Sri Sri Krishna Balaram


 

Sri Sri Krishna Balaram Temple,
Vrindvan, India

Sri Sri Gaura Nitai	Sri Sri Radha Syamasundar

Sri Sri Radha Syamasundar Lalita Visakha

from Santi Vardana Prabhu, ISKCON Malaysia

When I was studying in Vrndavana VIHE in 2001, everyday I used to pray to Lord on how to make spiritual progress quickly. I wanted lots of mercy because I knew I am very fallen and in need of great mercy. I prayed every day for many days to each Deity--Nitai Gauranga, Krsna Balaram, and Radha Shyamasundar.

Then just one day before the Damodara month started, I was seated at the Bhagavatam class near Gaur Nitai Deities. Someone was giving class that day. At the end of the class, HG Aindra Prabhu appeared and sat at the pillar opposite me and looked directly at me.

Pointing his lotus fingers at me repeatedly, he instructed me on the details of performance of Damodara vrata and how it will help me to quickly gain great mercy from the Lord. I was pleasantly surprised and felt very happy, as I was sure the Lord arranged for him to speak to me directly in answer to my prayers.

"You should do like this." Pointing at me he would instruct me.

He said that offering devotional service in Vrndavana gives one 1000 times benefit. During Damodara month one gets 160 times more. So 10 million x 1000 x 160 = 1.6 trillion ghee lamps offered to the Lord [from offering of one ghee wick lighted up with burning Tulasi stick].

He quoted Srimad Bhagavatam 10.12.11

ittham satam brahma-sukhanubhatya 
dasyam gatanam para-daivatena 
mayasritanam nara-darakena 
sakam vijahruh krta-punya-punjah

"In this way, all the cowherd boys used to play with Krishna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?"

He explained how the devotional piety accumulated in many lives could be gotten in one life by following the process he described.

I have ever since followed this instruction every Damodara month and shared this knowledge with others also. Sometimes devotees offer Tulasi stick wrapped with cotton. But this is not how HG Aindra Prabhu described it.

Vaisnava Thakur Aindra Prabhu ki! JAI!!!!!!

your servant, Nandlal Prabhu

 

Panna kala Narasimha 

Mangal Giri

 

spoken at Panna kala Narasimha Kshetra, Mangal Giri, by His Holiness Radhanath Swami

This Deity was established by Yudhistir Maharaj. It was during the twelve years that he was banished to the forest. He lost his kingdom, he lost all of his power, wealth and influence, he had to live in the forest, but because of that wonderful experience that he had, meeting these difficult challenges that he built so many beautiful temples. This is one of them. It was explained that when the Pandavas were living here in this very holy place, Mangalagiri that Sri Yudhistir Maharaj had a dream. The dream was that Lord Narasimha dev appeared to him and told him that you should carve a deity made out of one solid Shaligramshila. So Yudhistir Maharaj had this beautiful diety that we just worshipped a few minutes ago, carved out of a Shaligramshila, and then he installed the diety and Bhima accepted this deity as his istadeva when he was here. He personally worshipped the form of Lakshmi-Narasimha each and every day with great great devotion.

So this is another example, how out of a difficult reversal, such a wonderful benediction was received and offered to the whole world. The deity on the top of the hill that was visited this morning, He also appeared due to a very very difficult situation in the lives of the devotees. There was a rakshasha, his name was Namuchi. He was the son of Kashyapa and Deiti, very powerful materialistic person. The nature of the materialistic person is they want to get more and more power and control to increase and preserve their realm of enjoyment. Namuchi performed tapasya. This story is from the Brahma Vaivarta Purana. It is said that he took a needle, the head of the needle is very sharp. He placed a mustard seed on top of the pointed edge of the needle. Then he stood on that, tremendous balancing. You have to have such control of your minds and senses to be able to do that, if you do something anywhere you would fall from the mustard seed on the head of a needle. And he was a big demon too!! He stood there for thousands of years, practically holding his breath, obviously he could not eat anything or drink anything. By doing this he obliged Lord Brahma, who is a demi-god to come and give him a benediction. This is the difference between Vishnu and the demigods. The demigods, even upto Brahma and Shiva, if you perform the proper payment, or tapasya for them, they are obliged to come and give you whatever you want. But Vishnu is independent, you can perform all tapasyas and He can do just the opposite of everything you want. Vishnu will do whatever is best for your spiritual life. He is Hari. You can perform so much tapasya to get so much nice things and He can come and take it all away, whatever is best. That is why you won’t find in the scriptures where any real, intelligent demons ever worshipped Vishnu. Because they don’t trust Him. So Lord Brahma, in his Vaishnav side he gives love of God, he is the founder of a great sampradaya. But in the role of a demigod, he has to do all these other things, it is occupational duty, on the order of Krishna.

So Brahma appeared to him, not very happily. What do you want? Namuchi, he was so clever. He wanted to create a situation by which he could enjoy without any impediments. What is the greatest impediment in life? Death. Because at the time of death, everything you give your life to achieve is taken away. Your making money, your raising family, but we know at the back of our mind that some day we have to die and it is all going to be taken away. And the more you have, the more it hurts. So people are very fearful of death, so fearful that they want to block it out of their mind, they don’t like to think about it, they like to forget the inevitable. Or else they come into an illusory state where that will happen a long time from now. But still I have so many years to enjoy. But in this world, years pass like seconds. Before too long, you will see, death will be moments away and in this day and age of Kaliyuga, death doesn’t mean being a hundred years old and old does not mean being a hundred years old. Old means being close to death and no one can even gurantee that we have even seven minutes to live. So an expert materialistic person, is someone who really covers his bases as far as possible to protect his sense gratification.

So Namuchi was very intelligent. He asked Brahma for a benediction that I will not die, I will not be killed by anything that is either wet or dry. Now everything is either wet or dry. Atleast that is what he thought. Namuchi was so intelligent in the way he did everything that everyone had to just run for their lives and just give everything he wanted. This one person, he attracted so many others, out of either fear of out of bribery to come and join him and he and his armies terrorised not only this earth planet but the entire universe. There was no peace of mind anywhere, so the devatas, they all went running to Brahma, you gave him the benediction. Brahma said there is nothing I can do, there is only one person who can save us: Krishna, Lord Vishnu. So they all went to the ocean of milk and Indra, Chandra, Vayu, they were all praying and praying to Lord Vishnu to save that this Namuchi is creating havoc in our lives, please save us. Now Vishnu has to honour the benediction of his devotees. But Krishna is more intelligent than anyone, specially in His form of Lord Narasimhadev, He is very intelligent. To kill the demons without violating the benedictions that Brahma or Shiva gives. This is a special feature of Lord Narasimhadev. Lord Narasingadev or Lord Vishnu, He said, I will take care of this demon. He said Indra, I will give you special shakti, go and fight with him. So Indra was fighting, he had this weapon of Lord Vishnu and Namuchi was becoming very much fatigued. Infact it is said that Vishnu gave Indra a weapon made out of foam which was neither wet nor die. So Namuchi ran away and he came to a mountain cave and just when he came into the mountain cave, Lord Narasimhadev was waiting for him, very impatiently.

