Note: An offense can be committed either with the body, with the mind or by speech
The three predominating deities of this material world, namely, Lord Brahmā, Lord Viṣṇu and Lord Śiva, are directing all the affairs of the this cosmos, but who among them is the Supreme? After much discussion on this question, the great sage named Bhṛgu, who is the son of Lord Brahmā, was deputed to test all three predominating deities and report to the assembly as to who is the greatest.
Being thus deputed, the great sage Bhṛgumuni first of all went to his father’s residence in Brahmāloka. The three deities are the controllers of the three material qualities, namely the qualities of goodness, passion and ignorance. The plan decided upon by the sages was for Bhṛgu to test which of the predominating deities possesses the quality of goodness in full. Therefore, when Bhṛgumuni reached his father, Lord Brahmā, because he wanted to test whether he had the quality of goodness, he purposely did not offer his respects to his father either by offering obeisances or by offering prayers. It is the duty of a son or a disciple to offer respects and recite suitable prayers when he approaches his father or spiritual master. But Bhṛgumuni purposely failed to offer respects, just to see Lord Brahmā’s reaction to this negligence. Lord Brahmā was very angry at his son’s impudency, and he showed signs which definitely proved this to be so. He was even prepared to condemn Bhṛgu by cursing him, but because Bhṛgu was his son, Lord Brahmā controlled his anger with his great intelligence. This means that although the quality of passion was prominent in Lord Brahmā, he had the power to control it. Lord Brahmā’s anger and his controlling his anger are likened to fire and water. Water is produced from fire, but fire can be extinguished with water. Similarly, although Lord Brahmā was very angry due to his quality of passion, he could still control his passion because Bhṛgumuni was his son.
After testing Lord Brahmā, Bhṛgumuni went directly to the planet Kailāsa, where Lord Śiva resides. Bhṛgumuni happened to be Lord Śiva’s brother. Therefore, as soon as Bhṛgumuni approached, Lord Śiva was very glad and personally rose to embrace him. But when Lord Śiva approached, Bhṛgumuni refused to embrace him. “My dear brother,” he said, “you are always very impure. Because you smear your body with ashes, you are not very clean. Please do not touch me.” When Bhṛgumuni refused to embrace his brother, saying that Lord Śiva was very impure, the latter became very angry with him. It is said that an offense can be committed either with the body, with the mind or by speech. Bhṛgumuni’s first offense, committed towards Lord Brahmā, was an offense with the mind. His second offense, committed towards Lord Śiva by insulting him, criticizing him for unclean habits, was an offense by speech. Because the quality of ignorance is prominent in Lord Śiva, when he heard Bhṛgu’s insult, his eyes immediately became red with anger. With uncontrollable rage, he took up his trident and prepared to kill Bhṛgumuni. At that time, Lord Śiva’s wife, Pārvatī, was present. Her personality is a mixture of the three qualities, and therefore she is called Triguṇamayī. In this case, she saved the situation by evoking Lord Śiva’s quality of goodness. She fell down at the feet of her husband, and with her sweet words she talked him out of killing Bhṛgumuni.
After being saved from the anger of Lord Śiva, Bhṛgumuni went directly to the planet Śvetadvīpa, where Lord Viṣṇu was lying on a bed of flowers, accompanied by His wife, the goddess of fortune, who was engaged in massaging His lotus feet. There Bhṛgumuni purposely committed the greatest sin by offending Lord Viṣṇu by his bodily activities. The first offense committed by Bhṛgumuni was mental, the second offense was vocal, and the third offense was corporal. These different offenses are progressively greater in degree. An offense committed within the mind is a positive offense, the same offense, committed verbally is comparatively more grave, and when committed by bodily action it is superlative in offensiveness. So Bhṛgumuni committed the greatest offense by touching the chest of the Lord with his foot in the presence of the goddess of fortune. Of course, Lord Viṣṇu is all-merciful. He did not become angry at the activities of Bhṛgumuni because Bhṛgumuni was a great brāhmaṇa. A brāhmaṇa is to be excused even if he sometimes commits an offense, and Lord Viṣṇu set the example. Yet it is said that from the time of this incident, the goddess of fortune, Lakṣmī, has not been very favorably disposed towards the brāhmaṇas, and therefore, because the goddess of fortune withholds her benedictions from them, the brāhmaṇas are generally very poor. Bhṛgumuni’s touching the chest of Lord Viṣṇu with his foot was certainly a great offense, but Lord Viṣṇu is so great that He did not care. The so-called brāhmaṇas of the Kali-yuga are sometimes very proud that they can touch the chest of Lord Viṣṇu with their feet. But when Bhṛgumuni touched the chest of Lord Viṣṇu with his feet, it was different because although it was the greatest offense, Lord Viṣṇu, being greatly magnanimous, did not take it very seriously.
Instead of being angry or cursing Bhṛgumuni, Lord Viṣṇu immediately got up from His bed along with His wife, the goddess of fortune, and offered respectful obeisances to the brāhmaṇa. He addressed Bhṛgumuni as follows: “My dear brāhmaṇa, it is a great blessing for Me that you have come here. Please, therefore, sit down on this cushion for a few minutes. My dear brāhmaṇa, I am very sorry that when you first entered I could not receive you properly. It was a great offense on My part, and I beg you to pardon Me. You are so pure and great that the water which washes your feet can purify even the places of pilgrimage. Therefore, I request you to purify the Vaikuṇṭha planet where I live with My associates. My dear father, O great sage, I know that your feet are very soft, like a lotus flower, and that My chest is as hard as a thunderbolt. I am therefore afraid that you may have felt some pain by touching My chest with your feet. Let Me therefore touch your feet to relieve the pain you have suffered.” Lord Viṣṇu then began to massage the feet of Bhṛgumuni.
The Lord continued to address Bhṛgumuni. “My dear lord,” He said, “My chest has now become sanctified because of the touch of your feet, and I am now assured that the goddess of fortune, Lakṣmī, will be very glad to live there perpetually.” Another name for Lakṣmī is Cañcalā. She does not stay in one place for a long time. Therefore, we see that a rich man’s family sometimes becomes poor after a few generations, and sometimes we see that a poor man’s family becomes very rich. Lakṣmī, the goddess of fortune, is Cañcalā in this material world, whereas in the Vaikuṇṭha planets she eternally lives at the lotus feet of the Lord. Because Lakṣmī is famous as Cañcalā, Lord Nārāyaṇa indicated that she might not have been living perpetually by His chest, but because His chest had been touched by the feet of Bhṛgumuni, it was now sanctified, and there was no chance that the goddess of fortune would leave. Bhṛgumuni, however, could understand his position and that of the Lord, and he was struck with wonder at the behavior of the Supreme Personality of Godhead. Because of his gratitude, his voice choked up, and he was unable to reply to the words of the Lord. Tears glided from his eyes, and he could not say anything. He simply stood silently before the Lord.
Link to this page: https://prabhupadabooks.com/kb/2/34
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680724IN.MON
So offenses are ten kinds of offenses. The first offense is to deride at the Vedic literature or scriptures. Satāṁ nindā. And those who are preaching God consciousness, never mind in any part of the world. Those who are preaching God consciousness. In your country, Christian… Not in your country. Of course, it was preached in Central Asia, but now Christianism is spread all over. So Lord Jesus Christ, he also preached God consciousness. And Mohammed, Hazrat Mohammed, he also preached God consciousness. Similarly, in India there was several ācāryas, Rāmānujācārya, Madhvācārya, God consciousness they preached.
So Lord Buddha, he, of course, did not preach directly God consciousness, but we accept him as the incarnation of God. Keśava dhṛta-buddha-śarīra jaya jagadīśa hare. He had to preach amongst the atheist class of men who were too much addicted with animal slaughter and he wanted to stop animal slaughter. That was his main business. So I’ve several times explained. Therefore he rejected Vedic authority. Because in the Vedic authority there is recommendation, under certain condition, of animal sacrifice. But he wanted to stop completely animal sacrifice. Therefore superficially he said, he denied the authority of Vedic ritual. Because if he accepted Vedic rituals then he could not preach this ahiṁsā paramo dharma. So that is a great story. Anyway we accept, we Vaiṣṇavas, we accept Lord Buddha as incarnation. That is mentioned in the Śrīmad-Bhāgavatam. He is incarnation of Kṛṣṇa. Keśava dhṛta-buddha-śarīra. So indirectly the Buddhists are worshiping God. They are denying, there is no existence of God but they are accepting the incarnation of God.
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The whole process of spiritual culture is aimed at changing the heart of the living being in the matter of his eternal relation with the Supreme Lord as subordinate servant, which is his eternal constitutional position. So with the progress of devotional service, the reaction of change in the heart is exhibited by gradual detachment from the sense of material enjoyment by a false sense of lording it over the world and an increase in the attitude of rendering loving service to the Lord. Vidhi-bhakti, or regulated devotional service by the limbs of the body (namely the eyes, the ears, the nose, the hands and the legs, as already explained hereinbefore), is now stressed herein in relation to the mind, which is the impetus for all activities of the limbs of the body. It is expected by all means that by discharging regulated devotional service one must manifest the change of heart. If there is no such change, the heart must be considered steel-framed, for it is not melted even when there is chanting of the holy name of the Lord. We must always remember that hearing and chanting are the basic principles of discharging devotional duties, and if they are properly performed there will follow the reactional ecstasy with signs of tears in the eyes and standing of the hairs on the body. These are natural consequences and are the preliminary symptoms of the bhāva stage, which occurs before one reaches the perfectional stage of prema, love of Godhead.
If the reaction does not take place, even after continuous hearing and chanting of the holy name of the Lord, it may be considered to be due to offenses only. That is the opinion of the Sandarbha. In the beginning of chanting of the holy name of the Lord, if the devotee has not been very careful about evading the ten kinds of offenses at the feet of the holy name, certainly the reaction of feelings of separation will not be visible by tears in the eyes and standing of the hair on end.
