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Positive Path for the Wandering Mind

Mahanidhi Madan Gopal Das

The best japa is done by sitting in a sanctified place, closing the eyes, and repeating the holy name while remembering its meanings and the sublime pastimes of Gaura-Govinda. If the mind is too restless, however, acaryas suggest engaging it in parikrama. To do this, one simply sits calmly and chants on his beads while thinking he is circumambulating Govardhana Hill, Radha-kunda or Vraja-mandala within his mind.

While chanting and “mentally walking” on Giriraja parikrama, one will see the sites of Radha-Kṛṣṇa’s pastimes within his mind. This in turn may induce remembrance of a particular pastime enjoyed by the Divine Couple at that lila-sthali. By relishing the exchanges between Radha-Madhava, the sadhaka will fix his wandering mind on the positive path of japa and lila-smarana.

Here is a sample of japa and manasi parikrama:

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare… It is morning–the rising sun pinks the eastern sky. The air is chilly. The cool sand caresses my feet as I walk on the path around Giriraja. On my right side, I see Kusuma-sarovara, placid and majestic with glorious medieval arches and domes.

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare… I remember the Asoka-vana here, where Radhika and Her sakhis came to pick flowers for Syamasundara. Eyeing a most attractive,

fragrant flower high in the tree, Radhika tried desperately to pluck it by extending Her graceful arm. But the flower remained just beyond Her reach. Unseen by anyone, Syama climbed the same tree, and pushed down the branch with His foot so Radhika could grasp the flower.

Hare Rama Hare Rama Rama Rama Hare Hare…Suddenly, Syama removed His foot, and the branch sprang back forcefully lifting Radhika off the ground. Still clutching that special flower, Radhika dangled in mid air and cried for help as Her sakhis looked on with eyes full of smiles and hearts full of care–Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare…

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

An excerpt from the book Art of Chanting

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Grace and Gratitude

Mahanidhi Madan Gopal Das

The diksha guru is like a father, and you can never reject a father even if he commits some transgression. One’s being a father is not dependent on his making or not making transgressions but on a simple biological act. Similarly, the Guru is guru, not because of any material deeds good or bad, but because he has established for the disciple a real connection to a particular spiritual ideal and practice. In other words, the guru literally gives life to the disciple. So to reject the guru means to reject the life that he has given. And many people do so rather hastily which results in their own spiritual detriment.

There is no way to find the guru inside our heart without first recognizing and appreciating the grace of the Guru standing in front of us. As a disciple, I expect the guru to be perfect because I have a psychological need for such perfection. And if the guru disappoints me, I become angry as described in the Bhagavad gita (2.62-63). Then I forget whatever grace he did gave me (smṛti-bhraṁśa) and I lose my intelligence (buddhi-nāśa).

The main error here is that we have not really seen the guru’s grace for what it is. Instead we mistook something else to be his grace: his wisdom, his charisma, his power to give boons, the ego-expansion that comes from having a famous guru, etc. If we recognize the grace, then we will pursue the perfection that it points to.

Everyone will agree that bhakti is the path of Grace and Gratitude. The Guru embodies Grace and is therefore the principal object of gratitude for a disciple. The Grace that came through the Guru WAS and IS real; it is part of the eternal stream of grace that continues in all time and place. If we find fault with the guru, the flow of grace stops.

Guru’s grace is tangible, and it manifests to the disciple in the form of many wonderful divine assets. In Mukta-carita, Srila Raghunatha dasa Goswamipada mentions all the transcendental gifts that he as a disciple received from his Guru:

nama-sresthammanumapisaci-putramatrasvarupam,
rupamtasyagrajamuru-purimmathurimgosthavatim,
radha-kundamgiri-varamaho! radhika-madhavasam,
praptoyasyaprathita-kripayasrigurumtamnato’smi