He was ferociously angry, anger that can be never understood, except if you were there at that time. Because everything that exists in this entire creation is just a reflection of Krishna’s opulences, maybe a perverted reflection or it may be a tiny reflection. So you know that we all have anger. Usually our anger is not very transcendental. dhayate vishayan pumshan …………….kama krodhabijayate. Krishna says in the gita, contemplating the objects of the senses, one develops attachment for them, from such attachment lust develops, from lust, when it is unfulfilled, anger arises. Krodha bhavati sammoha, sammohat smritir vibhrame. From anger arises delusion, from delusion, bewilderment of memory, memory is bewildered, intelligence is lost and when intelligence is lost, one falls down again into the pool of material existence. So we know how difficult it is to control anger, even at our loved ones. Sometimes a mother for her child or a father for his child, child for its parents, godbrother for his godbrother, godsister for a godsister, sometimes we are angry with ourselves, very difficult to control anger. Srila Prabhupada explains, when you become angry, your eyes become red and you start breathing hard, you start getting sensations in your chest, and you just, God knows what you do! Regretful things! But what is that anger? It’s origin is Krishna – sarva karana karanam. He is the cause of all causes. So when Krishna manifests the supreme source, the embodiment of all anger, whatever anger you have is only an infinitesimal part and parcel of Narasimhadev’s anger in a perverted reflection. But His anger is completely pure, it is totally under His control. And His anger is for those who offend His devotees.

Narasimhadev was angry, He was breathing fire, He was so angry. Hare Krishna! when Namuchi saw this form of Narasimhadev, he understood he was facing death personified. Lord Narasimhadev took His chakra which was covered with foam from the sea. Foam is neither wet nor dry. Who would have thought of such a transcendental way of killing this demon? You all know foam, you can’t say it is wet, you can hold it in your hand and flow it around, so it is not wet. But at the same time, it is not dry, its is foam! So his sudarshan chakra manifested in the form of foam and sliced of the head of Namuchi. Sri Narasimhadev Bhagavan ki jai! Protects His devotees. But then He was roaring in anger on this mountain. The demigods, Brahma, Narada muni and others, they wanted to pacify Lord Narasimhadev. They were praying, please Lord be peaceful. We cannot tolerate this anger. So Lord Narasimhadev said I will be pacified if you offer me nectar, amrita. So the devotees headed by the devatas, they prepared nectarean amrita from the celestail worlds. And Narasimhadev Bhagavan, He explained to them however much quantity you offer Me, I will drink half of it. The other half will be Mahaprasad. So they made these offerings. Then Lord Narasimhadev just to please His devotees by being always there to accept their love and devotion, He directly manifested Himself into the deity that we saw this morning on the top of this mountain.He manifested Himself right out of the mountain Himself in a Svayambhu moorti.

He explained to them, throughout the satyayuga, you give me this nectar. However in Treta yuga, it will be very, very difficult to get nectar from the heavenly planets. So you should give Me Ghee from the cows, and however much you bring Me, I will drink it. Bring me 10000 kilos, I will drink 5000 and the other 5000 will be your Mahaprasad. Bring me 1 litre, I will drink half litre and the other half litre will be your Mahaprasad. The Lord makes a certain signal right when there is half done and the pujari understand that signal. Sometimes, it is in a little sound, ah-ar-ah-ar. But sometimes, He goes ah-ar-ah-ar and then He stops. Then in any case the pujari understands. In the dvapara yuga, the Lord explained that you should offer Me pure milk from the cow. But as kaliyuga progresses, the common man will not even be able to afford milk. So you mix jaggery and water. There is a special mix of jaggery, pure water, black pepper and cardamom. And that mixture is very carefully prepared by the priests and then it is offered to the Lord. The local name for jaggery is panna. So therefore the name for this deity in kaliyuga is Panna kala Narasimhadev. And by making these offerings and taking the sacred remnants of His mercy, we become purified. We receive His transcendental mercy.

Namuchi as expert as he was, was foiled by Krishna. Krishna explains in the Gita, mayadhyakshena prakriti suyate sa caracaram hetu nanena Kaunteya jagat viparivartate. That this material nature is working under My direction. This material nature, Krishna explains is eternally fallible. In other words, everything that is in this material nature is fallible. It is all conquering. Through material nature, Krishna will humble everyone. Krishna will strip all your opulences and your pride away from you as He did to Namuchi.

Therefore we really have two choices in this world – whether the Lord will appear before us as He did for Namuchi or Hiranyakashipu or whether the Lord will appear before us as He did for Prahlada Maharaj or Narada Muni. Those are your two choices. As you approach Krishna, He will reveal Himself accordingly. Try to cheat Krishna, He will cheat you. Try to worship Krishna and He will be conquered by that devotion. Yashodamai, she never stood on any needles, she was a mother. But she could bind Krishna with a rope and He was crying, mother! Mother! please forgive Me. The gopis of Vrindavan they bound Krishna so much by their love, that even when He was living in Dwarka, He was weeping and crying all night, practically every night in separation due to being conquered by their love. But even the greatest asuras are easily destroyed by Krishna. So do we want to conquer Krishna by our love or be conquered by Krishna due to our envy, pride? That is our choice.

That beautiful temple on top of Mangalagiri above, for those of you who went up there is the deity of Mangala Lakshmi. She is also a self manifested deity of Lakshmidevi, who appeared at the same time as Panna kala Narasimhadev. And the devotees understand that the Lord, in order to receive His mercy as the Supreme Father, we must very carefully approach through the ??. In Vrindavan also, in order to approach Krishna we first must receive the mercy of Sri Radharani. And in order to receive the mercy of Sri Radharani, we must receive the mercy of her devotees because they are more dear to her than her very life. The whole process of bhakti is the process of being subordinate to love. Krishna is subordinate to the love of Sri Radharani. Therefore when Srimati Radharani says, bring this person back to your abode, Krishna has to do it. He is conquered by her every request. And Sri Radharani is conquered by the love of her every devotee. Because they are doing so much to facilitate her service to Krishna that she is conquered by the love of her servants.