The bhāva stage is manifested by eight transcendental symptoms, namely inertness, perspiration, standing of hairs on end, failing in the voice, trembling, paleness of the body, tears in the eyes and finally trance. The Nectar of Devotion, a summary study of Śrīla Rūpa Gosvāmī’s Bhakti-rasāmṛta-sindhu, explains those symptoms and vividly describes other transcendental developments, both in steady and accelerating manifestations.
Śrīla Viśvanātha Cakravartī Ṭhākura has very critically discussed all these bhāva displays in connection with some unscrupulous neophyte’s imitating the above symptoms for cheap appreciation. Not only Viśvanātha Cakravartī but also Śrīla Rūpa Gosvāmī treated them very critically. Sometimes all the above eight symptoms of ecstasy are imitated by the mundane devotees (prākṛta-sahajiyās), but the pseudo symptoms are at once detected when one sees the pseudo devotee addicted to so many forbidden things. Even though decorated with the signs of a devotee, a person addicted to smoking, drinking or illegitimate sex with women cannot have all the above-mentioned ecstatic symptoms. But it is seen that sometimes these symptoms are willfully imitated, and for this reason Śrīla Viśvanātha Cakravartī accuses the imitators of being stonehearted men. They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realization.
Link to this page: https://prabhupadabooks.com/sb/2/3/24
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When one is free from all ten of these offenses in chanting the holy name of God, he develops the ecstatic bodily features called pulakāśru. Pulaka means “symptoms of happiness,” and aśru means “tears in the eyes.” The symptoms of happiness and tears in the eyes must appear in a person who has chanted the holy name offenselessly. Here in this verse it is stated that those who have actually developed the symptoms of happiness and tears in the eyes by chanting the glories of the Lord are eligible to enter the kingdom of God. In the Caitanya-caritāmṛta it is said that if one does not develop these symptoms while chanting Hare Kṛṣṇa, it is to be understood that he is still offensive. Caitanya-caritāmṛta suggests a nice remedy in this connection. There it is said in verse 31, Chapter Eight, of Ādi-līlā, that if anyone takes shelter of Lord Caitanya and just chants the holy name of the Lord, Hare Kṛṣṇa, he becomes freed from all offenses.
Link to this page: https://prabhupadabooks.com/sb/3/15/25
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TEXT 71
tāra madhye sarva-śreṣṭha nāma-saṅkīrtana
niraparādhe nāma laile pāya prema-dhana
SYNONYMS
tāra madhye—of the nine different types of devotional service; sarva-śreṣṭha—the most important of all; nāma-saṅkīrtana—chanting of the holy name of the Lord; niraparādhe—without offenses; nāma laile—if one chants the holy name; pāya—he gets; prema-dhana—the most valuable ecstatic love of Kṛṣṇa.TRANSLATION
“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.”PURPORT
Śrīla Jīva Gosvāmī Prabhu gives the following directions in his Bhakti-sandarbha (270):
iyaṁ ca kīrtanākhyā bhaktir bhagavato dravya-jāti-guṇa-kriyābhir dīna-janaika-viṣayāpāra-karuṇā-mayīti śruti-purāṇādi-viśrutiḥ. ataeva kalau svabhāvata evātidīneṣu lokeṣu āvirbhūya tān anāyāsenaiva tat tad yuga-gata-mahā-sādhanānāṁ sarvam eva phalaṁ dadānā sā kṛtārthayati. yata eva tayaiva kalau bhagavato viśeṣataś ca santoṣo bhavati.“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 one’s having taken birth in a good family. By humility and meekness one attracts the attention of Kṛṣṇa. That is the verdict of all the Vedas. Therefore if one becomes very humble and meek, he can easily attain the lotus feet of Kṛṣṇa 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.” The chanting of the holy name of Kṛṣṇa-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-has been praised by Śrīla Rūpa Gosvāmī in his Nāmāṣṭaka (verse 1):
nikhila-śruti-mauli-ratna-mālā-
dyuti-nīrājita-pāda-paṅkajānta
ayi mukta-kulair upāsyamānaṁ
paritas tvāṁ hari-nāma saṁśrayāmi“O Hari-nāma! The tips of the toes of Your lotus feet are constantly being worshiped by the glowing radiance emanating from the string of gems known as the Upaniṣads, the crown jewels of all the Vedas. You are eternally adored by liberated souls such as Nārada and Śukadeva. O Hari-nāma! I take complete shelter of You.”
Similarly, Śrīla Sanātana Gosvāmī has praised the chanting of the holy name as follows in his Bṛhad-bhāgavatāmṛta (Chapter One, verse 9):jayati jayati nāmānanda-rūpaṁ murārer
viramita-nija-dharma-dhyāna-pūjādi-yatnam
kathamapi sakṛd-āttaṁ muktidaṁ prāṇīnāṁ yat
paramam amṛtam ekaṁ jīvanaṁ bhūṣaṇaṁ me“All glories, all glories to the all-blissful holy name of Śrī Kṛṣṇa, 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 Kṛṣṇa is the highest nectar. It is my very life and my only treasure.”
In Śrīmad-Bhāgavatam (2.1.11) Śukadeva Gosvāmī says:etan nirvidyamānānām
icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ
harer nāmānukīrtanam“O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and those who are self-satisfied by dint of transcendental knowledge.”
Similarly, Śrī Caitanya Mahāprabhu has said in His Śikṣāṣṭaka(3):tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ“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.” Regarding the ten offenses in chanting the holy name, one may refer to the Ādi-līlā, Chapter Eight, verse 24.
Link to this page: https://prabhupadabooks.com/cc/antya/4/71
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However, if he intentionally commits sinful activities, expecting that the Lord will forgive him because he is chanting Hare Kṛṣṇa, that is inexcusable.
If one commits sinful activities on the strength of chanting the holy name, he commits nāma-aparādha, or an offense against the holy name. Of the ten kinds of offenses, committing sins on the strength of chanting is the most serious. If after being freed from all sinful reactions by chanting Hare Kṛṣṇa one again commits the same sins, he is guilty of a grievous crime. For an ordinary man, that sinful activity may not be regarded so seriously, but for one who is chanting Hare Kṛṣṇa, it is a dangerous offense, just as it is a serious crime for a government officer in a high post to take advantage of his position and accept a bribe. Such men are the most punishable criminals. If a policeman steals, his crime and subsequent punishment are greater than that of an ordinary man who steals. That is the law. Similarly, one who takes gross advantage of the Hare Kṛṣṇa mantra, thinking, “I am chanting Hare Kṛṣṇa, so even if I commit some sin I’ll be excused,” will not achieve the ultimate goal of chanting the holy name. He becomes entangled in a cycle: he is freed, then he again commits sin, then he is freed and again commits sin, freed and again commits sin. In this way he is never liberated.
Link to this page: https://prabhupadabooks.com/sc/15/offenses_against_the_holy_name
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TEXT 59
nāmera akṣara-sabera ei ta’ svabhāva
vyavahita haile nā chāḍe āpana-prabhāvaSYNONYMS
nāmera—of the holy name; akṣara—letters; sabera—of all; ei—this; ta’-certainly; sva-bhāva—the characteristic; vyavahita haile—even when improperly uttered; nā—do not; chāḍe—give up; āpana-prabhāva—their own spiritual influence.TRANSLATION
“The letters of the holy name have so much spiritual potency that they act even when uttered improperly.PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the word vyavahita (“improperly uttered”) is not used here to refer to the mundane vibration of the letters of the alphabet. Such negligent utterance for the sense gratification of materialistic persons is not a vibration of transcendental sound. Utterance of the holy name while one engages in sense gratification is an impediment on the path toward achieving ecstatic love for Kṛṣṇa. On the other hand, if one who is eager for devotional service utters the holy name even partially or improperly, the holy name, who is identical with the Supreme Personality of Godhead, exhibits its spiritual potency because of that person’s offenseless utterance. Thus one is relieved from all unwanted practices, and one gradually awakens his dormant love for Kṛṣṇa.
Link to this page: https://prabhupadabooks.com/cc/antya/3/59
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Our great leader, Mahatma Gandhi, he wanted to prove from Bhagavad-gītā, nonviolence. He started the nonviolence movement, and he wanted to support… Everyone takes advantage of Bhagavad-gītā and tries to support his view on the strength of Bhagavad-gītā. Therefore you will find so many interpretations. Everyone wants to utilize. There are more than six hundred publication, commentaries, on Bhagavad-gītā. One Dr. Rele in Bombay, he has interpreted Bhagavad-gītā as talks between a physician and a patient.
So these things are going on, but that is not Bhagavad-gītā. That is nāmno balād yasya hi pāpa-buddhiḥ. Nāma-aparādha, ten kinds of offenses… This is offense. Just like nāmno balād yasya hi pāpa-buddhiḥ. We say, the śāstra says, that by chanting Hare Kṛṣṇa mantra, you become cleansed of your sinful activities. That’s a fact. But if somebody thinks that “I shall go on committing sinful activity and chant Hare Kṛṣṇa mantra so it will be adjusted, neutralized, this is the most sinful activity, nāmno balāt, by the strength of chanting, committing sin. So similarly on the strength of Bhagavad-gītā, if one wants to prove his foolish philosophy, that is a great offense. That’s a great offense. Therefore Bhagavad-gītā cannot be interpreted by foolish commentators. It must be studied through the paramparā system, ācārya upāsanam. One must worship the ācārya and learn from him what is Bhagavad-gītā. Ācāryavān puruṣo veda. This is the Vedic injunction. Who knows things as they are. Ācāryaṁ māṁ puruṣa, one who is under the guidance of ācārya. So you won’t find this foolish nonviolence theory from any ācārya. Many ācāryas have commented on Bhagavad-gītā. There is Rāmānujācārya, Madhvācārya, even Śaṅkarācārya. But never said that Bhagavad-gītā is proof of nonviolence. Nonviolence is good but when there is dharma-yuddha, righteous fighting, there is no question of nonviolence. Violence is approved.
