples were not able to keep such a
high standard, and thus by his mercy, everybody can be rescued simply by attentively chanting at least
sixteen rounds daily. Therefore rla Prabhupda is called patita-pvana, "the savior of the most fallen
souls".
In a conversation in the Caitanya-caritmrta, the devotees wanted r Caitanya Mahprabhu to accept a
servant as a companion on His journey. As a sannys, however, Lord Caitanya wanted to travel on His

own, free from the obligation of caring for another person. Finally, r Nitynanda Prabhu convinced Him
with the following argument:
Since your two hands will always be engaged in chanting and counting the holy names, how will you be
able to carry the water pot and external garments?'
In other words, the Lord needed both His hands for chanting and counting His rounds and was not able
to carry anything. From this, it is clear that even Caitanya Mahprabhu counted His rounds. rla
Prabhupda explains in the purport to the above verse:
From this verse it is clear that Caitanya Mahprabhu was chanting the holy names a fixed number of
times daily . . . In addition to other duties, He introduced this system . . .
Caitanya Mahprabhu used to count on His fingers. While one hand was engaged in chanting, the other
hand kept the number of rounds. This is corroborated in the Caitanya-caritmrta and also in rla Rpa
Gosvm s Stava-ml. . .
Therefore devotees in the line of r Caitanya Mahprabhu must chant at least sixteen rounds daily, and
this is the number prescribed by the International Society for Krsna Consciousness. Six teen rounds is about
28,000 names.
' Cc. Madhya 7.37
There is no need to imitate Haridsa Thkura [who chanted 300,000 names every day] or the other
Gosvms, but chanting the holy name a fixed number of times daily is essential for every devotee.
On another occasion, rla Prabhupda said:
This chanting of sixteen rounds is absolutely necessary if one wants to remember Krsna and not forget
Him.'
Among all the regulative principles given by the spiritual master, his order to chant at least sixteen
rounds is the most important one. Once in London, a devotee only managed to chant fifteen rounds by the
late evening, and then went to sleep because he was very tired. During the night he heard the bell ringing.
He went downstairs, opened the door, and there was rla Prabhupda standing before him. "Have you
chanted your sixteen rounds?" rla Prabhupda asked. Before the devotee could answer, he woke up,
realizing that rla Prabhupda had appeared in a dream. Immediately he sat up in his bed and chanted the
last round.

Chanting Loudly Enough to Hear Oneself

When Haridsa Thkura became very sick due to old age, r Caitanya 1Vlahprabhu addressed him as
follows:
Now that you have become old you may reduce the number of rounds you chant daily. You are already
liberated, and therefore you need not follow the regulative principles very strictly.z
In the purport to this verse, rla Prabhupda writes:
The first regulative principle is that one must chant the Hare Krsna mah-mantra loudly enough so that
he can hear himself and one must vow to chant a fixed number of rounds.
' Cc. Madhya 22.113, p.
2
Cc. Antya 11.24

Chanting Should be Accompanied by Regulative Principles

For a few months the sons of Prajpati Daksa drank only water and ate only air. Thus undergoing great
austerities, they recited this mantra: "Let us offer our respectful obeisances unto Nryana, the Supreme