Therefore if the servants of the Lord approach Sri Radharani tha please rescue this person, she cannot refuse. Therefore Sri Chaitanya Mahaprabhu taught us what is the safest and highest type of worship – gopi bhartur padakamalayor das das dasanudas. To be the servant of the servant of the servant of the servant of the Lord. Because the more we go down in this disciplic succession of servitude, the more we are connecting to that whole process of love conquering the object of love. And there is factually no other means of approaching the Supreme Absolute truth directly except through the process of becoming the servant of the servant of the servant of the servant.

In the Satyayuga, this Mangalagiri hill was known as Sripadri. The reason is in Satyayuga, there were few demons. We read about them because when somebody was a demon, they were really demons. Because people had so much shakti in Satyayuga, we read about Hiranyaksha, Hiranyakashipu, Namuchi, but there were very few. The sinful people had to go to hell. Yamaraja didn’t have a very difficult service in Satyayuga. He had quite a bit of spare time. But what he would do was that, at one time Yamaraja, the few people that were in hell, he brought them all to Mangalagiri which was then called Sripadri. He then had them all offering prayers to Lord Narasimhadev and they all got liberated from their sins. Sri Yamaraja ki jai!

In the Treta yuga, it was known as Mukhyadri. It is explained that when Lord Ramachandra brought everyone that was living in Ayodhya back to Vaikuntha, even Lakshman and Sita and all the other great souls entered into the gates of Vaikuntha to His abode. But those people from Ayodhya who were sinful, Jai and Vijay said you cannot comme in here yet. But if you go to this mountain and worship Narasimhadev, very quickly you will be free from all your sins and by the mercy of Lord Ramachandra and Narasimhadev, you can come back. So they were all sent back.

In the age of Dvaparayuga, it is called Dharmadri. People in that age, the recommended dharma is performance of sacrifice. But some people performed sacrifices with some material desires, so they are elevated to Svargaloka. We read in Bhagavad Gita that if you have accumulation of very, very pious activities, you go to Svarga loka, you enjoy. But as you are enjoying it is like an internal invisible meter where are all your pious activities are gradually being checked out. We may not be able to see the meter but it is all happening. And when it comes down, just like you put gasoline or petrol in your automobile and you think, now I have a full tank, I can go anywhere. But every inch that you move, you look at your meter of your gas tank, it is going less and less and less and less. And eventually it is empty, you run out of petrol. Have any of you run out of petrol before? That is what happens in the heavenly planets. You run out of your good karma and you fall back down to the earth. And you fall again and again and again and again, so these people up and down and up and down, they pray to Indra. What should we do, we are tired of all this up and down and up and down, it is not worth it. Indra said you go and worship Lord Narasimhadev here, on the banks of the Krishna river and if you worship Him with great devotion, then you will not again have to come down, you will go back home, back to Godhead.

 

Sri Sri Radha Madhava

The History of ISKCON Mayapur Deities
from mayapur.com

Every day we take darshan of our beloved Deities, Sri Sri Radha Madhava. They kindly bestow Their mercy upon us and enable us to serve Them. How did these beautiful Radha Madhava Deities come to Sri Mayapur Dham?

Once when Srila Prabhupada was in Sri Vrindavan Dham, Mr. Palmir, a life-patron member of ISKCON, donated three sets of Radha Krishna Deities. Srila Prabhupada sent one set of Deities went to Berkeley, one to Boston, and kept the other set himself. This set of Deities became our small Radha Madhava, Chota Radha Madhava.

When Srila Prabhupada was in Allahabad, he once chanted a song by Bhaktivinode Thakur to Chota Radha Madhava:

click to see larger
  

jaya radha-madhava kunja-bihari
gopi-jana-vallabha giri-vara-dhari
yasoda-nandana vraja-jana-ranjana
yamuna-tira-vana-cari

After he sang the first two lines, he fell into a trance. When he came back to external consciousness after some time, he remarked that this song depicted Vrindavan. “Everything is there: Srimati Radharani, Krishna, Govardhana, Yasoda, all the cowherd boys and the gopis.”

One night, Srila Prabhupada arrived late at the temple with Chota Radha Madhava. Disciples travelling with him ate and prepared to rest. Srila Prabhupada, however, was concerned about the Deities being left in a trunk. Tamal Krishna Goswami said that the Deities were sleeping. He could make some arrangement for Them the next day. Srila Prabhupada said, “No. Make an altar for them now.” Immediately, the devotees ran around trying to find first-class materials to make a proper place for Their Lordships. Finally, when they were able to establish an altar, Srila Prabhupada said “Alright, now we can take rest.”

 

Later devotees moved Chota Radha Madhava to the Hindustan Building for some time. A year later, Srila Prabhupada brought the small Deity of Lord Caitanya Mahaprabhu to be worshipped next to Chota Radha-Madhava. This followed the system introduced by his spiritual master, Srila Bhaktisiddhanta Sarasvati Thakur, who had arranged for Radha-Krishna and Gauranga to be worshipped together (sri-krsna-caitanya radha-krsna nahe anya). In 1972 the devotees celebrated ISKCON’s first Gaura-purnima festival with Radha Madhava.

In 1974, devotees began to worship Saligram-sila by offering of 16 items chanting the Purusha-sukta. (Now they offer 64 items.)

In 1979, Radhapada das, a congregational devotee from Kolkata, had a dream in which a young sadhu asked him, “Do you recognize me?”

“No, I don’t recognize you,” he answered.

Then the sash said, “Anyway, you gave me some money once. I have come to return it.” He handed Radhapada das some money, but Radhapada protested, “Dear sadhu, if I gave you money, I don’t expect it back from you. I don’t expect any money back from a sadhu.”

The young sadhu said: “You really don’t recognize me?”

“No.”

Then the young sadhu transformed into an older man.

 

“Oh, Prabhupada! Now I know you! You are Swami Prabhupada!”

“Yes, I have left this planet. Some of my disciples have experienced some difficulty in the beginning, but after a while everything will be alright. Anyway, you should give them some help. Try to help them.”

“But, how can I help them?”

Prabhupada replied, “You can help them construct a big temple and things like that.”

“But, what about my wife and family?”

Srila Prabhupada then said, “Don’t worry about that. I will take care of them.”