Therefore Kṛṣṇa says that tataḥ sva-dharmaṁ kīrtiṁ ca: “You will, by neglecting your sva-dharma, your professional or occupational duty, and minimizing the importance of your recognition, kīrti…” Kīrtir yasya sa jīvati: “Anyone who is reputed for his good activities, he lives forever.” Kīrtir yasya sa jīvati. Bhaja sādhu-samāgamam. Tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam. Cāṇakya Paṇḍita also says kīrtiḥ sa… Who lives forever? One who has got reputation for his, one who is famous for his good activities. “So don’t try to lose your reputation. You are a great fighter, recognized by so many authorities, and if you don’t fight, then people will say, ‘Now Arjuna is finished. He cannot anymore fight.’ So don’t lose this reputation. Don’t be deviated from your occupational duty as a kṣatriya. If you do all these things, then pāpam avāpsyasi. You don’t think that it will be pious. You will, on the other hand you will become impious.” Pāpam avāpsyasi.
Link to this page: https://prabhupadabooks.com/classes/bg/2/33-35/london/september/03/1973
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The offenses against the chanting of the holy name are as follows: 1) To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord. 2) To consider the names of demigods like Lord Śiva or Lord Brahmā to be equal to, or independent of, the name of Lord Viṣṇu. (Sometimes the atheistic class of men take it that any demigod is as good as the Supreme Personality of Godhead, Viṣṇu. But one who is a devotee knows that no demigod, however great he may be, is independently as good as the Supreme Personality of Godhead. Therefore, if someone thinks that he can chant Kālī, Kālī! or Durgā, Durgā! and it is the same as Hare Kṛṣṇa, that is the greatest offense.) 3) To disobey the orders of the spiritual master. 4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version. 5) To consider the glories of chanting Hare Kṛṣṇa to be imagination. 6) To give some interpretation on the holy name of the Lord. 7) To commit sinful activities on the strength of the holy name of the Lord. (Because by chanting the holy name of the Lord one can be freed from all kinds of sinful reactions, it should not be taken that one may continue to act sinfully and after that chant Hare Kṛṣṇa to neutralize his sins. Such a dangerous mentality is very offensive and should be avoided.) 8) To consider the chanting of Hare Kṛṣṇa as one of the auspicious ritualistic activities which are offered in the Vedas as fruitive activities (karma-kāṇḍa). 9) To instruct a faithless person about the glories of the holy name. (Anyone can take part in chanting the holy name of the Lord, but in the beginning one should not be instructed about the transcendental potency of the Lord. Those who are too sinful cannot appreciate the transcendental glories of the Lord, and therefore it is better not to instruct them in this matter.) 10) 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.
Every devotee who claims to be a Vaiṣṇava must guard against these offenses in order to quickly achieve the desired success.
Link to this page: https://prabhupadabooks.com/nod/8
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Kṛṣṇa becomes manifest to the devotee. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ, sevonmukhe hi jihvādau [Cc. Madhya 17.136]. When one becomes devotee, beginning from the tongue, jihvādau, by chanting Hare Kṛṣṇa mantra, sevonmukhe hi jihvādau, svayam eva sphuraty adhaḥ, He becomes revealed. Yei nāma sei kṛṣṇa. That is the perfection of chanting without any offenses. Then you’ll find the name is not different from Kṛṣṇa. When you are chanting, you’ll find Kṛṣṇa is dancing on your tongue. This is the conclusion.
So we have to learn how to chant. Therefore in the śāstras, in the Purāṇas, the ten kinds of offenses are described. And Śrīla Jīva Gosvāmī has given very much stress to avoid these offenses. Śuddha-nāma. In the beginning we cannot chant pure form of the name, because we are accustomed… But still, by chanting process, then it becomes nāmābhāsa, almost pure. Ābhāsa means just like before sunrise, you find the darkness is off, but it is not sunlight. It is different from sunlight, but still, there is the dawn, you can see everything distinctly. Similarly, first there is offensive name and, if you avoid, avoid the ten kinds of offenses, then gradually it becomes nāmābhāsa. And Śrīla Haridāsa Ṭhākura has said, Namācārya, that by nāmābhāsa, one becomes liberated. There was some argument with Haridāsa Ṭhākura and one brāhmaṇa in the office of Raghunātha dāsa Gosvāmī’s father, uncle. So there were some high level talks on this nāmābhāsa. So by nāmābhāsa one becomes liberated. By chanting Hare Kṛṣṇa mantra offensive, one becomes materially happy or distressed, but when one comes to the stage of nāmābhāsa, he becomes liberated. And when he chants pure name, there is Kṛṣṇa-prema. Just like Rūpa Gosvāmī: he was chanting. We are also chanting. But we are not in the stage of Rūpa Gosvāmī or Sanātana Gosvāmī and Haridāsa Ṭhākura. Actually, if we come to that stage then there will be Kṛṣṇa-prema, love of Kṛṣṇa. Just like Rūpa Gosvāmī said that “What shall I chant with one tongue and two ears? If there were millions of tongues and trillions of ears, I could chant something.” And we cannot finish even sixteen rounds, because we have not created our taste for chanting. Still we are in the nāmāparādha stage. But don’t be disappointed. Go on chanting. You’ll come to the right position, nāmābhāsa, then śuddha-nāma. Everything requires gradual development.
So this nāma is also another incarnation of Kṛṣṇa. Nāma-rūpe kali-kāle kṛṣṇa-avatāra. Name is… Because name and Kṛṣṇa is not different. Abhinnatvād nāma-nāminoḥ. There is no difference. Here, in the material world, there is difference between the name and the substance, but advaya-jñāna, in the Absolute world there is no such distinction. The name and the person, the same, identical. So actually, when we chant Hare Kṛṣṇa mantra, we directly associate with Kṛṣṇa, because name is the incarnation of Kṛṣṇa. Nāma-rūpe kṛṣṇa-avatāra. Therefore, if we are sensible, then we should take very much respectful attitude to the name, because name and Kṛṣṇa, the same. Suppose Kṛṣṇa comes here. How much respectful we shall be, immediately. So similarly, when we chant Hare Kṛṣṇa mantra, we should know Kṛṣṇa is there. Therefore we should be very much cautious and respectful, not neglectful. That is offense. That is offense. If you become inattentive, that is offense. You should know this. Try to avoid. Kṛṣṇa is giving us chance to meet Him in so many ways: nāma, rūpa, līlā, parikara, vasiṣṭha. He is giving us chance in the form of name, in the form of Deity, in the form of His pastimes, in the form of His paraphernalia. Just like this Vṛndāvana. Vṛndāvana is as good as Kṛṣṇa.
Caitanya Mahāprabhu has said. It is not my manufacture. Ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvana. As Kṛṣṇa, the Brajendra-nandana Hari, Kṛṣṇa, as He is worshipable, similarly His dhāma is worshipable. We should be very much respectful to Vṛndāvana-dhāma; otherwise we’ll be offender. Dhāmāparādha. Dhāmāparādha. If we remain in Vṛndāvana we should know that we are living with Kṛṣṇa. And how much we should be cautious, how much we should be careful if we are actually understand what is dhāma. Dhāma is also Kṛṣṇa. If in the dhāma we commit sinful activities, then we are, what is called, suiciding, committing suicide. It is a fact.
You know the story of Yamala-arjuna. So they were given the place in the dhāma, Vṛndāvana-dhāma, as a tree, but they had to waste time for so many hundreds years. Although there is guarantee, anyone who is in dhāma, he’ll get the shelter of the lotus feet of Kṛṣṇa, but not… Why should we waste your time to become a tree or a monkey or a hog or a dog? Don’t waste. You should be very careful. Don’t commit any offense in the dhāma. Then one life is sufficient to go back to home, back to Godhead. Tyaktvā dehaṁ punar janma naiti mām eti kaun… [Bg. 4.9]. If you actually live in Vṛndāvana carefully, without committing any offense and sinful life, then in this life you are going to Kṛṣṇa.
Link to this page: https://prabhupadabooks.com/classes/nod/the_nectar_of_devotion/vrndavana/october/30/1972
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Room Conversation
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September 7, 1976, Vṛndāvana
Prabhupāda: …forest, naked, renounced, eating fruits. But debauch number one. Markaṭa-vairāgya. There are so many vairāgīs. Markaṭa. Bhaktivinoda Ṭhākura has said, ei ‘ta kali-celā. Here is a disciple of Kali. Nāke tilaka galāi mālā. But has got a tilaka on the forehead and neckbeads on the neck. But is Kali-celā-number one disciple of Kali. You know this song? Kali-celā. These persons who are committing sinful life—don’t say anyone (laughs) or publish—there will be trouble. But that’s a fact. Those who are living in Vṛndāvana and acting like monkey, they’ll get next life—a monkey. To remain in Vṛndāvana, and then next life they will be liberated. In one life all their sinful activities will be punished. Because as soon as animal life is obtained, there is no more further record of the sinful life. The animals cannot make sinful activities more than what is destined by him. But their sinful activity is not taken into account. For this man who is offered this monkey’s body, he suffers the inconvenience of monkey life. So his sinful activities are counteracted, and because he came to Vṛndāvana and lived in Vṛndāvana by the mercy of Rādhārāṇī, next life he will be… That is the glory of Vṛndāvana-dhāma. Otherwise what is the explanation of these dogs and hogs and monkeys in Vṛndāvana? If it is dhāma-aparādha, committing offense in dhāma. Dhāma-aparādha. As dhāma-bhajana, if one undergoes devotional service out of Vṛndāvana and one executes devotional service in Vṛndāvana, that is hundred times better. Similarly dhāma-aparādha also. This aparādha, when offense is committed outside Vṛndāvana, that is not so grievous as committing offense in Vṛndāvana. Dhāma-aparādha. So the punishment is there, but the reward is also there. One life makes pardoned. Tat te ‘nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam [SB 10.14.8]. Therefore a devotee in a reverse condition of life, he understands that “I am punished. Little punished for my previous mischievous activities. So now I am becoming liberated.” So he becomes more enthused to worship the Lord, that “You are finishing my sinful reaction of life with slight punishment. Thank you very much. This is devotee. Tat te ‘nukampāṁ su-samīkṣamāṇaḥ.