Personality of Godhead, who is always situated in His transcendental abode. Since He is the Supreme
Person (paramahamsa), let us offer our respectful obeisances unto Him."'
These verses may provide the impression that the chanting of the mah-mantra or other Vedic mantras
has to be accompanied by severe austerities. However, in kali-yuga it. is impossible to perform the abovementioned types of austerities. People cannot subsist merely on drinking water and eating air for many
months. Such a process cannot be imitated. But at least one has to follow a certain form of renunciation in
order to chant successfully.
At least the four regulative principles of Krsna consciousness should be followed: no illicit sex, no
meat-eating, no intoxication, and no gambling. Everyone can practice this tapasya (austerity) quite easily.
Then the chanting of Hare Krsna will become successful without delay.
Why these restrictions, which exist since ancient times? As we will see, there is a very interesting
correlation between following these four principles and the four principles of dharma or religion.Z These
four principles are self-evident. If we can rest our lives upon them, they will elevate us enormously-if we
violate them, there will be degrading reactions:
1. Day (compassion) is destroyed by killing or meat-eating,
2.Tapah (restraint and austerity) are destroyed by intoxication,
3.Satyam (truthfulness) is destroyed by lying and gambling, and
4. aucam (cleanliness)-both external and internal-is destroyed by illicit sexual relationships.
' SB. 6.5.27-28
2
The four principles of dharma and the four principles of irreligion which destroy dharma are listed in SB.
1.17.24-25.
Most probably not many readers will find it difficult to abide by the first three of the regulated
principles, but even experienced devotees report that the sexual drive-either grossly or subtly (in the mind)pushes vehemently for activity.
At the same time, every one knows that there is no lasting fulfillment possible. This push can be
compared with an itching sensation, which demands scratching.' Although there is temporary relief, the
itching sensation will soon return with redoubled strength until blood will flow. What to do? The scriptures
very clearly state that the conditioned soul may be restricted from sense enjoyment-but if there is no higher
taste, it will remain addicted to those pleasures. If, however one experiences a higher taste he/she can easily
forsake the lower taste.'
All material pleasures, including the sex pleasure are not supplying what the soul looks for. Material
pleasures have a beginning and an end and are ultimately sources of misery. However, this can only be
clearly understood by someone who has tasted the ecstasy of Krsna consciousness. The holy name-when
chanted seriously and without offenses-can quickly bring us there, even for a beginner. Then to give up
pleasures that are seen as insignificant is natural. One feels like Yamuncarya who described his meditation
on Krsna:
Since I have been engaged in the transcendental loving service of Krsna, realizing ever-new pleasure in
Him, whenever I think of sex pleasure I spit at the thought, and my lips curl with distaste.

Chanting in Front of Tulas

In connection with the ten offenses and their rectification, it is recommended again and again to associate
with pure Vaisnavas. The holy Tulas is one such pure devotee of the Lord in the form of a plant. Therefore,
chanting in front of Tulas is immensely powerful, as the personal example of rla Haridsa Thkura
shows:
Haridsa Thkura constructed a cottage in a solitary forest. There he planted a Tulas plant, and in front
of the Tulas he would chant the holy name of the Lord 300,000 times daily. He chanted throughout the
entire day and night.'

' This example is given by r Prahlda Mahrja in SB. 7.9.45.

2
Compare BX. 2.59.
3
quoted in Bhakti-rasmrta-sindhu 2.5.72 and in Bg. 2.61, p.
rla Prabhupda comments:
Without difficulty one can sit down anywhere, especially on the bank of the Gag, Yamun'- or any
sacred river, devise a sitting place or cottage, plant a Tulas, and before the Tulas chant the Hare Krsna
mal2-mantra undisturbed.
Of course, in places like Europe, there are no holy rivers like the Gag and the Yamun, only the river
Rhine and the Thames, where fish are drifting bottom ups Thus we have to create such a holy atmosphere
ourselves: One can plant Tulas and chant the Hare Krsna mah-mantra in her presence without being
disturbed. rla Prabhupda continues the above purport:
The process of chanting the Hare Krsna mah-mantra with a vow before the Tulas plant has such great
spiritual potency that simply by doing this one can become spiritually strong. Therefore we request the
members of the Hare Krsna movement to follow Haridsa Thkura's example rigidly. Chanting sixteen
rounds does not take much time, nor is offering respects to the Tulas plant difficult. The process has
immense spiritual potency. One should not miss this opportunity.
' Cc. Antya 3.100
2
Yamun: the sacred river which flows through the land of Vrndvana.

2. The Inner Attitude Towards Chanting

Taste for Chanting Comes from Chanting
The sounds of the material and spiritual worlds are completely different. Spiritual sound vibration is
nectarean and eternal, whereas the sound of the material world is hackneyed and temporary. The sound of
the holy name

Hare Krsna Hare Krsna Krsna Krsna Hare Hare

Hare Rma Hare Rma Rma Rma Hare Hare
gradually increases the enthusiasm of the chanter. Even after chanting Hare Krsna twenty-four hours a day,
one will never feel tired, provided one chants purely, whereas the monotonous repetition of material words
soon leads to exhaustion.
In Vrndvana, we observed Ekda by chanting more than sixty-four rounds. On that day we
completely forgot eating arid sleeping. It was a wonderful experience. After pushing through one's
conditioned nature-which otherwise chokes down the fire of enthusiasm like stinking wet blankets-one
attains a level which finally can be called spiritual.
Once, some devotees asked how they could increase their desire to chant. rla Prabhupda answered:
By performing sankrtana. just like if a man drinks and if he drinks, drinks, then you become a
drunkard. [The example amsed the audience.] Drink more and you become a drunkard. Similarly, chant
more and you become a perfect chanter.'