When Radhapada awoke, he immediately went to the Kolkata temple. He met Bhavananda Prabhu and Jayapataka Swami there and explained his dream about Srila Prabhupada and his desire to help the devotees.

 

“I would like to buy you some Deities,” he said.

They told him, “Well, Prabhupada already told us what kind of Deities he wants, along with the dimensions for such Deities. If you like, we can make the Deities now. They can manifest Themselves whenever They wish.” They concluded that they would go ahead and make the big Radha-Madhava Deities.

Omkara Prabhu, a French devotee, supervised a murti-sculptor from Jaipur, Mr. Pandai. When he finished Radha the sculptor asked, “Well, what do you think?” Omkara Prabhu said, “Your design is very good, but maybe the eyes are too big.” However, according to the specifications devotees had given Mr. Pandai, the Deities’ facial features were correct.

 

When Mr. Pandai finally completed the Deities, some devotees went to Jaipur to inspect Them. Everything was fine, but Bhavananda Prabhu said, “Anyway, give them a final polishing so They have a very fine finish.” To their great surprise, that final polish manifested a fine, white thread-like line all around the body of Sri Madhava (like a brahmana thread), and on His forehead a faint tilak appeared.

Big Radha-Madhava came to Mayapur in 1980. They manifested Themselves before the appointed time — the altar wasn’t even ready. Devotees installed Them in the same year.

Six years later, in 1986, devotees completed a new temple with four of the eight sakhis. Devotees installed them a few days before Gaura-Purnima of that year.

Giriraj arrived on Gaura Purnima that year.

Lord Nrisimhadeva and Prahlad Maharaja arrived in July of same year. (For a complete history of the appearance of Lord Nrisimhadeva at ISKCON Mayapur, please see www.narasimhalila.com/history.html)

Several years later, in 1992, the other four sakhis arrived, and devotees held a three day festival installation festival.

 

tara madhye hema-pitha, asta-dale vestita
asta dale pradhana nayika
tara madhye ratnasane, basi achen dui-jane
syama sange sundari radhika

“In the midst of the golden lotus of one hundred petals, there is a golden platform surrounded by eight petals. Situated upon those eight petals are the eight principal sakhis, headed by Lalita and Visakha. On that golden platform, the Divine Couple sit upon a jewelled throne. In the company of Lord Shyama sits the beautiful Radhika.” (Srila Narottama Dasa Thakur’s Prarthana)

The Panca-Tattva Deities

 

panca-tattvatmakam krsnam bhakta-rupa-svarupakam
bhaktavataram bhaktakhyam namami bhakta-saktikam

“I offer my obeisances unto the Supreme Lord, Krishna, who is non-different from His features as a devotee (Caitanya Mahaprabhu), devotional manifestation (Nityananda Prabhu), devotional incarnation (Advaita Acarya), devotional energy (Gadadhara Pandita) and pure devotee (Srivasa Pandita).” (Sri Caitanya-caritamrta)

In the Pancaratra scriptures there is a saying that in the ultimate analysis devotion is the only element which might cause the Lord to appear. The small Panca-tattva Deities appeared due to the great desire and devotion of His devotees. Then the Lord reciprocates with the devotees’ desires to serve Him..

Devotees wrote a book on the making of the big Panca-tattva Deities. First They manifested themselves in South India. Then devotees installed them in Sri Mayapur dham.

From the beginning the Lord had granted the desires of His devotees, giving them the opportunity to engage in His service. Bharat Maharaj Prabhu wanted to help make the Deities. ISKCON hired a very good artist from Krishnanagar, who had a lot of talent but no devotion. He started to make the Deities, but soon he stopped. In the end, Bharata Maharaja Prabhu had to finish the work himself. Finally, only because of the intense desire of the devotees, the Deities were ready on time. They finished Panca-tattva at the very last minute.

 

At Mayapur devotees performed several Vedic procedures. Initially, they purified matter and space, through appropriate ceremonies. Then they gave the Deities preliminary cleansing and Their “protection” is accomplished by worship of the Sudarshan chakra through a Sudarshan homa. Then they awakened Deity’s senses using ghee and honey in a special ceremony know as netronmilanam. The next step is when they take the Deities to sleep in a grain bed, and then to the place of the fire ceremony. During the ceremony, many spiritual masters touched different parts of the Lord’s body with kusa grass to bring life to the senses. A grand abhisekha of Their Lordships followed the installation, with many different auspicious elements. Then, the devotees returned them to the altar, where they dressed them prepared them to accept worship. At that moment, the Lord begins to reciprocate with His devotees and pilgrims who come to offer their prayers.

 
copyright © 2004 Amogha das all rights reserved

Devotees performed roaring kirtana while the abhisekha was going on. There had been a non-stop kirtan to invite Their Lordships to this world for the last three days. Now while the abhisekha was going on, their Lordships’ devotes felt their presence through their feelings of ecstasy.

Jananivasa Prabhu remarked, “We had fulfilled a desire of Srila Prabhupada by bringing these Deities to ISKCON Mayapur. The overwhelming feeling that everyone experienced was that Sri Panca-tattva had manifested Their presence.”

At first it was experimentation with long, slow zooms and dissolves, using digital photos of Lord Nrsimhadev from visits to Mayapur. The Lord seemed to get closer and closer until it was almost frightening, and the closeups tranformed into various views of His beautiful face, covered with sandalwood paste.

I completed synchronizing the medium paced first musical section--Nrsimha prayers sung by Krsna Prema Prabhu. It concluded at the point where the singing breaks and there is a long instrumental interlude. I couldn't imagine any way to illustrate the later high-paced rocking rythmn section, where the chanting of the Nrsimha prayer really peaks.

I went to bed that night late after everyone else. As I lay in bed on my back I had this amazing face to face experience of Lord Nrsimhadeva. He had a huge smile on His face and seemed so close to my face that I was dazzled and amazed. From that moment I thought that making this show might be pleasing to Him.

I presented it to my wife, Mohini Rupa, the next day and she was disappointed. "Too slow," she said. "I like something snappy." I presented it a few times, but devotees didn't seem very excited about it.

In 2006 we were in Mayapur for a big flood, and we couldn't leave the apartment. I had taken a number of new pictures by this time, and sat down at the computer to see what to do with the rest of the sound track. I skipped the musical interlude, and went to the fast beat section at the end, "NAMASTE NARASINGHAYA!!!"

As I twiddled with the controls, various ideas for effects, patterns of movement and views came out, synchronized with the music and beat. Sometimes things happened while I was moving the controls that I did not plan or expect to happen. I tried to make each subsection surprising and different than the rest.