Harikeśa: The dogs and monkeys, they feel grateful?
Prabhupāda: Yes, when they come to sense they feel grateful. As dogs they cannot. As dog or monkey they cannot enhance their sinful activities. It is stopped. And whatever they do, that is not taken into account. And to suffer as dog or monkey means counteracting all previous sins. One punishment finished. Then he’s fully liberated.
Harikeśa: I was always wondering that if somebody’s desire is to commit sinful activities…
Prabhupāda: No, in Kali-yuga if you desire it is not sinful. And act…
Harikeśa: If they desire to commit sinful activities and before they became monkeys, but then they were doing it then. So whilst they’re monkeys their desire must change. Or is it forced, that change forced upon them by the mercy of Kṛṣṇa?
Prabhupāda: But if desire changes, then where is punishment? If he’s repentant, then there is no punishment.
Harikeśa: So before they go back to the spiritual world that desire must change.
Prabhupāda: This is forceful change. That is the advantage of Vṛndāvana bhajana.
Harikeśa: That is very good. (laughs)
Prabhupāda: But not that willfully do something wrong. There is punishment. If one unconsciously, without any knowledge, does something wrong, that is excused. But they do willfully. They know it is wrong, still they do it. That is punished. Knowingly. Caitanya Mahāprabhu personally said, asat eka strī-saṅgī. Those who are habituated to illicit sex are punishable. Asat. It is very, very bad. And still if somebody does like that, he is punished. This is going on. “All right.” Here illicit sex… The bābājīs, I heard, they say, “What is the wrong there? It is love.” They say like that. They take it as love. “Gopī’s love,” they say. “Gopī’s used to do that, used to have illicit mixing, intermingling with Kṛṣṇa. What is wrong?” They’ll say. They get support from Kṛṣṇa līlā. Such rogues they are. Sahajiyās. There are many so-called gentlemen, they write books on Kṛṣṇa līlā, paint picture.” This is very nice. Kṛṣṇa is advocating illicit intermingling.” They take it as support of their sinful activities. I have seen personally. Anyone who is a woman-hunter, he’s being addressed by his friend, “Oh, you are like Kṛṣṇa.” They take Kṛṣṇa as a man. How they will take instruction of Kṛṣṇa? Avajānanti māṁ mūḍhāḥ [Bg. 9.11]. Paraṁ bhāvam ajānantaḥ. We are teaching people to become Kṛṣṇa conscious, to become servant of Kṛṣṇa, and the so-called gentlemen, enlightened gentlemen, take Kṛṣṇa as a debauch. Black debauch. [break] …Vaiṣṇava religion is sex. [break] There are aborigines in India. Santal, (?) they are called santal. Black men, live in the forest like the African aborigines. So I asked him that “You, jungle, do you meet the tigers?” “Oh, yes, yes. Why not?” “So how do you save yourself?” So he had a small axe in his hand. So he showed me that “So long I have got this axe, even the tiger will not dare to attack me.” (Bengali or Hindi) After all, tiger is afraid of the axe. They are afraid of even stick. That immediately they understand, “He’s superior.” Actually man is superior with some weapon. I have got personal experience. He said, “He’s a big tiger. But we treat them like dogs.” One axe. They keep always. Just like we keep a stick, they keep one axe.
Harikeśa: Last year they bit Upendra. Remember that? Upendra went to Sevā-kuñja and the monkeys came and took away all of his prasādam and bit him in the leg.
Prabhupāda: Ācchā?
Harikeśa: Yes.
Prabhupāda: Many monkeys were deported by the government but people protested. They were capturing monkeys…
Harikeśa: Here?
Prabhupāda: Yes. Government. And selling at good price in Europe for taking their hormone. The monkey’s hormone is injected or replaced so one regains his sex power. They are very sexually strong.
Harikeśa: That must interfere with that monkey’s spiritual life. That interferes with the spiritual life of the monkey? Because then he can’t die in Vṛndāvana.
Prabhupāda: It is further from them. Everything is being done by superior arrangement. Karmaṇā daiva-netreṇa [SB 3.31.1]. People should learn all these things by practical example instead of becoming irresponsible and without any obedience to the superior law. They should learn it, but they have no intelligence. They think, “We are all free.” Wherefrom the monkey is coming, why there are so many varieties of life, how it is…? What do they know? Nothing. All bluff, vague explanation and that is going on in the name of science. This is the position. All rascals. Fortunately we have got this Śrīmad-Bhāgavatam and Bhagavad-gītā. All knowledge. First-class knowledge. [break] …eternally-enjoyment. For him everything, ānandamayo ‘bhyāsāt (Vedānta-sūtra 1.1.12). Everything ānanda. He has no such thing that this is harmful, that this is useful. That is Kṛṣṇa. Because nobody can do harm to Him and neither in the spiritual world, anyone is harmful. Everyone is advanced devotee. Even the tigers, they are also devotees.
Harikeśa: Tigers?
Prabhupāda: Varieties are there.
Hari-śauri: They have tigers and serpents and everything like that?
Prabhupāda: Everything. They are all devotees.
Harikeśa: There are no dogs and hogs.
Prabhupāda: Yes. The hogs may be also there.
Hari-śauri: Hogs are there as well?
Prabhupāda: But they are not hog. Just like Kṛṣṇa appears as hog, but that doesn’t mean He’s hog. Kṛṣṇa appears as fish. That does not mean He’s fish. Hare Kṛṣṇa. (someone offers obeisances-end)
Link to this page: https://prabhupadabooks.com/conversations/1976/sep/vrndavana/september/07/1976
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Janārdana: Prabhupāda, often when we’ll be performing, doing some activity during our day, and so many things will go wrong, and we become frustrated…
Prabhupāda: Well, when one is a professional, there may be something wrong. That doesn’t matter. But you try to discharge your duties, rightly, whatever you are prescribed to do. Then everything will come to the right point. Your only business is to follow the four principles of regulative life and chant Hare Kṛṣṇa sixteen rounds. So there may be sometimes mistake. That will be corrected automatically. Because we are coming from a different platform, so it may be. And that is also said in the Bha… Api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ: [Bg. 9.30] “If one is found doing mistake or doing something wrong, but because he is sticking to this principle of Kṛṣṇa consciousness, he is sādhu.” Sādhu means a holy man. He is holy. He is not doing any wrong consciously. But due to habit… Suppose just like most of you were, in your former life, you were smoking or taking intoxication. But by some influence, if you sometimes take to it, yes, if you are conscious, “Oh, I have done wrong,” but that is excused if you have done unconscious. But if you think that “Now I am Kṛṣṇa conscious. Whatever I do, it is right,” then it is great sin. But accidentally it happens—that is excused. Never mind. So accidental mistake is not dangerous. Willful mistake is dangerous. That we should be careful. We should be very careful always so that accidental mistakes also may not take place. But if it takes place, it is excused.
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Richard Webster: Within the Christian religion there is a strong emphasis on possible failure and forgiveness.
Prabhupāda: No. Forgiveness is… I know that in church the confession program is there. Forgiveness… Suppose you are or I am an offender. I ask your forgiveness. So you can forgive me once, twice, thrice, not more than that. You cannot make it a profession that you go on committing sins and God will forgive you. No, that is NOT possible. That is misconception. That is mentioned in the Bhagavad-gītā, api cet sudurācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ [Bg. 9.30]. This sudurācāraḥ, means offender, that is NOT willful offense. One person is accustomed to some bad habits, but he has taken to Kṛṣṇa consciousness or God consciousness. But on account of strong habit, if he fails sometimes, that is excused, forgiveness, not that willful committing sin and ask for forgiveness. That is not allowed. In common affairs we do not see. I have got practical, I mean to say, experience. In my householder life I was proprietor of a big pharmacy. So my manager sold some morphia preparation to some unauthorized person. So the sales inspector, they noted it and made us a criminal. And the magistrate called me because I was the proprietor. So my statement was given that “I do not conduct the business directly. Of course, I am responsible for my manager’s fault, but I shall be very strict in future. You can forgive me.” Immediately I was forgiven. But next time, if I go, if I say like that, that is not forgiven. That is not possible. So this forgiveness is good for accidental fault. But it cannot be continued, that is a wrong philosophy.
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SB 6.2.8 P Ajamila Delivered by the Visnudutas
Previously, when engaged in sinful activities to maintain his family, Ajamila chanted the name of Narayana without offenses. To chant the holy name of the Lord just to counteract one’s sinful activities, or to commit sinful activities on the strength of chanting the holy name, is offensive (namno balad yasya hi papa-buddhih). But although Ajamila engaged in sinful activities, he never chanted the holy name of Narayana to counteract them; he simply chanted the name Narayana to call his son. Therefore his chanting was effective. Because of chanting the holy name of Narayana in this way, he had already vanquished the accumulated sinful reactions of many, many lives. IN THE BEGINNING HE WAS PURE, BUT ALTHOUGH HE LATER COMMITTED MANY SINFUL ACTS, HE WAS OFFENSELESS BECAUSE HE DID NOT CHANT THE HOLY NAME OF NARAYANA TO COUNTERACT THEM. One who always chants the holy name of the Lord without offenses is always pure. As confirmed in this verse Ajamila was already sinless, and because he chanted the name of Narayana he remained sinless. It did not matter that he was calling his son; the name itself was effective.