Weeding in the Garden of Chanting

While the neophyte chants the holy name of the Lord to cultivate the creeper of devotional service
(bhakti-lat), weeds might also start to grow.Z They are classified as follows:
' lecture from 11/2/75
2
See page 242.
1. Nisiddhcra: Actions that are prohibited in the stras (scriptures) and which must be strictly avoided
by a person who
wants to attain perfection.
2. Kutnt: Diplomacy and duplicity, like the propensity to find faults or to pretend to be an important
devotee. This behavior satisfies neither the body nor the mind or the soul.
3. Jva-hims: Killing animals, but also envying other living entities. rla Prabhupda renders an
additional meaning:
The word jva-hims actually means stopping the preaching of Krsna consciousness. Preaching work is
described as paraupakra, welfare activity for others. Those who are ignorant of the benefits of devotional
service must be educated by preaching. If one stops preaching and simply sits down in a solitary place, he
is engaging in material activity.'
4. Lbha: The desire for material gain.
5. Pj: Striving for popularity and admiration.
6. Pratisth: The desire to become an important person in the material world, and other material desires as
well, as rla Prabhupda explains:
A neophyte devotee is certain to be attacked by other material desires as well-women and money. In this
way the heart is again filled with dirty things and becomes harder and harder, like that of a materialist.
Gradually one desires to become a reputed devotee or an avatra (incarnation).z
By summarizing the six weeds in the garden of life, rla Prabhupda explains how to distinguish those
weeds from the bhaktilat:
These unwanted creepers simply present obstacles for the real creeper, the bhakti-lat. One should be very
careful to avoid all these unwanted things. Sometimes these unwanted creepers look exactly like the bhaktilat creeper. They appear to be of the same size and the same species when they are packed together with
the bhakti-lat creeper, but in spite of this, the creepers are called upakh (weed).
' Cc. Madhya 12.135, p.
2
in the purport to the same verse
A pure devotee can distinguish between the bhakti-lat creeper and a mundane creeper, and he is very
alert to distinguish them and keep them separate.'

Chanting in Humility
As mentioned above, most essential is the proper attitude towards the chanting of the holy name:
To chant the holy name always, one should be humbler than the grass in the street and devoid of all
desire for personal honor, but one should offer others all respectful obeisances. A devotee engaged in
chanting the holy name of the Lord should practice forbearance like that of a tree. Even if rebuked or
chastised, he should not say anything to others to retaliate. For even if one cuts a tree, it never protests, nor
even if it is drying up and dying does it ask anyone for water.
One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect
personal honor yet is always prepared to give all respect to others, can very easily always chant the holy
name of the Lord. Raising my hands, I declare "Everyone please listen to me! String this verse on the

thread of the holy name and wear it on your neck for continuous remembrance." One must strictly follow
the principles given by Lord Caitanya Mahprabhu in this verse. If one simply follows in the footsteps of
Lord Caitanya and the Gosvms, certainly he will achieve the ultimate goal of life, the lotus feet of r
Krsna.'
In the purport to the above verse 32, rla Prabhupda explains:
When chanting the Hare Krsna mah-mantra, in the beginning one may commit many offenses, which
are called nmbhsa and nmaapardha. In this stage there is no possibility of achieving perfect love of
Krsna by chanting the Hare Krsna mah-mantra. Therefore one must chant the Hare Krsna mah-mantra
according to the principles of the above verse.
' Cc. Madhya 19.159, p.
Z Krsnadsa Kavirja Gosvm, in Cc. di 17.26-28 and 31-33
Chanting is very simple, but has to be practiced seriously and humbly. Therefore the author of the
Caitanya-caritmrta, Krsnadsa Kavirja Gosvm, advises everyone to keep the trnd api verse always
strung around the neck.' Humility is the most essential attitude for proper chanting. If one chants like an
arrogant fool, or full of lust, there is no way to actually hear the holy name.