“I bow my head again and again to the holy preceptor, through whose most celebrated mercy I have received the best of all names, the initiation mantra, Sri Sachinandana Mahaprabhu, Svarupa, Rupa and his older brother Sanatana, the extensive dominions of Mathurapuri, a dwelling place in the pasturing grounds [of Krishna], Radha Kunda, the chief of all mountains, Sri Govardhana, and most pointedly of all, the hope of attaining the lotus feet of Sri Radha Madhava.”
As long as that grace in our life takes the form of serving and striving to realize Yugala Kishor Radha-Krishna, a disciple can never reject his spiritual master. Yet at the same time, one must always increase and revise his understanding of the siddhantas and the methods of attaining the goal of Radha-Govinda’s premaseva in the groves of Vrindavana. If a disciple fails to that, he is like a scientist who is told not to make any new discoveries because Newton had already said everything one needs to know.
We live in a progressive universe filled with vast amounts of information, and more keeps coming all the time. Deeply studying, contemplating, understanding, and acting upon the conclusive truths of bhakti and the Gaudiya Vaisnava siddhanta is a necessary part of being a disciple.
Grace does not come from an impersonal source, it comes a person, Sri Guru, who is representing the Supreme Personality of Godhead Bhagavan Sri Krishna. In essence, Guru IS the Grace, and Grace IS the Guru. We have to recognize exactly what the grace was that I received from Sri Guru. Fidelity to the guru means fidelity to the Grace, and to forever express gratitude for having received it.
All the divine assets described above by Srila Raghunatha dasa Goswami pada, beginning with the Holy Name, and on to the hope of attaining the confidential service of Radha and Krishna, came to me from Srila Prabhupada. And every one of them is important for me, especially at this point in my life. To pursue the cherished spiritual ideals I received forty years ago, I have made some changes in my life. However, I will always remain indebted to and grateful to my “ever well-wisher”, His Divine Grace Srila Prabhupada.
Samashti Guru ki jai! Guru Krpa hi kevalam ki jai!
Jai Gurudeva! Jai Jai Sri Radhe!
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Eight Rules for Better Japa

Mahanidhi Madan Gopal Das

The rules start with basic mechanical arrangements and end with the proper mood and meditation. Anyone who follows these eight rules will surely improve his japa and receive delightful rewards from sri-nama.

1. Night before–Give up rice and eating heavy foods at night. Take simple foods such as milk and fruits. By eating a light meal you will sleep soundly, rise early without difficulty, and have full energy for attentive japa the next morning. The night before make a sankalpa or firm vow: “Tomorrow morning, I will chant with full concentration and sincere feelings.”

Upon waking, take a full bath or at least wash the mouth, face, hands and feet with cold water before chanting. If you feel sleepy or dull headed, a kirtana with karatalas will immediately invigorate the dull mind and purify the enviroment.

2. Time, Place, Mind–Start chanting very early in the morning, either with devotees, Tulasi-devi, Thakuraji, or in a place free from disturbance. Sit before your Deities or Tulasi-devi and chant prayers to Sri Guru and the parampara, the six Gosvamis and the Panca-tattva. Remember Thakura Haridasa and pray for his mercy. Pray to the holy name to help you chant with full attention, purely, and free from offenses.

If the mind starts “jumping,” calm it down by prayer, pranayama, or loud chanting. Sri Caitanya’s Sikasastaka is the ideal prayer to recite and reflect upon before and during japa. A very good technique of concentration is to remember the meaning of the third sloka (trnad api sunicena) throughout the japa period.

3. Chanting Techniques–a) “Sit properly.” Yoga sastras proclaim that sitting straight facilitates concentration: “Right posture makes the mind calm.” (Tantra-raja-tantra 27, 59) “For purification of the body and for success in yoga, posture is absolutely necessary.” (Rudra-yamala-tantra 2.24.38-39) “By the practice of good posture the body becomes disease-free, firm and efficient.” (Graha-yamala 2.85)

b) Chant without interruption. Once in Los Angeles, disciples asked Srila Prabhupada what would please him most. “Chant sixteen rounds of japa at one sitting without interruption!” said Srila Prabhupada.

c) Be careful to clearly and distinctly pronounce the holy names.

4. Concentration–Collect all thoughts into one; concentrate on the sound vibration.

5. Control the Mind–a) Pull it back when it wanders. Chanters Beware!!! Yoga sastras say that tamo-guna and sleep usually attack a sadhaka after he has practiced one hour of meditation. In other words, after sitting peacefully and chanting japa for one hour, one should be watchful and check his energy and attention levels. If you feel drowsy or dull headed, then chant loudly to shake off tamo-guna; go outside for a japa walk; drink some cold water and splash some on your face; do sirsasana (headstand) for 2 minutes and 10 rounds of pranayama; or a few stretching exercises. Refreshed and invigorated, sit before Tulasi-devi again and renew your japa meditation.

b) Cut the tendency to recall events from yesterday, last week or the year before. The bird of the mind flies on two wings: the past and the future. Cut off the wings. Be here now: Hear, chant and remember-love, serve and surrender! “Forget the past that sleeps; and never the future dream at all. Deal with times that are with you, and progress you shall call.” (Saranagati)

c) Don’t plan today’s duties. If the mind persistenly dwells on the “shopping list” or “things to do today”, then stop briefly, write down the points, and chant japa with a tranquil mind.