SB 7.5.23-24 P Prahlada Maharaja, the Saintly Son of Hiranyakasipu
IT IS RECOMMENDED THAT EVEN IF ONE COMMITS OFFENSES, ONE SHOULD CONTINUE CHANTING THE HOLY NAME. IN OTHER WORDS, THE CHANTING OF THE HOLY NAME MAKES ONE OFFENSELESS. IN THE BOOK NAMA-KAUMUDI IT IS RECOMMENDED THAT IF ONE IS AN OFFENDER AT THE LOTUS FEET OF A VAISNAVA, HE SHOULD SUBMIT TO THAT VAISNAVA AND BE EXCUSED; SIMILARLY, IF ONE IS AN OFFENDER IN CHANTING THE HOLY NAME, HE SHOULD SUBMIT TO THE HOLY NAME AND THUS BE FREED FROM HIS OFFENSES. In this connection there is the following statement, spoken by Daksa to Lord Siva: “I did not know the glories of your personality, and therefore I committed an offense at your lotus feet in the open assembly. You are so kind, however, that you did not accept my offense. Instead, when I was falling down because of accusing you, you saved me by your merciful glance. You are most great. Kindly excuse me and be satisfied with your own exalted qualities.”
Adi 8.16 The Author Receives the Orders of Krsna and Guru
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. To associate with the holy name and chant the holy name is to associate with the Personality of Godhead directly. In Bhakti-rasamrta-sindhu it is clearly said: sevonmukhe hi jihvadau svayam eva sphuraty adah. 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. Sevonmukhe hi jihvadau: One must engage his tongue in the service of the holy name.
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Madhya 15.108 The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya
Similarly in the Ramarcana-candrika it is stated:
vinaiva diksam viprendra
purascaryam vinaiva hi
vinaiva nyasa-vidhina
japa-matrena siddhida
In other words, the chanting of the Hare Krsna maha-mantra is so powerful that it does not depend on official initiation, but if one is initiated and engages in pancaratra-vidhi (Deity worship), his Krsna consciousness will awaken very soon, and his identification with the material world will be vanquished. The more one is freed from material identification, the more one can realize that the spirit soul is qualitatively as good as the Supreme Soul. AT SUCH A TIME, WHEN ONE IS SITUATED ON THE ABSOLUTE PLATFORM, HE CAN UNDERSTAND THAT THE HOLY NAME OF THE LORD AND THE LORD HIMSELF ARE IDENTICAL. At that stage of realization, the holy name of the Lord, the Hare Krsna mantra, cannot be identified with any material sound. If one accepts the Hare Krsna maha-mantra as a material vibration, he falls down. One should worship and chant the holy name of the Lord by accepting it as the Lord Himself. One should therefore be initiated properly according to revealed scriptures under the direction of a bona fide spiritual master. Although chanting the holy name is good for both the conditioned and liberated soul, it is especially beneficial to the conditioned soul because by chanting it one is liberated. When a person who chants the holy name is liberated, he attains the ultimate perfection by returning home, back to Godhead. In the words of Sri Caitanya-caritamrta (Adi 7.73):
krsna-mantra haite habe samsara-mocana
krsna-nama haite pabe krsnera carana
“Simply by chanting the holy name of Krsna one can obtain freedom from material existence. Indeed, simply by chanting the Hare Krsna mantra one will be able to see the lotus feet of the Lord.”
The offenseless chanting of the holy name does not depend on the initiation process. Although initiation may depend on purascarya or purascarana, the actual chanting of the holy name does not depend on purascarya-vidhi, or the regulative principles. If one chants the holy name once without committing an offense, he attains all success. During the chanting of the holy name, the tongue must work. Simply by chanting the holy name, one is immediately delivered. The tongue is sevonmukha-jihva-it is controlled by service. One whose tongue is engaged in tasting material things and also talking about them cannot use the tongue for absolute realization.
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
According to Caitanya-caritamrta (Madhya 17.134):
ataeva krsnera ‘nama’, ‘deha’, ‘vilasa’
prakrtendriya-grahya nahe, haya sva-prakasa
“With these material senses, one cannot understand the transcendental holy name of the Lord or His form, activities and pastimes. However, when one actually engages in devotional service, utilizing the tongue, THE LORD IS REVEALED.”
Madhya 15.109 T The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya
anusanga-phale kare samsarera ksaya
citta akarsiya karaya krsne premodaya
SYNONYMS
anusanga-phale–as a simultaneous result; kare–does; samsarera ksaya–annihilation of entanglement in the material world; citta–thought; akarsiya–attracting; karaya–causes; krsne–unto Lord Krsna; prema-udaya–arousal of transcendental love.
TRANSLATION
“By chanting the holy name of the Lord, one dissolves his entanglement in material activities. After this, one becomes very attracted to Krsna, and thus dormant love for Krsna is awakened.
Madhya 15.110 T The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya
akrstih krta-cetasam sumanasam uccatanam camhasam
acandalam amuka-loka-sulabho vasyas ca mukti-sriyah
no diksam na ca sat-kriyam na ca purascaryam manag iksate
mantro ‘yam rasana-sprg eva phalati sri-krsna-namatmakah
SYNONYMS
akrstih–attraction; krta-cetasam–of saintly persons; su-manasam–of the most liberal-minded; uccatanam–annihilator; ca–also; amhasam–of sinful reactions; a-candalam–even to the candalas; amuka–except the dumb; loka-sulabhah–very easy to achieve for all persons; vasyah–full controller; ca–and; mukti-sriyah–of the opulence of liberation; no–not; diksam–initiation; na–not; ca–also; sat-kriyam–pious activities; na–not; ca–also; purascaryam–regulative principles before initiation; manak–slightly; iksate–depends upon; mantrah–mantra; ayam–this; rasana–tongue; sprk–touching; eva–simply; phalati–is fruitful; sri-krsna-nama-atmakah–consisting of the holy name of Lord Krsna.
TRANSLATION
” ‘The holy name of Lord Krsna is an attractive feature for many saintly, liberal people. It is the annihilator of all sinful reactions and is so powerful that save for the dumb who cannot chant it, it is readily available to everyone, including the lowest type of man, the candala. The holy name of Krsna is the controller of the opulence of liberation, and it is identical with Krsna. Simply by touching the holy name with one’s tongue, immediate effects are produced. Chanting the holy name does not depend on initiation, pious activities or the purascarya regulative principles generally observed before initiation. The holy name does not wait for all these activities. It is self-sufficient.’ ”
PURPORT
This verse is found in the Padyavali (29) by Srila Rupa Gosvami.
adhya 15.111 T The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya
“ataeva yanra mukhe eka krsna-nama
sei ta’ vaisnava, kariha tanhara sammana”
SYNONYMS
ataeva–therefore; yanra mukhe–in whose mouth; eka–one; krsna-nama–the holy name of Krsna; sei ta’ vaisnava–he is a Vaisnava; kariha–offer; tanhara–to him; sammana–respect.
TRANSLATION
Sri Caitanya Mahaprabhu then finally advised, “One who is chanting the Hare Krsna mantra is understood to be a Vaisnava; therefore you should offer all respects to him.”
PURPORT
In his Upadesamrta, Srila Rupa Gosvami states: krsneti yasya giri tam manasadriyeta diksasti cet. An advanced devotee should respect a person who has been initiated by a bona fide spiritual master and who is situated on the transcendental platform, chanting the holy name with faith and obeisances and following the instructions of the spiritual master. Srila Bhaktivinoda Thakura comments that serving Vaisnavas is most important for householders. Whether a Vaisnava is properly initiated or not is not a subject for consideration. One may be initiated and yet contaminated by the Mayavada philosophy, but a person who chants the holy name of the Lord offenselessly will not be so contaminated. A properly initiated Vaisnava may be imperfect, but one who chants the holy name of the Lord offenselessly is all-perfect. Although he may apparently be a neophyte, he still has to be considered a pure unalloyed Vaisnava. It is the duty of the householder to offer respects to such an unalloyed Vaisnava. This is Sri Caitanya Mahaprabhu’s instruction.
Antya 3.185 T The Glories of Srila Haridasa Thakura
aiche namodayarambhe papa-adira ksaya
udaya kaile krsna-pade haya premodaya
SYNONYMS
aiche–similarly; nama-udaya–of the appearance of the holy name; arambhe–by the beginning; papa–reactions of sinful activities; adira–of them and others; ksaya–dissipation; udaya kaile–when there is actually awakening of offenseless chanting; krsna-pade–at the lotus feet of Krsna; haya prema-udaya–there is awakening of ecstatic love.
TRANSLATION
“SIMILARLY, THE FIRST HINT THAT OFFENSELESS CHANTING OF THE LORD’S HOLY NAME HAS AWAKENED DISSIPATES THE REACTIONS OF SINFUL LIFE IMMEDIATELY. AND WHEN ONE CHANTS THE HOLY NAME OFFENSELESSLY, ONE AWAKENS TO SERVICE IN ECSTATIC LOVE AT THE LOTUS FEET OF KRSNA.
mukti’ tuccha-phala haya namabhasa haite
SYNONYMS
‘mukti–liberation; tuccha-phala–insignificant result; haya–is; nama-abhasa haite–from a glimpse of awakening of offenseless chanting of the holy name.