Chanting with Respect and Veneration

Devotees of the Personality of Godhead know that r Krsna, the son of the King of Vraja, is the
Absolute Truth. They do not discriminate between r Krsna's name, form, and pastimes. One who wants to
separate the Lord's absolute name, form, and qualities must be understood to be lacking in absolute
knowledge. A pure devotee knows that when he chants the transcendental name Krsna. r Krsna is present
as transcendental sound. He therefore chants with full respect and veneration.'
A devotee should chant with respect and veneration. While sitting down for chanting, we should be
aware that we receive Krsna, first on our tongue and then in our heart, and we should behave accordingly.
This results in a practical attitude, because if one respects and venerates a person, he naturally wants to
serve him. (Therefore the japa-ml should never be put on the floor, nor taken to a dirty place like the
toilet.)

Chanting with Dependence on Krsna

rla Prabhupda said that one should chant in the attitude of a child which is fully dependent on the mercy
of his mother.
This comparison is very suitable. A mother can recognize precisely the crying of her child. She does not
come at every call; only when her baby cries with a certain intensity then she rushes to the scene. Similarly
our attitude when chanting is decisive whether Krsna reveals Himself or not. An apathetic chanter who "absolves" his rounds absent-mindedly and without real interest rather automatically-until not be heard by
Krsna as much as a devotee who takes complete shelter of Krsna while chanting.

' Seepage 191 for loka and reference.

2
Cc. di 2.11, p.

3. About the Technique of Chanting

Counting japa
In the following passage from the r Caitanya-caritrmrta, rla Prabhupda explains how he instructs
his disciples:
In our Krsna consciousness movement we are teaching our followers to chant the Hare Krsna mantra
continuously on beads. Even those who are not accustomed to this practice are advised to chant at least
sixteen rounds on their beads so that they may be trained. Otherwise, r Caitanya Mahprabhu
recommended:
trnd api suncena taror api sahisnun
amnin mnadena krtanyah sad harh
One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the
straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and ready
to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.
Sad means "always." Haridsa Thkura says, nirantara nma lao: "Chant the Hare Krsna mantra
without stopping."'
rla Prabhupda explains that there are no limitations for the chanting of the holy name:
Even when you are walking, you can softly chant Hare Krsna, Hare Krsna, or even when you are on the
bus going to somewhere you can also chant. When you are working with your hands you can also chant and
when you are resting or going to take rest you can also chant. Even in your toilet room while taking bath
you can also chant. In this way there is no limitation or restriction for chanting this holy name of God,
Krsna, and His Energy, Har. In doing this business there is no loss, but there is very great gain which is
transcendental realization.2
However, it is also recommended to chant a certain amount of rounds on beads-since this will help one's
concentration greatly.

' Cc. Arvtya 3.137, p.

In order to count the number of holy names properly, one can make one's own meditation string, called
japa-ml, by stringing the beads (best from Tulas or Nm wood) on a cotton thread and tying a nod
between each of them. If one is more inclined to use a readymade japa-ml, one can obtain one from the
nearest temple. There are 108 beads, plus one additional, slightly bigger one which marks the beginning
and end of each round. It is called Krsna or Mere and should not be crossed over when counting the
mantras. Rather, one reverses the direction of counting after having finished one round. On one side,
between the eighth and the ninth bead starting from the Bead-bead, a short plaited thread should be fastened to mark the first eight beads. They represent the eight main gopis.
After having strung the beads, one can perform ml-samskra, a purifying ceremony, by washing the
japa-ml in patica-gavya. This is a mixture of five products from the cow, namely milk, yogurt, ghee, cow
dung and cow urine. Afterwards, the ml should be offered to the Deities.
Gaudya Vaisnavas hold the ml between thumb and middle finger of the right hand. One should avoid
touching the string with the left hand or with the right index finger. The japa-ml and the right hand
should be placed in the bead-bag. One should prevent the ml from slipping of the fingers and falling
down, which is mostly the consequence of inattention or sleepiness.
On each bead, the Hare Krsna mah-mantra is chanted completely, and then the fingers proceed to the
next bead. In this way, one round consisting of 108 mah-mantras is completed. Devotees of the
International Society for Krsna consciousness initiated by a bona fide spiritual master have made the vow
to chant at least sixteen rounds daily on the japa-ml. rla Prabhupda explains this in several cases:

If one cannot complete the fixed number of rounds he is assigned, he should be considered to be in a
diseased condition of spiritual life.'
' Cc. Antya 11.23, p.
Everyone should strictly follow the regulations of sixteen rounds daily. If one is busy for other Krsna
Consciousness activities and cannot fulfil the regular routine of chanting, he must compensate it the next
day, curtailing his activities in the matter of sleeping or eating or any other sense gratificatory process.'
The sixteen rounds is just a minimum I set for my disciples so they will chant at least that much. Actually
chanting should always be going on.z
Since chanting of the holy names offers direct association of the Lord, one should wear a clean and suitable
dress. One should carry a kanthi-ml around the neck and vaisnava-tilaka3 on the body, and the bead bag
should be washed regularly.
The japa-ml should always be treated respectfully and kept clean. The beads should not be touched
with unclean hands, i.e. with hands which have not been washed after eating or after going to the toilet. If
the ml had accidentally not been treated properly, it should be put respectfully to the forehead to ask for
forgiveness.

Bodily Posture, Place and Time

rla Prabhupda diligently observed the posture of the devotees while they were chanting. On one
occasion, when he was chanting japa with a group of devotees, he requested one of them to "sit properly"
We should sit with a straight back and crossed legs. It is also recommended to sit on an sana, a slightly
elevated seat, but one should not lie down while chanting.
We should chant in front of a Deity of Krsna or Visnu, in a temple of the Lord, in front of the holy Tulas
plant or at a holy river like the Gag.
1

letter from 11/10/69 '

letter from 25/6/74
3
Kanthi-ml: the necklace of the Vaisnavas, made of Tulas pearls (kantha-neck). Tilaka: auspicious marks
made of sacred clay, applied on twelve points of the body.
2

Please read mere on the best time for chanting in Section Four of this chapter.
It is better to chant at a well-illuminated place. The favorable time for chanting is the morning. If at that
time some other work has to be urgently attended to, then one should start chanting immediately after
having finished the work. rla Prabhupda writes:
Chanting japa should be done early in the morning with full concentration preferably during the Brahmamuhrta time. Concentrate fully on the sound vibration of the mantra, pronouncing each name distinctly,
and gradually your speed in chanting will increase naturally. Do not worry so much about chanting fast,
most important is the hearing.'

Attentive Chanting
Try to withdraw your mind from the sense objects and concentrate exclusively on the sound of the
mantra, as described above. Meditate on the meaning of the mantra and do not allow other thoughts or
external influences to distract you. Through devotional concentration on the syllables of the holy name, you
will realize step by step the form, the qualities and pastimes of God. Please read more on attentive chanting
on page 116.

Clearly Pronouncing the Holy Name

Another advice from rla Prabhupda is to clearly pronounce the Hare Krsna mah-mantra:
Chanting involves the activities of the upper and lower lips as well as the tongue. All three must be
engaged in chanting the Hare Krsna mah-mantra. The words "Hare Krsna" should be very distinctly
pronounced and heard. Sometimes one mechanically produces a hissing sound instead of chanting with the
proper pronunciation with the help of the lips and tongue. Chanting is very simple, but one must practice it
seriously.2
' letter from 6/1/72
2
Cc. di 17.32, p.
How fast should one chant? According to rla Prabhupda, the rounds should be chanted "swiftly", so that
a constant flow of the holy name can flood the consciousness and stop the mental process of incessant
accepting and rejecting. "Swiftly" means: neither too slow-then the mind drifts away-nor too fast, because
then the pronunciation becomes indistinct. If one chants properly, he needs around seven minutes for one
round. This may vary more or less between individuals by one minute.
Neophytes especially often tend to chant as fast as possible. But in the beginning it is better to chant
slowly and distinctly, instead of fast and unclearly. By constant practice, chanting will be swifter by itself.
On the other hand, it is a sign of missing concentration and experience if one needs more than eight
minutes. The slower chanter, however, should not consider the fast chanting of the ex perienced devotees as
mechanical, emotionless recitation. They know the art.
Basically, chanting is very simple, but it must be seriously practiced. We should not forget that also to
chant distinctly is an essential service for Krsna, not something that steals our time we need for other
services.
As long as the body is healthy, one should chant the holy name of the Lord loudly and distinctly. Then
at the time of death, it is most likely that one would chant the holy name properly, with love and faith, and
go back home, back to the spiritual world.