6. Absorb Four Qualities–try to fill the mind with the four qualities recommended in the third verse of Sri Caitanya’s Siksastaka: humility, tolerance, pridelessness and respect for all.

7. Meditation–while chanting, meditate on the form of Radha-Syama, or the meaning of the holy names revealed by the previous acaryas.

8. Mood–chant with a feeling of longing for Kṛṣṇa, hankering for Kṛṣṇa and crying for Kṛṣṇa. “This chanting is exactly like the genuine cry of a child for its mother’s presence.” (SSR)

Of course, this should not be done in an artificial way. But rest assured, Sri Kṛṣṇa will respond to the sincere and helpless cries of a humble devotee chanting with a repentant heart.

An excerpt from the book Art of Chanting

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Attitude to Attract the All-attractive

Mahanidhi Madan Gopal Das

golokera prema-dhana, hari-nāma-saṇkīrtana, rati nā janmilo kene tāy

The treasure of love of God has descended from the spiritual world of Goloka Vṛndāvana; appearing in this world as the saṇkīrtana movement of chanting Hari’s holy names. Alas! Why am I not attracted to it? (Prarthana)

In this bhajana, Narottama dasa Thakura says that goloka prema, pure love of God in the mood of Vraja, has descended from the spiritual world in the form of the chanting vibration. Although the all-attractive sweet Lord Kṛṣṇa is approaching everyone through His holy names, He cannot be perceived without the proper attitude. Attitude refers to one’s mood, mentality, approach, viewpoint or mind-set regarding a person or activity. One should chant japa with an attitude of service and surrender–begging for Kṛṣṇa’s mercy.

Chanting the holy name without a service attitude produces sound but not divinity. Such bogus, imitative sound is lip deep but not heart deep; like a gun firing blanks instead of bullets. Pure devotional service alone can connect or link Vraja Gokula with the material world. Vraja Gokula, Kṛṣṇa, His associates, and all His wonderful pastimes descend to this world (golokera prema-dhana) and manifest in the heart filled with seva-bhava.

Chanting must be saturated with a mentality of selfless service; desiring only to please Kṛṣṇa. Srila Prabhupada always said chanting means begging for service: “O my Lord! [Kṛṣṇa] O my Lord’s energy! [Hare, Radha] Please engage me in Your service.” The true transcendental name of Kṛṣṇa can be heard only through the serving mind, not through the material ears of the enjoying mind.

“By a service attitude, if you chant the Hare Kṛṣṇa mantra without any offense, then Kṛṣṇa will reveal Himself.” (SPT 22/10/72)

“Our progress depends on the favor of the higher side. It does not depend so much on our own ability, but on our submission and surrender–our hankering for mercy. My attitude must invite the higher authority to come down to my level and help me, favor me. To attract the Lord’s attention we shall require surrender, submission and humility.

“We can press our position by praying: ‘O my Lord! I am in the worst need; without Your grace I cannot stand. I am helpless. I cannot endure without Your favor.’

“If we truly feel ourselves to be low and in want, then the supply of mercy will come from the higher plane. Everything moves according to Kṛṣṇa’s sweet will. Our problem is how to draw His attention. This will be possible only by increasing our negative tendency, by proving to Kṛṣṇa, in a bona fide way, that I am the most needy.” (Subjective Evolution, adapted)

An excerpt from the book Art of Chanting

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Chapter Thirteen: Japa Meditation Techniques

Mahanidhi Madan Gopal Das

Shelter and Surrender

In “Arunodaya-kirtana” Srila Bhaktivinoda Thakura explains that the nectar-filled names of Kṛṣṇa are the sole shelter within the universe:

kṛṣṇa-nāma-sudhā koriyā pāna, jurāo bhakativinoda-prāṇa,
nāma binā kichu nāhiko āro, caudda-bhuvana-mājhe

Drink the pure nectar of the holy name of Kṛṣṇa and thus satisfy the soul of Bhaktivinoda. Except for the holy name there is nothing within the fourteen worlds.