TRANSLATION
“Liberation is the insignificant result derived from a glimpse of awakening of offenseless chanting of the holy name.
710115SB.ALL Lectures
So the first stage of chanting Hare Krsna mantra is full of offenses. But if one sticks to the principle… Therefore we have to chant regularly sixteen rounds at least. So even there are offenses, by simply chanting and being repentant that “I have committed this offense unnecessarily or without knowledge,” so simply be repentant and go on chanting. Then the stage will come. It is called namabhasa. That is offenseless, when there is no more offenses. That is called namabhasa. AT NAMABHASA STAGE ONE BECOMES LIBERATED IMMEDIATELY. AND WHEN ONE IS LIBERATED, IF HE GOES ON CHANTING–NATURALLY HE WILL GO ON CHANTING–THEN HIS LOVE OF KRSNA BECOMES MANIFEST. THESE ARE THE THREE STAGES OF CHANTING: CHANTING WITH OFFENSE, CHANTING AS A LIBERATED PERSON AND CHANTING IN LOVE OF GOD. THERE ARE THREE STAGE OF CHANTING. THE SAME THING, THE EXAMPLE IS JUST LIKE A MANGO, UNRIPE MANGO, GOING ON, CHANGES. IT IS NOT THAT CHANTING BRINGS ANOTHER THING AS A RESULT. NO. THE SAME THING BECOMES MANIFEST IN DIFFERENT FEATURE. JUST LIKE UNRIPE MANGO, YOU TASTE IN A DIFFERENT WAY; IT IS VERY SOUR. BUT WHEN IT IS RIPENED AND IT IS FULLY RIPENED, THE TASTE IS CHANGED. THE TASTE IS NOW SWEET.
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710115SB.ALL Lectures
SO IN THE BEGINNING WE MAY BE VERY MUCH RELUCTANT IN THE MATTER OF CHANTING, BUT WHEN YOU BECOME LIBERATED THE CHANTING WILL BE SO SWEET THAT YOU CANNOT GIVE UP. Just like Rupa Gosvami. He has composed a sloka. He says in that sloka that “If I had millions of tongues and trillions of ears, then the chanting of Hare Krsna mantra would have been relishable. How, what can I do with one tongue and two ears?” So that is liberated stage. That is prema. But that stage is attainable. If you follow regularly the principles, everyone will attain to that stage when he simply likes to chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare.
SB 2.2.30 P The Lord in the Heart
Lord Sri Caitanya, therefore, made it easier for the prospective devotee of the present age in the following specific manner. Ultimately there is no difference in the result. The first and foremost point is that one must understand the prime importance of bhakti-yoga. The living beings in different species of life are undergoing different terms of encagement according to their fruitive actions and reactions. But in the execution of different activities, one who secures some resources in bhakti-yoga can understand the importance of service to the Lord through the causeless mercy of the Lord, as well as that of the spiritual master. A sincere soul is helped by the Lord through meeting a bona fide spiritual master, the representative of the Lord. By the instruction of such a spiritual master, one gets the seed of bhakti-yoga. Lord Sri Caitanya Mahaprabhu recommends that the devotee sow the seed of bhakti-yoga in his heart and nurture it by the watering of hearing and chanting the holy name, fame, etc., of the Lord. THE SIMPLE PROCESS OF OFFENSELESSLY CHANTING AND HEARING THE HOLY NAME OF THE LORD WILL GRADUALLY PROMOTE ONE VERY SOON TO THE STAGE OF EMANCIPATION. THERE ARE THREE STAGES IN CHANTING THE HOLY NAME OF THE LORD. THE FIRST STAGE IS THE OFFENSIVE CHANTING OF THE HOLY NAME, AND THE SECOND IS THE REFLECTIVE STAGE OF CHANTING THE HOLY NAME. THE THIRD STAGE IS THE OFFENSELESS CHANTING OF THE HOLY NAME OF THE LORD. IN THE SECOND STAGE ONLY, THE STAGE OF REFLECTION, BETWEEN THE OFFENSIVE AND OFFENSELESS STAGES, ONE AUTOMATICALLY ATTAINS THE STAGE OF EMANCIPATION. AND IN THE OFFENSELESS STAGE, ONE ACTUALLY ENTERS INTO THE KINGDOM OF GOD, ALTHOUGH PHYSICALLY HE MAY APPARENTLY BE WITHIN THE MATERIAL WORLD. To attain the offenseless stage, one must be on guard in the following manner.
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710822IN.LON Lectures
So there are certain systems that… Just like in Christian religion, they go weekly to the church and confess their sinful activities, and it is counteracted. That’s all right. God can counteract anything, or God’s representative can do that. But again just coming from the church again I begin the same thing? IT IS THE GRAVEST TYPE OF SINFUL ACT. THAT IS THE VEDIC INJUNCTION. NAMNO BALAD YASYA HI PAPA-BUDDHIH. ANYONE WHO COMMITS SIN ON THE STRENGTH OF CHANTING THE HOLY NAME OF VISNU, OH, HIS SINFUL ACTIVITIES CANNOT BE VANQUISHED EVEN BY SO MUCH ATTEMPT PERFORMING SACRIFICES OR PENANCES. NO IT IS NOT POSSIBLE. HE’S CONDEMNED. JUST LIKE YOU HAVE COMMITTED SOME CRIMINAL ACT, AND YOU ARE PRESENTED IN THE COURT, AND YOU SAY, “MY LORD, I DID NOT KNOW THIS ACT. I HAVE COMMITTED THIS. I MAY BE EXCUSED. I’LL NOT DO THIS.” THEN YOU ARE EXCUSED, THERE IS A… “THAT’S ALL RIGHT.” BUT IF YOU ARE EXCUSED AND AGAIN COME BACK AND AGAIN DO THE SAME SINFUL ACTIVITIES, CRIMINAL ACTIVITIES, AND IF YOU ARE AGAIN ARRESTED, THEN YOU’LL BE VERY, VERY SEVERELY PUNISHED. IT IS A COMMON SENSE. HOW PEOPLE THINK THAT “BECAUSE I CHANT HARE KRSNA OR I TAKE THE HOLY NAME OF GOD OR I GO TO CHURCH, THEREFORE I CAN COMMIT SO MUCH SINS, NEVER MIND. IT WILL BE COUNTERACTED NEXT WEEK OR NEXT MOMENT WHEN I SHALL CHANT.” This is one of the gravest offense in chanting Hare Krsna mantra. You should always remember. By this initiation, by chanting Hare Krsna mantra, your sinful activities will be counteracted, undoubtedly. But don’t commit again. Then it will be the gravest offense. There are ten kinds of offenses. You should be careful. You have got those printed papers? Ten kinds of offenses? Yes, you take. This is a fact. Yah smaret pundarikaksam sa bahyabhyantarah sucih. As soon as you chant the holy name of Krsna, Hare Krsna, you become relieved from all reaction of sinful activities.
Every one of us, anyone who has come to this material world, beginning from Lord Brahma, what to speak of ourselves, down to the small ant, everyone is, to some extent we have committed sinful activities; therefore we are in this material world. This is a fact. Now, in this materialist world there are different stages, different species of life. That you know, that there are 8,400,000 species of life, and we are passing through all the species of life. And according to our sinful position we are placed in different kinds of places also in God’s creation. There are different kinds of places also. So this is going on. We are traveling, wandering throughout the universe, through many species of life and in many planets. This is going on. So Caitanya-caritamrta says, ei rupe brahmanda bhramite kona bhagyavan jiva. In this way, the living entities while wandering throughout the whole universe… Sometimes in nice place, nice life, nice society… There is no nice place, but we accept, “This is good, this is bad.” That is our mental concoction. Actually, in the material world there is no happiness, there is no nice place, because wherever you go… As it is stated in the Bhagavad-gita, punar avartino ‘rjuna. Even if you go to the highest planetary system, Brahmaloka, then there also punar avartinah, means the four principles of material existence, namely birth, death, old age, and disease, they will accompany you. Wherever you go. You may have a long duration of life, but you have to meet death. That is compulsory. And as soon as you meet death, you have to enter into the womb of a certain type of mother and develop another body and come out again and begin another life. This is going on. So Krsna says in the Bhagavad-gita, a-bhrama-bhuvanal lokah punar avartino ‘rjuna. Even if you go to the highest planetary system, Brahmaloka, within this material world, that process will go on, repetition of birth, death, old age, and disease. Because this material body, wherever you get it, either you are American or Englishman or Indian or moon planet or sun planet or Brahma planet, Brahmaloka planet, anywhere you go, you’ll get a certain type of body, but that material body is subjected to these four principles: birth, death, disease, and old age.
750203mw.haw Conversations
Ramesvara: Many devotees who have moved outside of the temple are feeling that if they just continue to chant Hare Krsna, they can go back to the spiritual world, but they are not giving up their independence.
Prabhupada: So? What is your philosophy?
Ramesvara: Well, it seems somewhat hypocritical because chanting Hare Krsna means you are praying to Krsna to please be engaged eternally in His service and to become completely dependent on Him. So we try to explain like that. And to follow all the teachings and instructions, attending mangala aratik and morning and evening class.
Prabhupada: So they are doing that or not?
Guru-krpa: No. They are not even following regulative principles.
Prabhupada: Then?
Ramesvara: They think just by chanting, they will go back to the spiritual world. That is enough.
Prabhupada: Then what is the meaning of the ten kinds of offenses? If he is chanting without offense, then it is all right, but if he is committing offenses, it will not be effective. There are ten kinds of offenses. Whether he is strictly offenseless? Then it is all right. If he is offender, then it will not be fruitful. It will be fruitful; it will take long time because first of all you have to become offenseless. Then you will be admitted. (aside:) Don’t come very near. That’s it. So they are committing offenses, so how they can become perfect? He is committing not following the rules and regulation. THAT MEANS HE IS THINKING THAT “WHATEVER I DO, IT WILL BE ADJUSTED BY CHANTING THE NAME.” IS IT NOT?