Proper Pronunciation
One should also try to overcome one's cultural condition when chanting. Once on a padaytr', I heard
the Japanese and Chinese devotees chant, "Hale Lama, Hale Lama". In their language, the letter r does not
exist. English natives also tend to pronounce the r undistinctly. Germans, on the other hand, like to chant
"Krrrsna", producing the r deep in the throat. Both should be avoided.
' Padaytr: pilgrimage on feet.
When rla Prabhupda came with his first Western disciples to India, he was criticized by some
brhmanas. "Swamij, your disciples cannot even properly pronounce the mah-mantra." Prabhupda
replied, "Yes! Therefore, I have brought them to India: That they learn it from you."
Sanskrit pronunciation is exactly defined. Unlike the English language, where a certain letter can be
pronounced in different ways (like the a in "have" and "hard"), the different letters of the Sanskrit alphabet
are always pronounced in the same way. The consonants, for example, are divided into five groups,
according to where the sound is produced in the mouth. There are sounds (1) uttered in the throat, (2) at the
rear of the palate, (3) at, the top of the palate, (4) at the teeth, and (5) with the lips. The different consonants
are thus arranged in a systematical order, as illustrated on the next page. One who understands this system
can easily learn the proper Sanskrit pronunciation.
We can see that all consonants in the Hare Krsna mah-mantra which are produced by the tonguenamely Ha-re, Kr-sna, R-ma-belong to the middle group: The tongue is slightly bent backwards and
vibrates at the topmost part of the palate. The letter r in Krsna, although a vowel, is uttered in the same
way-more clearly: the tongue produces the sound r, but it is pronounced like "ri".

The Western tongue is quite unaccustomed to these sounds, especially the ra and r. They don't exist in
any Western language. However, with a little practice they can be learnt. This has, besides proper
pronunciation, a great advantage: The tongue does not move to and fro in the mouth while chanting Hare
Krsna; it stays almost at one place (as illustrated by Image 3) and just vibrates there. Thus, chanting is
easier, with less effort and energy. The holy name appears more "swiftly', as rla Prabhupda wanted.
The mantra can flow in an undisturbed way, so to say.
(1) In the throat ka kha ga gha a ha
(2) With the tongue at the rear of the palate. ca cha ja jha a ya ra
(3) With the tongue at the top of the palate. to tha da dha na ra sa
(4) With the tongue at the teeth. to tha da dha na la sa
(5) With the lips. pa pha ba bha ma va
The different pronunciation of the vowels a and is also important. The short a (in Ha-re, Kr-sna and Rma) is closed, like in "but". The long (in R-ma) is open, like in "far". This contrast should be clearly
heard.
The e in Ha-re is pronounced like in "red", but longer (not "ei" like in "they", as it is sometimes heard).
The consonants ha and ma are spoken like in English ("hut" and "mud").
If you go through all the letters of the Hare Krsna mah-mantra, examining them by the above rules,
you will quickly get aquainted with their pronunciation and your chanting will increase in quality.

The Proper Meter and Rhythm

One of the most important features in speaking Sanskrit mantras is the proper rhythm. Like the
pronunciation, it is exactly defined, without any exceptions, and thus easy to learn. There are only two
kinds of syllables: They are either short or long. Long syllables are twice as long than short ones.
Syllables are short if
1. They contain a short vowel, namely a, i, u, r;
2. And if they are followed by only one consonant (or if they are at the end of a line).
Thus, the following syllables are short in the Hare Krsna mahmantra. They all have a short a and are
followed by only one consonant:
Ha-re;
Kr-sna;
R-ma.
All other syllables are long, that is if
1. They contain a long vowel, namely: , , , r, e, ai, o, au; 2. Or if they are followed by more than one
consonant.
Thus, the following syllables are long in the mah-mantra:
Ha-re: long vowel e;
Kr-sna: short vowel r, but ensued by two consonants (s and n);
R-ma: long vowel .
With this information, the mah-mantra can be chanted in the proper meter (u is a short and - a long
syllable):
Ha-re Kr- sna Ha-re Kr- sna Kr- sna Kr- sna Ha-re Ha-re l.J - - U V - - U - U - V U - U
Ha-re R- ma Ha-re R- ma R- ma R- ma Ha-re Ha-re

If, due to unfamiliarity with Sanskrit pronunciation you find this section a little difficult, please do not
worry. You can learn the ideal pronunciation by obtaining a japa tape of rla Prabhupda's chanting. (Ask
for the 1967 version). You can also obtain introductionary study material for the Sanskrit language from the
Gayatri Publishers.