It was almost complete, but there was no glorious view of Lord Nrsimhadeva for the very end, the last and best picture.

The flood waters went down and we were able to go to the temple once again. I was feeling concerned about whether it would be acceptable to the devotees and the Lord Himself. There was a lot of movement and animation to the rock style music, and it seemed to be unconventional if not disrespectful to Lord Nrsimhadeva.

In this mood I approached His altar to present my feelings and doubts about the show. At this moment, the Lord's very large marigold garland, that was spanning over Him and coming down on both sides, fell down from its position. The pujari rushed over to place it back.

The book about Lord Nrsimhadeva reveals that when a flower fell from the altar, the pujari announced that the Lord had responded to a devotee's prayer with a blessing. In that case the devotee was praying to bear a child.

Also recently HH Jayapataka Swami revealed how a Deity dropped a garland when he prayed for devotion to Krsna. The pujari gave him the garland and said "This is very rare." Maharaj said devotees should it as significant. It means that the Deity has given a blessing.

When a whole garland fell, I thought, "He really likes the show!" All my doubts were vanquished.

The next day I came to see Lord Nrsimhadeva with my camera, hoping to get that special picture to end the show. It was amazing to see that in His hands he had luminous silver weapons. He had a chakra disc, a club, a consch shell, a shield, a lotus flower and a sword. He was decorately oppulently with gorgeous flowers.

The pujari walked over to Lord Nrsimhadev and moved the hanging marigold garland that partially covered His sword in His lower right hand. It seemed like He was indicating, "Don't miss my sword."

The resulting picture was so beautiful and especially opulent. My wife and I both thought it was perfect for the conclusion of the show.

To check whether the show was bonafide and pleasing, we invited Their Graces Jananivas and Pankajanghri Prabhus for lunch prasadam. They smiled, laughed and spoke to each other while they watched it. "Very nice!" Jananivas Prabhu said with a beaming smile.

We presented it five times on a big screen in the theatre of the Bhaktivedanta Manor in London on Nrsimha Caturdasi, 2007. It was hair-raising to see Lord Nrsimhadeva's face so large.

Devotees could see the show on DVD for Nrsimha Caturdasi in May 2009. It was also on vimeo.com where devotees could make a little donation to Lord Nrsimhadeva and download it.

Hopefully all devotees will get a chance to view this show. I pray that it is pleasing to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.
your servant, Amogha das.

Comments received from devotees:

"I downloaded the file and watched again this morning. This film moves me to tears. Lord Nrsimha is such an incredible force, such a powerful and yet merciful personality. Thank you Prabhuji. I'll make sure your film is played in our Temple on Nrsimha Caturdasi. The quality is Great!"
Prananath das, Professional Videographer, New Zealand.

"I received the DVD yesterday. It's amazing. What did you use to capture it? What program did you use to edit it? Wow! You are a creative genius. I can really appreciate the beauty of the Nrsimhadev Deity. And the Prabhupada show as well. Perfect."
Nrsimhananda das(ACBSP), ITV, Los Angeles.

"Our devotees and congregation are really thrilled to view such an excellent video."
Mahaman Prabhu(ACBSP) Regional Governing Body, India

"Amogha prabhu's many years of experience and expertise in presenting multi-vision slide shows has matured to wonderful effect with his latest digital media presentations. His shows on Lord Nrsimhadeva and Radha Madhava are a transcendental treat to the eyes and hearts of the devotees. I highly recommend them to anyone who wishes to immerse themselves in the nectar of Deity darshan and samadhi on the nama and rupa of Their Lordships."
Your humble servant, Hari-sauri das.(ACBSP)

Why Chant Hare Krishna?

Hare Krishna, Hare Krishna,

What's So Special About Chanting Hare Krishna?

By Nandlal

Hare Krishna, Hare Krishna

Krishna Krishna, Hare Hare

Hare Rama, Hare Rama

Rama Rama, Hare Hare

We've all heard the Hare Krishna mantra at some time, but what the heck is so special about this mantra? Why are we supposed to spend time chanting it? What can it do for us?

First of all, let me explain a little about mantra-yoga. Mantra-yoga is actually a mystical tradition found in almost every spiritual path in the world. It may involve the softly spoken repetition of a prayer or mantra for one's own meditation, or it may be the congregational singing of spiritually uplifting songs, prayers, or the sacred names of the Supreme Being. It all involves the same process, but in the Eastern tradition it is called mantra-yoga because it is the easy process of focusing our minds on the Supreme, which helps spiritualize our consciousness. Man means the mind, tra means deliverance. Therefore, a spiritual mantra is the pure sound vibration for delivering the mind from material to spiritual consciousness. This is the goal of any spiritual path. Although all spiritual traditions have their own prayers or mantras, the Vedic mantras are especially powerful and effective in uniting us with the spiritual realm. However, a complete yoga process is generally a blend of a few yoga systems, such as bhakti-yoga with mantra-yoga. Therefore, bhakti-yoga, as described in the previous chapters, also includes mantra-yoga, or the process of concentrating on the sound vibration within a mantra. This is especially important in this age of Kali.

Many years ago the brahmana priests could accomplish many kinds of wondrous deeds simply by correctly chanting particular mantras. Many of these mantras still exist, but it is very difficult to find those who can chant them accurately. This is actually a safety measure because if the wish-fulfilling mantras were easily chanted, there would no doubt be many people who would misuse them. But other mantras that are available can easily help purify one's consciousness, give spiritual enlightenment, and put one in touch with the Supreme.

In Bhagavad-gita (10.25) Sri Krishna explains that He is the transcendental om mantra and that the chanting of japa (chanting a mantra quietly for one's own meditation) is the purest of His representations and sacrifices. It is understood that by chanting japa and hearing the holy sounds of the mantra, one can come to the platform of spiritual realization. This is the process of mantra-yoga. Even though the mantra is powerful in itself, when the mantra is chanted by a great devotee, it becomes more powerful. This is the effect when a disciple is fortunate enough to take initiation from a spiritually powerful master who gives him a mantra for spiritual purposes. Then the disciple can make rapid progress by utilizing the mantra.

In this age of Kali-yuga the process of chanting japa or mantra meditation is much more effective than practicing other spiritual paths that include meditating on the void or Brahman effulgence, or trying to control the life air within the body as in raja-yoga. Only a very few can become perfect at moving the life air up to the top of the head or raising the kundaliniforce up through the various chakras. And meditating on the void becomes useless as soon as there is the slightest external distraction, which in this age of Kali is a continuous thing. Therefore, the most effective means of focusing the consciousness is to concentrate on the sound vibration of a mantra.