Guru-krpa: Yes. That’s one of the offenses.
Ramesvara: That is their philosophy.
Prabhupada: That is their philosophy. That is the greatest offense, namnad balad yasya hi papa-buddhih, that “I can go on committing sinful activity, but by chanting Hare Krsna mantra, it will be adjusted.” That is the greatest offense. So explain to them.
Guru-krpa: So they say, “Then my chanting is useless? So I should stop?” That’s what they say.
Prabhupada: NO, NOT USELESS. BUT JUST LIKE IF YOU KINDLE FIRE AND AT THE SAME TIME POUR WATER, IT WILL TAKE LONG TIME. TO KINDLE FIRE, MAKE IT DRY, KEEP IT DRY. THEN IT WILL BE VERY QUICKLY SUCCESSFUL. SO YOU ARE COMMITTING OFFENSES, AT THE SAME TIME CHANTING, SO BY CHANTING EFFECT, YOU WILL COME TO THAT STAGE, BUT IT WILL TAKE TIME. IF YOU WANT TO BE TRANSFERRED TO THE SPIRITUAL WORLD QUICKLY, JUST LIKE IF YOU WANT TO IGNITE THE FIRE VERY QUICKLY, YOU MUST KEEP IT DRY. IF YOU SIMPLY PUT ON THE WET WOOD, THEN THE FIRE WILL NOT BE VERY POWERFUL. IT WILL BE… IT WILL TAKE TIME. THE FIRE WILL BE BLAZING FIRE. THEN IT WILL DRY. IT WILL TAKE… BETTER PUT DRY WOOD TO MAKE IT SUCCESSFUL. THIS IS THE PROCESS. THE EFFECT OF CHANTING HARE KRSNA WILL NOT GO IN VAIN, BUT IT WILL TAKE TIME. NAMNAD BALAD YASYA HI PAPA-BUDDHIH. BECAUSE HE IS THINKING “BY THE STRENGTH OF CHANTING HARE KRSNA MANTRA, I CAN DO ANYTHING, ALL SINFUL ACTIVITIES, AND IT WILL BE ADJUSTED,” THAT IS THE GREATEST OFFENSE, NOT ONLY OFFENSE, THE GREATEST OFFENSE. NAMNAD BALAD YASYA HI PAPA-BUDDHIH.
Siddha-svarupa: It is very difficult to put everyone who is living outside of the temple in one category. Some people, they are, many people that I know living outside are following strictly the regulative principles, and they are…
Prabhupada: Huh?
Siddha-svarupa: They are strictly following regulative principles and chanting their rounds and having morning aratik in their homes. And evening also, they are chanting. So instead of fighting, I think we should only try to encourage everybody to chant and follow the regulative principles.
Prabhupada: No, that is… Whether you live in temple or outside temple, the rules and regulation and the process must be followed. Then you are successful. It doesn’t matter that you have to live in the temple. Grhe thako vane thako, ‘ha gauranga’ bo’le dako. Not that everyone has to live in the temple. If he does not agree with other Godbrothers, friends, he can live separately. But he must follow the rules and regulation. That is wanted. But if you live with devotees, it will be automatically done.
710103SB.SUR Lectures
Revatinandana: WHAT IS GOING TO HAPPEN TO THESE WHO ARE LEFT AND THEY ARE…, COMMIT OFFENSES AGAINST YOU?
Prabhupada: Eh?
Revatinandana: They have left and yet they are committing offenses against you and against Krsna because they have become deranged.
Prabhupada: THEREFORE THE FALLING DOWN, OBEISANCES, IS THERE. IF THERE IS ANY OFFENSE, BY OFFERING OBEISANCES IT IS EXCUSED.
Yamuna: All glories to Prabhupada.
Prabhupada: And amongst yourself you should also offer obeisances, “Prabhu, please excuse this offense.”
Yamuna: And then take remedial measures.
Prabhupada: Then… Then finished. That is system. One now… Everyone should fall down. What is that? (end)
750221mw.car Conversations
Hrdayananda: YOU SAID THAT BY COMMITTING SINFUL ACTIVITIES ONE HAS TO BE PUNISHED BY THE LAWS OF NATURE. SO IF ONE IS REPENTANT IS HE STILL PUNISHED?
Prabhupada: Yes, provided he is actually repentant.
Hrdayananda: Then he is not punished?
Prabhupada: PUNISHED, BUT SHORT CUT. KARMANI NIRDAHATI KINTU CA BHAKTI-BHAJAM. THAT IS FOR THE DEVOTEES, NOT FOR THE NONDEVOTEE. NONDEVOTEE MUST BE PUNISHED
SB 2.2.30 P The Lord in the Heart
Lord Sri Caitanya, therefore, made it easier for the prospective devotee of the present age in the following specific manner. Ultimately there is no difference in the result. The first and foremost point is that one must understand the prime importance of bhakti-yoga. The living beings in different species of life are undergoing different terms of encagement according to their fruitive actions and reactions. But in the execution of different activities, one who secures some resources in bhakti-yoga can understand the importance of service to the Lord through the causeless mercy of the Lord, as well as that of the spiritual master. A sincere soul is helped by the Lord through meeting a bona fide spiritual master, the representative of the Lord. By the instruction of such a spiritual master, one gets the seed of bhakti-yoga. Lord Sri Caitanya Mahaprabhu recommends that the devotee sow the seed of bhakti-yoga in his heart and nurture it by the watering of hearing and chanting the holy name, fame, etc., of the Lord. THE SIMPLE PROCESS OF OFFENSELESSLY CHANTING AND HEARING THE HOLY NAME OF THE LORD WILL GRADUALLY PROMOTE ONE VERY SOON TO THE STAGE OF EMANCIPATION. THERE ARE THREE STAGES IN CHANTING THE HOLY NAME OF THE LORD. THE FIRST STAGE IS THE OFFENSIVE CHANTING OF THE HOLY NAME, AND THE SECOND IS THE REFLECTIVE STAGE OF CHANTING THE HOLY NAME. THE THIRD STAGE IS THE OFFENSELESS CHANTING OF THE HOLY NAME OF THE LORD. IN THE SECOND STAGE ONLY, THE STAGE OF REFLECTION, BETWEEN THE OFFENSIVE AND OFFENSELESS STAGES, ONE AUTOMATICALLY ATTAINS THE STAGE OF EMANCIPATION. AND IN THE OFFENSELESS STAGE, ONE ACTUALLY ENTERS INTO THE KINGDOM OF GOD, ALTHOUGH PHYSICALLY HE MAY APPARENTLY BE WITHIN THE MATERIAL WORLD. To attain the offenseless stage, one must be on guard in the following manner.
SB 6.2.8 P Ajamila Delivered by the Visnudutas
Previously, when engaged in sinful activities to maintain his family, Ajamila chanted the name of Narayana without offenses. To chant the holy name of the Lord just to counteract one’s sinful activities, or to commit sinful activities on the strength of chanting the holy name, is offensive (namno balad yasya hi papa-buddhih). But although Ajamila engaged in sinful activities, he never chanted the holy name of Narayana to counteract them; he simply chanted the name Narayana to call his son. Therefore his chanting was effective. Because of chanting the holy name of Narayana in this way, he had already vanquished the accumulated sinful reactions of many, many lives. IN THE BEGINNING HE WAS PURE, BUT ALTHOUGH HE LATER COMMITTED MANY SINFUL ACTS, HE WAS OFFENSELESS BECAUSE HE DID NOT CHANT THE HOLY NAME OF NARAYANA TO COUNTERACT THEM. One who always chants the holy name of the Lord without offenses is always pure. As confirmed in this verse Ajamila was already sinless, and because he chanted the name of Narayana he remained sinless. It did not matter that he was calling his son; the name itself was effective.
SB 7.5.23-24 P Prahlada Maharaja, the Saintly Son of Hiranyakasipu
IT IS RECOMMENDED THAT EVEN IF ONE COMMITS OFFENSES, ONE SHOULD CONTINUE CHANTING THE HOLY NAME. IN OTHER WORDS, THE CHANTING OF THE HOLY NAME MAKES ONE OFFENSELESS. IN THE BOOK NAMA-KAUMUDI IT IS RECOMMENDED THAT IF ONE IS AN OFFENDER AT THE LOTUS FEET OF A VAISNAVA, HE SHOULD SUBMIT TO THAT VAISNAVA AND BE EXCUSED; SIMILARLY, IF ONE IS AN OFFENDER IN CHANTING THE HOLY NAME, HE SHOULD SUBMIT TO THE HOLY NAME AND THUS BE FREED FROM HIS OFFENSES. In this connection there is the following statement, spoken by Daksa to Lord Siva: “I did not know the glories of your personality, and therefore I committed an offense at your lotus feet in the open assembly. You are so kind, however, that you did not accept my offense. Instead, when I was falling down because of accusing you, you saved me by your merciful glance. You are most great. Kindly excuse me and be satisfied with your own exalted qualities.”
Adi 8.16 The Author Receives the Orders of Krsna and Guru
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. To associate with the holy name and chant the holy name is to associate with the Personality of Godhead directly. In Bhakti-rasamrta-sindhu it is clearly said: sevonmukhe hi jihvadau svayam eva sphuraty adah. 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. Sevonmukhe hi jihvadau: One must engage his tongue in the service of the holy name.