1. Living With the Holy Name

Becoming a Servant of the Holy Name
One must come to the understanding that the holy name of the Lord and the Supreme Personality of
Godhead Himself are identical. One cannot reach this conclusion unless one is offenseless in chanting the
holy name. By our material calculation we see a difference between the name and the substance, but in the
spiritual world the Absolute is always absolute; the name, form, quality and pastimes of the Absolute are all
as good as the Absolute Himself.
As such, one is understood to be an eternal servant of the Supreme Personality of Godhead if he
considers himself an eternal servant of the holy name and in this spirit distributes the holy name to the
world. One who chants in that spirit, without offenses, is certainly elevated to the platform of understanding
that the holy name and the Personality of Godhead are identical . . .
The holy name becomes manifest when one engages in the service of the holy name. This service in a
submissive attitude begins with one's tongue. Sevoumukhe hi jihvdau: One must engage his tongue in the
service of the holy name. Our Krsna consciousness movement is based on this principle. We try to engage
all the members of the Krsna consciousness movement in the service of the holy name.'
Here, rla Prabhupda underlines two ways ho~~ to serve the holy name: with the tongue by chanting,
and by propagating it all over the world.

Results of Giving up Chanting

In the rmad-Bhgavatam, King Prthu prays to Lord Visnu:
My dear highly glorified Lord, if one, in the association of pure devotees, hears even once the glories of
Your activities, he does not, unless he is nothing but an animal, give up the association of devo tees, for no
intelligent person would be so careless as to leave their association. The perfection of chanting and hearing
about Your glo
' Cc. di 8.16, p.
ries was accepted even by the goddess of fortune, who desired to hear of Your unlimited activities and
transcendental glories.'
rla Prabhupda comments:
Mahrja Prthu maintains that the attraction of this chanting is so great that one cannot give up the
process unless he is an animal. This is the case even if one comes in contact with this transcendental
vibration by chance. Prthu Mahrja is very emphatic in this connection-only an animal can give up the
practice of chanting Hare Krsna.
.
Those who are not animals, but actually intelligent, advanced, human, civilized men cannot give
up this practice of continually chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare / Hare Rma,
Hare Rma, Rma Rma, Hare Hare.
The human being is the only life form which is endow ed with the intelligence to understand the need
for spiritual practice and has the required senses to engage in regulated devotional service.

Chanting at the Time of Death

There is an important prayer to Lord Visnu by the priests in Mahrja Nabhi's sacrificial arena:
Dear Lord, we may not be able to remember Your name, form, and qualities due to stumbling, hunger,
falling down, yawning or being in a miserable condition at the time of death, when there is a high fever. We
therefore pray unto You, O Lord, for You are very affectionate to Your devotees. Please help us to
remember You and utter Your Holy names, attributs and activities, which can dispel all the reactions or our
sinful lives.`
In rla Prabhupda's purport it is said:
The real success in life is ante nryana-smrtih remembering the holy name, attributes, activities, and form
of the Lord at the time of death. Although we may be engaged in the Lord's devotional serv ice in the
temple, material conditions are so tough and inevitable that we may forget the Lord at the time of death due
to a diseased condition or mental derangement. Therefore we should pray to the Lord to be able to
remember His lotus feet without fail at the time of death, when we are in such a precarious condition.
' SB. 4.20.26.
2
SB. 5.3.12
3
See SB. 2.1.6.
To chant at the time of death, however, is very difficult, because one is extremely disturbed and cannot
concentrate his thoughts deliberately-they just come like an uncontrollable stream. Very easily one might
become so overwhelmed that he loses the power to speak. Therefore we have to prepar-ourselves now, as
long as the body is strong and the mind more or less well poised, and as long as there are no greater
difficulties in our lives.
"What can be done", asks Cnakya Pandita, "if one is on the brink of death?"- indicating that one should
be prepared by then.
If we run into a difficult situation, for example, while driving a car, we should instantly chant the holy
name. If suddenly a thought incompatible with devotional service enters the mind, one should immediately
chant Hare Krsna. This should be practiced again and again. Then we are trained to chant the holy name
even at the greatest danger-namely at the time of death.
One who chants the holy name in a helpless state, instantaneously attracts the blessings and the help of
the Supreme Personality of Godhead, r Krsna. If one succeeds in doing this at the time of death, Lord
Krsna will deliver him from the painful cycle of birth and death, by bringing him back to His own abode in
the spiritual world. Hare Krsna!