One must be thoroughly convinced that there is absolutely no other shelter or source of protection in this trouble-filled world beside Lord Sri Kṛṣṇa, who is fully present in His holy name. With this conviction and realization one should chant the Hare Kṛṣṇa maha-mantra.

“Taking full shelter means to express the mood, ‘O Kṛṣṇa, I am Yours! I am taking shelter of You!’ (he radhe! he kṛṣṇa! tavaivasmi) in the mind and out loud.” (Jaiva Dharma ch. 20)

To have faith in the holy name one must firmly establish the six symptoms of self-surrender (saranagati) within his heart. Jaiva Dharma gives a clear description of surrender:

ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā
ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ

(Hari-bhakti-vilasa 11.676)

“The first two symptoms of surrender are ānukūlyasya saṅkalpaḥ and prātikūlyasya varjanam: ‘One should take a solemn vow (sankalpa) that I will only do that which is favorable for unalloyed bhakti, and I will reject all unfavorable acts.’ The third symptom is faith in Kṛṣṇa as one’s protector (rakṣiṣyatīti): ‘Kṛṣṇa is my only protector. I can derive nothing from jnana, yoga, and other such practices.’ This expresses one’s trust (viśvāso) in Kṛṣṇa.

“The fourth symptom is the deliberate acceptance of Kṛṣṇa as one’s maintainer (goptṛtve varaṇaṁ): ‘I cannot do anything, or even maintain myself by my own endeavor. I will serve Kṛṣṇa as best I can, and He will surely take care of me.’ The fifth symptom of surrender (ātma-nikṣepa): ‘Who am I? I am His. My only duty is to fulfill Kṛṣṇa’s desire.’ This is submission of the self (atma-nivedana). The sixth symptom is humility (karpanye): ‘I am wretched, insignificant, and mentally destitute.’ ” (Jaiva Dharma ch. 6)

Since there is no difference between Kṛṣṇa and His holy name, one can think of the six symptoms of surrender in relation to the maha-mantra. Thus while chanting Hare Kṛṣṇa mantra japa one can take a solemn vow: “I will only accept those people, places, actions, thoughts, desires, and feelings that are conducive to chanting suddha-nama, and I will reject everything opposed to it. I have complete faith, which means full love and trust, that the name of Kṛṣṇa is my only protector. Alone I am powerless, but Kṛṣṇa’s name is maintaining me and taking care of all my needs. All I have to do is chant, chant, chant!

“I am His, everything for Nama. My only duty is to serve Kṛṣṇa’s name by chanting with pure love. O most sweet and beautiful Sri Nama Prabhu! I am wretched, worthless, crazy and insignificant. I am lower than the straw in the street. Now please be causelessly merciful to me. Please pick me up and keep me as a particle of dust at Your lotus feet.”

An excerpt from the book Art of Chanting

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Summary of Chapter 12: Nama, Rupa, Guna and Lila in the Holy Name

Mahanidhi Madan Gopal Das

By fully surrendering to the chanting process one will receive the causeless mercy of the name. The blissful pastimes of Kṛṣṇa will then flow through the mind without any effort. Kṛṣṇa will reveal everything in a purified heart, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. Sarasvati Thakura says such wonderful realizations are impossible without Kṛṣṇa’s holy name:

rūpa-guṇa-līlā-sphūrti nāma chāḍā haya nā
rūpa-guṇa-līlā hoite kṛṣṇa-nāma haya nā

“Revelations of the Lord’s transcendental form, qualities, and pastimes are never manifest in the absence of His holy name. The holy name of Kṛṣṇa is never separated from His transcendental form, qualities or pastimes.” (Prākṛta Rasa Śata Dūṣiṇī, 31)

Srila Bhaktisiddhanta Sarasvati describes chastity of the senses: “Other than the pure transcendental names of Kṛṣṇa, which are completely free from all material contact, nothing else should be spoken. Other than the pure transcendental forms of Kṛṣṇa, which are completely free from all material contact, nothing else should be seen. Other than the pure transcendental qualities of Kṛṣṇa, which are completely free from all material contact, nothing else should be heard. Other than the pure transcendental pastimes of Kṛṣṇa, which are completely free from all material contact, nothing else should be served.” (Prākṛta Rasa Śata Dūṣiṇī, 45-46)

It is only by the mercy of Sri Guru and Lord Gauranga that one will obtain these sublime states of Kṛṣṇa consciousness.