There are two mantras that are especially recommended in the Vedic literature. One is omkara or the om mantra, and the other is Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare, which is known as the maha or great mantra. It is explained that these two mantras can deliver one to the realm beyond material existence.

Omkara (pranava) is considered to be the sound incarnation of the Supreme Personality of God and is identical with the Supreme Lord. It is beginningless, changeless, supreme and free from any external contamination. The Narada-pancharatra states: "When the transcendental sound vibration is practiced by a conditioned soul, the Supreme Lord is present on his tongue." The Atharva-veda and the Mandukya Upanishad both mention the importance of omkara. Omkara is said to be the beginning, middle, and end, and is eternal, beyond all material restrictions or contaminations.

Actually, the chanting of omkara is generally practiced by those engaged in the mystic yoga process. However, anyone who chants Vedic verses will also be chanting om, becauseom is often included as the bija or seed mantra at the beginning of many such verses or other mantras. By chanting om and controlling the breathing perfectly, which is mostly a mechanical way of steadying the mind, one is eventually able to go into trance or samadhi. Through this system, one gradually changes the tendencies of the materially absorbed mind and makes it spiritualized. But this takes many years to perfect and such a slow process is hardly practical in this age. If one is not initiated into the brahminical way of knowledge, he will find it difficult to understand the depths of omkara and will not likely be able to get the desired results from chanting it. Therefore, it is not advised that people in general chant omkara in this age of Kali-yuga and with the expectation of reaching full spiritual perfection because they are often not qualified or unable to chant it properly to attain the inner depths of spiritual completion. [Much more information about om, its significance and how to chant it is in our ebook on "Meditation".]

The mantra that is meant to be chanted in this age is easy and is actually more directly connected with the Supreme than the sound vibration of omkara because it contains the direct holy names of the Lord. So the mantra for Kali-yuga is the maha-mantra, or great mantra for deliverance, which is Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare. 

There are many Vedic references which specifically recommend the chanting of the Hare Krishna maha-mantra as the most effective and advantageous means of reaching spiritual realization and counteracting all the problems of this age. Some of these verses are the following: These sixteen words--Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare--are especially meant for counteracting the ill effects of the present age of quarrel and anxiety. (Kali-santarana Upanishad)

All mantras and all processes for self-realization are compressed into the Hare Krishna maha-mantra. (Narada-pancaratra)

Chant the holy names, chant the holy names, chant the holy names. In this age of Kali [the age of quarrel and confusion] without a doubt there is no other way, there is no other way, there is no other way. (Brihan-naradiya Purana 38.126)

In this age there is no use in meditation, sacrifice and temple worship. Simply by chanting the holy name of Krishna--Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare--one can achieve perfect self-realization. (Vishnu Purana 6.2.17)

The self-realization which was achieved in the Satya millennium by meditation, in the Treta millennium by the performance of different sacrifices, and in the Dvapara millennium by worship of Lord Krishna [as the Deity in the temple], can be achieved in the age of Kali simply by chanting the holy names, Hare Krishna. (Bhag.12.3.52) (Verses similar to this are also found in the Padma Purana, Uttara-khanda 72.25, and the Brihan-naradiya Purana 38.97) Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krishna, which is feared by fear personified. (Bhag.1.1.14)When instructing King Pariksit, the great sage Sri Shukadeva Gosvami said, "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 also those who are self-satisfied by dint of transcendental knowledge. What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest." (Bhag.2.1.11-13)

The reason that chanting the Lord's names is such an effective process is because the Lord and His names are identical: they are the same spiritual energy. By chanting Hare Krishna we are in immediate contact with God. If we chant someone else's name, we cannot enjoy their association because the name and the person are different. For example, by chanting "water, water, water," we do not quench our thirst because water and the name are two different things. But in the spiritual world everything is absolute. Krishna is nondifferent from His names and, therefore, we can feel His presence simply by chanting His names. This is further elaborated in the Caitanya-caritamrta (Madhya-lila, 17.131-133), which explains that there is no difference between the Lord's name, form, or personality, and they are all transcendentally sweet. Krishna's name is the same as Krishna Himself, and is not material in any way. It gives spiritual benedictions and is full of pleasure. But in the material world everything is different. Furthermore, in Caitanya-cartamrta (Adi-lila, 17.22, and thePadma Purana), the Hare Krishna maha-mantra is said to be the sound incarnation of Krishna, and anyone who chants this mantra is in direct association with Krishna and is delivered from the clutches of the material energy.

It is explained that because chanting the names of God brings us in direct contact with God in proportion to the chanter's purity, this process of self-realization is the way of success for everyone. The Bhagavatam (2.1.11) discloses that the chanting of God's names in the manner of the great authorities is the doubtless way to spiritual success for everyone, no matter whether they are full of material desires or free of all desires or self-satisfied because of their spiritual knowledge.

Simply by relying on the chanting of the holy names of God, one need not depend upon other processes, rituals, paraphernalia, or persons. One does not even have to be initiated by a spiritual master to chant the maha-mantra. As the Caitanya-caritamrta (Madhya-lila, 15.108) says, one does not have to take initiation, but only has to chant the holy names. Thus, deliverance is available to even the lowest of people. Furthermore, Rupa Gosvami writes about the potency of the holy name in his Padyavali: The holy name of Lord Krishna 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 chandala. The holy name of Krishna is the controller of the opulence of liberation, and it is identical with Krishna. 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 thepurascarya regulative principles generally observed before initiation. The holy name does not wait for all these activities. It is self-sufficient. (Padyavali 29)

Herein is evidence that the Hare Krishna maha-mantra is so powerful that one who sincerely takes shelter of it will attain all the desired results of connection with the Supreme. TheSkanda Purana gives further evidence of how powerful is the maha-mantra: The name of the Lord need not be chanted with regard to place, time, circumstantial conditions, preliminary self-purification or any other factors. Rather, it is completely independent of all other processes and rewards all the desires of those who eagerly chant it. (Skanda Purana)Therefore, without a doubt, the Hare Krishna mantra is the most potent mantra one can utilize for spiritual upliftment. The Caitanya-caritamrta (Madhya-lila, 15.107) also points out that one is freed of all sinful reactions simply by chanting Krishna's names. And all the nine types of devotional service are completed by this process. Thus, in Kali-yuga only the chanting of the holy names is necessary for worshiping the Lord. However, if one is not able to chant purely or follow the regulations for chanting, it is recommended that one get further guidance from a bona fide spiritual master.