Madhya 15.108 The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya
Similarly in the Ramarcana-candrika it is stated:
vinaiva diksam viprendra
purascaryam vinaiva hi
vinaiva nyasa-vidhina
japa-matrena siddhida
In other words, the chanting of the Hare Krsna maha-mantra is so powerful that it does not depend on official initiation, but if one is initiated and engages in pancaratra-vidhi (Deity worship), his Krsna consciousness will awaken very soon, and his identification with the material world will be vanquished. The more one is freed from material identification, the more one can realize that the spirit soul is qualitatively as good as the Supreme Soul. AT SUCH A TIME, WHEN ONE IS SITUATED ON THE ABSOLUTE PLATFORM, HE CAN UNDERSTAND THAT THE HOLY NAME OF THE LORD AND THE LORD HIMSELF ARE IDENTICAL. At that stage of realization, the holy name of the Lord, the Hare Krsna mantra, cannot be identified with any material sound. If one accepts the Hare Krsna maha-mantra as a material vibration, he falls down. One should worship and chant the holy name of the Lord by accepting it as the Lord Himself. One should therefore be initiated properly according to revealed scriptures under the direction of a bona fide spiritual master. Although chanting the holy name is good for both the conditioned and liberated soul, it is especially beneficial to the conditioned soul because by chanting it one is liberated. When a person who chants the holy name is liberated, he attains the ultimate perfection by returning home, back to Godhead. In the words of Sri Caitanya-caritamrta (Adi 7.73):
krsna-mantra haite habe samsara-mocana
krsna-nama haite pabe krsnera carana
“Simply by chanting the holy name of Krsna one can obtain freedom from material existence. Indeed, simply by chanting the Hare Krsna mantra one will be able to see the lotus feet of the Lord.”
The offenseless chanting of the holy name does not depend on the initiation process. Although initiation may depend on purascarya or purascarana, the actual chanting of the holy name does not depend on purascarya-vidhi, or the regulative principles. If one chants the holy name once without committing an offense, he attains all success. During the chanting of the holy name, the tongue must work. Simply by chanting the holy name, one is immediately delivered. The tongue is sevonmukha-jihva-it is controlled by service. One whose tongue is engaged in tasting material things and also talking about them cannot use the tongue for absolute realization.
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
According to Caitanya-caritamrta (Madhya 17.134):
ataeva krsnera ‘nama’, ‘deha’, ‘vilasa’
prakrtendriya-grahya nahe, haya sva-prakasa
“With these material senses, one cannot understand the transcendental holy name of the Lord or His form, activities and pastimes. However, when one actually engages in devotional service, utilizing the tongue, THE LORD IS REVEALED.”
Madhya 15.109 T The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya
anusanga-phale kare samsarera ksaya
citta akarsiya karaya krsne premodaya
SYNONYMS
anusanga-phale–as a simultaneous result; kare–does; samsarera ksaya–annihilation of entanglement in the material world; citta–thought; akarsiya–attracting; karaya–causes; krsne–unto Lord Krsna; prema-udaya–arousal of transcendental love.
TRANSLATION
“By chanting the holy name of the Lord, one dissolves his entanglement in material activities. After this, one becomes very attracted to Krsna, and thus dormant love for Krsna is awakened.
Madhya 15.110 T The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya
akrstih krta-cetasam sumanasam uccatanam camhasam
acandalam amuka-loka-sulabho vasyas ca mukti-sriyah
no diksam na ca sat-kriyam na ca purascaryam manag iksate
mantro ‘yam rasana-sprg eva phalati sri-krsna-namatmakah
SYNONYMS
akrstih–attraction; krta-cetasam–of saintly persons; su-manasam–of the most liberal-minded; uccatanam–annihilator; ca–also; amhasam–of sinful reactions; a-candalam–even to the candalas; amuka–except the dumb; loka-sulabhah–very easy to achieve for all persons; vasyah–full controller; ca–and; mukti-sriyah–of the opulence of liberation; no–not; diksam–initiation; na–not; ca–also; sat-kriyam–pious activities; na–not; ca–also; purascaryam–regulative principles before initiation; manak–slightly; iksate–depends upon; mantrah–mantra; ayam–this; rasana–tongue; sprk–touching; eva–simply; phalati–is fruitful; sri-krsna-nama-atmakah–consisting of the holy name of Lord Krsna.
TRANSLATION
” ‘The holy name of Lord Krsna is an attractive feature for many saintly, liberal people. It is the annihilator of all sinful reactions and is so powerful that save for the dumb who cannot chant it, it is readily available to everyone, including the lowest type of man, the candala. The holy name of Krsna is the controller of the opulence of liberation, and it is identical with Krsna. Simply by touching the holy name with one’s tongue, immediate effects are produced. Chanting the holy name does not depend on initiation, pious activities or the purascarya regulative principles generally observed before initiation. The holy name does not wait for all these activities. It is self-sufficient.’ ”
PURPORT
This verse is found in the Padyavali (29) by Srila Rupa Gosvami.
Madhya 15.111 T The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya
“ataeva yanra mukhe eka krsna-nama
sei ta’ vaisnava, kariha tanhara sammana”
SYNONYMS
ataeva–therefore; yanra mukhe–in whose mouth; eka–one; krsna-nama–the holy name of Krsna; sei ta’ vaisnava–he is a Vaisnava; kariha–offer; tanhara–to him; sammana–respect.
TRANSLATION
Sri Caitanya Mahaprabhu then finally advised, “One who is chanting the Hare Krsna mantra is understood to be a Vaisnava; therefore you should offer all respects to him.”
PURPORT
In his Upadesamrta, Srila Rupa Gosvami states: krsneti yasya giri tam manasadriyeta diksasti cet. An advanced devotee should respect a person who has been initiated by a bona fide spiritual master and who is situated on the transcendental platform, chanting the holy name with faith and obeisances and following the instructions of the spiritual master. Srila Bhaktivinoda Thakura comments that serving Vaisnavas is most important for householders. Whether a Vaisnava is properly initiated or not is not a subject for consideration. One may be initiated and yet contaminated by the Mayavada philosophy, but a person who chants the holy name of the Lord offenselessly will not be so contaminated. A properly initiated Vaisnava may be imperfect, but one who chants the holy name of the Lord offenselessly is all-perfect. Although he may apparently be a neophyte, he still has to be considered a pure unalloyed Vaisnava. It is the duty of the householder to offer respects to such an unalloyed Vaisnava. This is Sri Caitanya Mahaprabhu’s instruction.
Antya 3.185 T The Glories of Srila Haridasa Thakura
aiche namodayarambhe papa-adira ksaya
udaya kaile krsna-pade haya premodaya
SYNONYMS
aiche–similarly; nama-udaya–of the appearance of the holy name; arambhe–by the beginning; papa–reactions of sinful activities; adira–of them and others; ksaya–dissipation; udaya kaile–when there is actually awakening of offenseless chanting; krsna-pade–at the lotus feet of Krsna; haya prema-udaya–there is awakening of ecstatic love.
TRANSLATION
“SIMILARLY, THE FIRST HINT THAT OFFENSELESS CHANTING OF THE LORD’S HOLY NAME HAS AWAKENED DISSIPATES THE REACTIONS OF SINFUL LIFE IMMEDIATELY. AND WHEN ONE CHANTS THE HOLY NAME OFFENSELESSLY, ONE AWAKENS TO SERVICE IN ECSTATIC LOVE AT THE LOTUS FEET OF KRSNA.
mukti’ tuccha-phala haya namabhasa haite
SYNONYMS
‘mukti–liberation; tuccha-phala–insignificant result; haya–is; nama-abhasa haite–from a glimpse of awakening of offenseless chanting of the holy name.
TRANSLATION
“Liberation is the insignificant result derived from a glimpse of awakening of offenseless chanting of the holy name.
710115SB.ALL Lectures
So the first stage of chanting Hare Krsna mantra is full of offenses. But if one sticks to the principle… Therefore we have to chant regularly sixteen rounds at least. So even there are offenses, by simply chanting and being repentant that “I have committed this offense unnecessarily or without knowledge,” so simply be repentant and go on chanting. Then the stage will come. It is called namabhasa. That is offenseless, when there is no more offenses. That is called namabhasa. AT NAMABHASA STAGE ONE BECOMES LIBERATED IMMEDIATELY. AND WHEN ONE IS LIBERATED, IF HE GOES ON CHANTING–NATURALLY HE WILL GO ON CHANTING–THEN HIS LOVE OF KRSNA BECOMES MANIFEST. THESE ARE THE THREE STAGES OF CHANTING: CHANTING WITH OFFENSE, CHANTING AS A LIBERATED PERSON AND CHANTING IN LOVE OF GOD. THERE ARE THREE STAGE OF CHANTING. THE SAME THING, THE EXAMPLE IS JUST LIKE A MANGO, UNRIPE MANGO, GOING ON, CHANGES. IT IS NOT THAT CHANTING BRINGS ANOTHER THING AS A RESULT. NO. THE SAME THING BECOMES MANIFEST IN DIFFERENT FEATURE. JUST LIKE UNRIPE MANGO, YOU TASTE IN A DIFFERENT WAY; IT IS VERY SOUR. BUT WHEN IT IS RIPENED AND IT IS FULLY RIPENED, THE TASTE IS CHANGED. THE TASTE IS NOW SWEET.
710115SB.ALL Lectures
SO IN THE BEGINNING WE MAY BE VERY MUCH RELUCTANT IN THE MATTER OF CHANTING, BUT WHEN YOU BECOME LIBERATED THE CHANTING WILL BE SO SWEET THAT YOU CANNOT GIVE UP. Just like Rupa Gosvami. He has composed a sloka. He says in that sloka that “If I had millions of tongues and trillions of ears, then the chanting of Hare Krsna mantra would have been relishable. How, what can I do with one tongue and two ears?” So that is liberated stage. That is prema. But that stage is attainable. If you follow regularly the principles, everyone will attain to that stage when he simply likes to chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare.
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(by Mahesh Raja)
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