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya- nāmne gaura-tviṣe namaḥ

His nature (tattva) is that He is Kṛṣṇa Himself. His name (nāma) is Kṛṣṇa Caitanya. His form (rūpa) is golden. His quality (gūna) is that He is the most magnanimous of all incarnations. His pastime (līlā) is to distribute the highest love of Godhead, kṛṣṇa-prema. I offer my obeisances unto that most generous Lord, Sri Kṛṣṇa Caitanya Mahaprabhu. (Caitanya Caritamrita Madhya 19.53)

An excerpt from the book Art of Chanting

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Chapter Twelve: Nama, Rupa, Guna and Lila in the Holy Name

Mahanidhi Madan Gopal Das

Nama to Rupa

Kṛṣṇa’s beautiful divine form and His holy name are nondifferent. Kṛṣṇa’s name is identical with His form. Thus chanting Kṛṣṇa’s holy name immediately manifests Kṛṣṇa’s beautiful form within the mind purified by devotion.

nāma’, ‘vigraha’, ‘svarūpa’ tina eka-rūpa, tine ‘bheda’ nāhi, tina ‘cid-ānanda-rūpa’
deha-dehīra, nāma-nāmīra kṛṣṇe nāhi ‘bheda,’ jīvera dharma nāma-deha-svarūpe ‘vibheda’
ataeva kṛṣṇera ‘nāma’, ‘deha’, ‘vilāsa ‘ prākṛtendriya-grāhya nahe, haya sva-prakāśa

The Lord’s holy name, form, and personality are all one and the same. There is no difference between them. Since all of them are absolute, they are transcendentally blissful. There is no difference between Kṛṣṇa’s body and Himself, or between His name and Himself. For conditioned souls everything is different. One’s name is different from one’s body, from one’s original form, and so on. The holy name of Kṛṣṇa, as well as His body and His pastimes cannot be understood by the blunt material senses; they are self-manifest. (Caitanya Caritamrita, Madhya 17.131,132,134)

Sri Kṛṣṇa Bhajanamrta says when a sadhaka becomes fortunate and fully surrenders to sri-nama, he will then perceive the transcendental rupa (form) within nama, guna (qualities) within that rupa, and lila (pastimes) in those gunas. The transcendental form, qualities and pastimes of the holy name will manifest within one’s heart in the natural sequence of bhajana as a result of one’s sincere service to pure devotees. At this stage of spiritual advancement, one takes shelter of gopi-bhava to enter the eternal service of Radha-Govinda in Vraja-dhama.

An excerpt from the book Art of Chanting

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The Friction Stick Phenomenon

Mahanidhi Madan Gopal Das

The sastras state that by chanting Kṛṣṇa’s holy name one will eventually see the Lord’s transcendental form, qualities and pastimes. How does this happen? The Svetasvatara Upanisad 1.13-14 gives a wonderful explanation how transcendental sound reveals the form of God:

“The material form (murti) of fire when latent in its source (i.e. the firewood) is not perceived–but yet remains there in its subtle form. When two sticks of wood are rubbed together with enough force or friction, then that dormant fire manifests.

“Similarly, by making one’s own body the lower friction stick (arani) and the syllable om (pranava) the upper friction stick, and by practicing the friction of meditation (dhyana) one may see the Supreme Personality of Godhead hidden within one’s heart.”

The verse above explains that the form of God is within every body (one friction stick), and the form of God is within the name Om, (the second friction stick). However, without applying the proper process of sadhana, namely chanting and meditation, one will not perceive the Lord either in his heart or in the holy name. One can conclude from this sastric statement that by sincerely chanting and meditating upon the Hare Kṛṣṇa maha-mantra, which contains om, one will perceive the form of Kṛṣṇa within his heart.

Therefore, using the “friction stick” of the maha-mantra is a prerequisite for attaining either internal or external darsana of Lord Sri Kṛṣṇa.

An excerpt from the book Art of Chanting

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Sequence of Bhajana

Mahanidhi Madan Gopal Das

Harinama-cintamani describes the sadhana-krama, progressive path of chanting Kṛṣṇa’s holy names: “First one must discard the ten offenses. One should clearly and distinctly pronounce the holy names, and meditate on the Syamasundara form of the Lord. One should chant while sitting in front of and beholding the beautiful form of the Deities. One should realize that the name we are hearing and the form we are seeing are one. One will be able to perceive that there is no difference between the seeing and the chanting.