In Kali-yuga the chanting of the holy names is certainly the most practical and effective process for the conditioned souls. It is also the easiest process whether one finds himself in Kali-yuga, Satya-yuga, Treta-yuga, or Dvapara-yuga. Regardless of what age one may be living in, the process of chanting the holy names is always recommended for everyone. "The names of the Supreme Lord who has the disc as His weapon should be glorified always and everywhere." (Vaisakha-mahatmya section of the Padma Purana) But since the age of Kali is the most difficult, where men have short durations of life, it is also the most fortunate age. This is explained in Srimad-Bhagavatam (11.5.36-37 and 12.3.51) which states that those who are wise know the value of this age of Kali because, in spite of the fallen nature of this age, the spiritual perfection of life can be attained by the easy process of sankirtana, the congregational chanting of Krishna's holy names. No better position can be found to attain freedom from material existence and entrance into the spiritual kingdom than joining the Lord's sankirtana movement.

Even those living in other ages desire to take birth in Kali-yuga to take advantage of this special concession of a speedy delivery from the cycle of birth and death through the process of sankirtana. This is confirmed in Srimad-Bhagavatam (11.5.38) where we find it said that those who live during Satya-yuga and other ages wish to be born in Kali-yuga just to take advantage of associating with the devotees of Lord Narayana, who are especially found in South India.

The Srimad-Bhagavatam (11.5.32) explains that intelligent persons perform congregational singing of Krishna's names to worship the incarnation of Krishna who sings His own names, and who is accompanied by His associates and confidential companions. Therefore, as the Caitanya-caritamrta (Adi-lila, 7.74) specifically says, the essence of all scriptural teachings is that the only religious principle in the age of Kali is to chant the Lord's holy names, which are the basis of all Vedic hymns. "In this way the most perfect penance to be executed in this world is the chanting of the name of Lord Sri Hari. Especially in the age of Kali, one can satisfy the Supreme Lord Vishnu by performing sankirtana." (Caturmasya-mahatmya section of the Skanda Purana)

The fact of the matter, as explained in Srimad-Bhagavatam (3.33.6-7), is that regardless of what one's present situation is, if a person once speaks about the activities and chants the holy names of the Supreme, or hears about and remembers Him, he becomes eligible to engage in the Vedic rituals. And how much more glorious are those who regularly chant the holy names. Such people are indeed worshipable, for they must have performed all kinds of austerities, achieved the characteristics of the Aryans, studied the Vedas, bathed at all the holy places of pilgrimage, and done whatever else is required.

When the great sage Narada Muni was explaining to Srila Vyasadeva the means by which he became enlightened, he said, "It is personally experienced by me that those who are always full of cares and anxieties due to desiring contact of the senses with their objects can cross the ocean of nescience [illusory darkness] on a most suitable boat--the constant chanting of the transcendental activities of the Personality of Godhead. It is true that by practicing restraint of the senses by the yoga system one can get relief from the disturbances of desire and lust, but this is not sufficient to give satisfaction to the soul, for this [satisfaction] is derived from devotional service to the Supreme Personality. " (Bhag.1.6.34-35)

Lord Krishna goes on to explain to Uddhava that in the association of saintly devotees, there is always the discussion about Him, and those who partake in such hearing and chanting about the Lord's glories are certainly purified of all sins. In this way, whoever hears, chants and respectfully opens his heart to these topics about the Lord becomes faithfully dedicated to Him. Thus, he achieves devotional service to Lord Krishna. Then, as Lord Krishna Himself asks, "What more remains to be accomplished for the perfect devotee after achieving devotional service unto Me, the Supreme Absolute Truth, whose qualities are innumerable and who am the embodiment of all ecstatic experience?" (Bhag.11.26.28-30)

As further related by Sukadeva Gosvami, "A person who with faith engages in chanting the glories of these various pastimes and incarnations of Vishnu, the Lord of lords, will gain liberation from all sins. The all-auspicious exploits of the all attractive incarnations of Lord Shri Krishna, the Supreme Personality of Godhead, and also the pastimes He performed as a child, are described in this Srimad-Bhagavatam and in other scriptures. Anyone who clearly chants these descriptions of His pastimes will attain transcendental loving service unto Lord Krishna, who is the goal of all perfected sages." (Bhag.11.31.27-28)

Sri Suta Gosvami relates that in a conversation between Narada Muni and Sanatkumara, Sanatkumara explained the way to attain freedom from this world, even for the most wayward sinners. Even all those mean men who are destitute of all good ways of behavior, who are of a wicked mind, who are outcaste, who deceive the world, who are intent upon religious hypocrisy, pride, drinking liquor, and wickedness, who are sinful and cruel, who are interested in another man's wealth, wife and sons, become pure if they resort to the lotus-like feet of Vishnu. The name of Vishnu, sure to succeed here, protects those sinful men who transgress even Him who causes divinity, who give salvation to the immobile beings and the mobile beings. A man who has done all kinds of sins is freed if he resorts to Vishnu. If a contemptible, wicked biped would commit sin against Vishnu, and by chance resorts to His name, he is emancipated due to the (power of the) name (of Vishnu). However, a man falls down due to his sin against (Vishnu's) name, which is the friend of all. (Padma Purana4.25.8-13)

The sage Kavi instructed King Nimi that the holy names of the Supreme Lord are all-auspicious because they describe His transcendental birth and pastimes, which He performs for the upliftment and salvation of all conditioned souls. For this reason the Lord's holy names are sung throughout the world. By chanting these holy names of the Supreme, one reaches the level of love of God, in which one becomes fixed as an eternal servant of the Lord. Then such a devotee becomes very attached to a particular name and form of the Lord in his service. As his heart melts in ecstatic love, he may laugh loudly or cry or shout. Sometimes he may even sing or dance like a madman in such ecstasy because he becomes indifferent to the opinion of others. (Bhag.11.2.39-40)

In this way, we can begin to understand how elevated the writer of the Vedic scripture considers those who have adopted the process of chanting Krishna's holy names. However, for those who do not like the chanting of the holy names and blaspheme the process and criticize or try to restrain those who do chant, we can understand that their sentiment is due to their sinful and offensive activities. Such people are said to have no intelligence and work for no useful purpose and simply contribute to the chaos and confusion within society. TheBhagavatam (3.9.7) confirms that those who do not engage in the blessed chanting and hearing about the activities of the Supreme are bereft of intelligence and good fortune. They perform sinful activities to enjoy sensual pleasure which lasts only for a short time.