“After attaining the stage where the name and form of the Lord become one, one should then remember the qualities of the Lord. While hearing Kṛṣṇa’s pastimes one develops appreciation for Kṛṣṇa’s qualities. Such appreciation can only develop in the association of devotees. Otherwise, Kṛṣṇa’s qualities do not become manifest to the devotee. The holy name and qualities must merge through constant chanting.

“Next one must practice remembrance of Kṛṣṇa’s pastimes. One should especially meditate upon Kṛṣṇa’s amorous pastimes. The lila smaranam gradually becomes one with the holy name, form and qualities of Kṛṣṇa. At this point, the first rays of nama-rasa, the transcendental mellows of the holy name, dawn on the horizon of perception. The devotee’s practice of lila-smarana progresses and intensifies to the point where he becomes absorbed in remembering Kṛṣṇa’s asta-kaliya lila.”

As Srila Bhaktivinoda describes a sequence of sadhana, Sri Jiva Gosvami depicts a sequence of hearing (sravana krama) in Bhakti-sandarbha, Anuccheda 256: “First the heart becomes purified by hearing Kṛṣṇa’s holy name. When the heart is thus purified one hears descriptions of Kṛṣṇa’s form. When one hears about Kṛṣṇa’s form, one naturally also hears about the Lord’s qualities. When one hears Kṛṣṇa’s name and the descriptions of His form and qualities, one also comes to hear about Kṛṣṇa’s pastimes.”

Srila Prabhupada defines the “actual perfection of chanting” as the gradual realization of Kṛṣṇa’s wonderful names, forms, qualities and pastimes:

“The purification of chanting harināma means as soon as you chant the holy name of Kṛṣṇa–immediately you will see the form of Kṛṣṇa, realize His qualities, and remember the sweet pastimes of Syama. That is pure chanting of the Hare Kṛṣṇa mantra. Śrīla Jīva Gosvāmī says that when a pure devotee chants Hare Kṛṣṇa mantra, immediately all these–nāma, rūpa, guṇa, līlā, parikara, vasiṣṭha…[will appear] Simply by chanting the name you will feel the form of Kṛṣṇa: “Here is Kṛṣṇa.” Nāma, rūpa, guṇa. “Here are the qualities. Oh, Kṛṣṇa is so qualified. He is so kind. He is so magnanimous.” So many qualities you will remember. Nāma, rūpa, guṇa, līlā. Then His pastimes. “Oh, Kṛṣṇa instructed Arjuna. Kṛṣṇa played with His cowherd boys. Kṛṣṇa had very nice talks with the gopis and with His mother Yaśodā.” These things will be remembered. That is factual perfection of chanting.” (SPT 17/1/71)

An excerpt from the book Art of Chanting

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A Spiritual Call

Mahanidhi Madan Gopal Das

In Topmost Yoga System, Srila Prabhupada delivers a wonderful illumination on the holy name:

“The transcendental vibration established by the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, is the sublime method for reviving our transcendental consciousness. As living spiritual souls, we are all originally Kṛṣṇa 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 māyā, or illusion. Māyā 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, it is called 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 Kṛṣṇa consciousness.

“Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, 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.

“Kṛṣṇa consciousness is not an artificial imposition on the mind. This consciousness is the original natural energy of the living entity. When we hear the 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 mahā-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 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 Kṛṣṇa 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 mahā-mantra. It is automatic, from the spiritual platform, and as such, anyone can take part in vibrating this transcendental sound without any previous qualification. In a more advanced stage, of course, one is not expected to commit offenses on 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 (

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 it 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 Harā is the form of addressing the energy of the Lord, and the words Kṛṣṇa and Rāma are forms of addressing the Lord Himself. Both Kṛṣṇa and Rāma mean the supreme pleasure, and Harā is the supreme pleasure energy of the Lord, changed to Hare (Hah-ray) in the vocative. The supreme pleasure energy of the Lord helps us to reach the Lord.

“The material energy, called māyā, is also one of the multi-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, called Harā, it is established in its happy, normal condition.

“These three words, namely Harā, Kṛṣṇa and Rāma, are the transcendental seeds of the mahā-mantra. The chanting is a spiritual call for the Lord and His energy, to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother’s presence. Mother Harā helps the devotee achieve the Father’s grace, and then Lord Kṛṣṇa 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 mahā-mantra.”

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

An excerpt from the book Art of Chanting