LORD VISHNU'S NAMES ARE MORE POWERFUL THAN THE GREATEST HOLY PLACES

The power of the Lord's holy names is also related in the following story. It is described in the Padma Purana that many years ago when asked by the sages at the forest of Naimisharanya which one single act will bring the fruit of visiting the many holy places, Suta Gosvami answered in this way: Out of so many rituals and rites that are prescribed, only one is superior. There is no doubt that one who has devotion to Lord Vishnu has undoubtedly conquered everything. Hari, [Vishnu, Krishna], the Lord of all gods, should alone be propitiated. The goblin of sin will perish by means of the great sacred hymns in the form of the names of Vishnu. There is no doubt that those with pure hearts, going around Vishnu even once, get (the fruit of) having bathed at all the holy places. A man would obtain the fruit of (having visited) all holy places by seeing Vishnu's image. Chanting the excellent name of Vishnu, a man would obtain (the result) of having chanted all the sacred hymns. A man having once smelt the tulasi plant, the grace of Vishnu, does not see the huge and terrible face of Yama [Yamaraja, the lord of death]. A man having (but) once saluted Krishna does not drink the mother's milk [does not need to be reborn again]. I always repeatedly salute them whose mind is (fixed) on the feet of Vishnu. Even [those of lower tribes, such as] pulkasas, chandalas, or other mleccha tribes, who serve the feet of Vishnu alone are fit to be saluted. Then what about the meritorious and devoted brahmanas and royal sages? Having placed one's devotion in Vishnu, a person does not experience confinement in the womb (is not reborn). A man who with high sounds chants the name of Vishnu purifies the world as does the Ganga [Ganges River]. There is no doubt that a man is freed from sins like murder of a brahmana by seeing (the image of), touching (the feet of), reciting (the name of), and devoting oneself (to Vishnu). Circumambulating (the image of) Hari [Vishnu, Krishna], and loudly chanting His names in a sweet and melodious voice, accompanied with clapping of the hands, a man has struck the sin of murdering a brahmana from his hands. A man becomes pure by just seeing Him, who having narrated His story, would listen to a narrative about Him. Then, O best of sages, how can there be the slightest doubt about such a person's sins. (Padma Purana, 3.50.1-17)

"O great sages, Vishnu's name is the best holy place of all holy places. Those who have uttered the name of Krishna make the world a holy place. Therefore, O best of sages, they consider nothing more meritorious than this. A man using and holding on his head the remains of offered flowers to Vishnu, would beckon Vishnu, who is the destroyer of grief due to fear of Yamaraja. Undoubtedly, Vishnu (alone) is to be worshiped and saluted. Therefore, see and worship Vishnu only who has no beginning or end, who is the soul (of everything), and who is unmanifest. Those who look upon Vishnu and another deity as equal, go to terrible hells. Vishnu would not care for them. Vishnu, the Lord Himself, liberates a fool or a chandala to whom Vishnu is dear. There is none greater than Vishnu, who is like a wild fire for (burning) heaps of sins. A man, even after having committed a terrible sin, is freed by the name of Vishnu. Lord Vishnu, the Father of the worlds, has put greater strength than Himself into His name. Therefore a man looking highly upon Vishnu's name should be devoted to Hari. The name of Vishnu is a great destructive weapon like the thunderbolt in rending the mountain of sins. His feet are fruitful and move for that (only). The hands that worship Him are alone said to be blessed. That head which bends before Hari (Vishnu) is the best part of the body. That is (really) the tongue that extols Vishnu. That is the mind which follows His feet. That is the hair that bristles [stands up in ecstasy] at the utterance of His name. Those are the tears that are shed due to devotion to Lord Vishnu. Oh, people are very much duped by their faults if they do not resort to (Him) by merely chanting His names. Those who though having got a tongue do not utter the name of Vishnu, easily fall [back into the cycles of birth and death] even after having secured the stairway to liberation. Therefore, a man should carefully (please) Lord Vishnu by means of worldly and religious rites [devotional service]. Lord Vishnu is pleased with worldly and religious rites, not otherwise. The worship of Vishnu is said to be a holier place than a holy place. A man obtains that fruit by serving Vishnu which he obtains by bathing at and drinking (the water from) all the holy places. Only blessed men worship Vishnu by means of worldly and religious rites [devotional service]. Therefore, O sages, worship Krishna (Vishnu), who is the most auspicious. (Padma Purana 3.50.17-39)

It may be somewhat surprising for the average Westerner to hear about the power within the vibrations of words or mantras, but the potency is real. For example, any numerologist will tell you that each letter has a particular value and a group of letters pronounced as a word invokes the power of those letters. Therefore, someone's name contains the subtle formula for signifying to varying degrees one's characteristics, qualities and future. By associating with particular sound vibrations one becomes influenced by them.

A good example of this is when one country tries to take over another in war, or one political party tries to defeat another. The first thing they try to do is take over the lines of communication and the media, such as radio, television, and newspapers. By sending out its propaganda through sound, a government can influence people's minds and stay in power, or a political party can remove the leaders of the opposition. In the latter case, a new government may become established.

According to the predominant types of sound vibration people associate with through T.V. and radio, or in reading articles in magazines and newspapers, they become attracted to certain things or drawn towards certain viewpoints. When television shows, songs on the radio, stories in magazines, and advertising everywhere propagates the concern for temporary sense gratification, then people lose their interest in the real goal of life. They simply become absorbed in the thoughts of whatever type of sound vibration enters their consciousness. When nonsensical sound vibrations enter and contaminate the ether, the air, water, and the very molecular structure of each and every person, place and thing, then we cannot expect anything else but continued and worsening turmoil and perplexities in the world.

Let us try to understand how this happens. First of all, energy pervades the atmosphere of this creation in the form of vibrations, as in sound waves, light waves, radio waves, and so on. The mind can especially be affected by the kind of energy or vibration it picks up or tunes into. The function of the mind is twofold: it joins thoughts and concepts into theories and goals or desires, and it simplifies or interprets experiences that are gathered through the senses. This is controlled by sound vibration or thought waves. For example, when you hear the following words, an image will form in your mind: dog, cat, insect, man, woman, politician, automobile, and sunset. We can take the experiment a little further when we say, snarling dog, sleeping cat, biting insect, ugly old man, beautiful voluptuous woman, conniving politician, sleek automobile, and tranquil red sunset.

The second set of words may have brought images to your mind that were completely different than the first set. This is all due to sound which triggers the mind to react and form thoughts or images related to the words by interpreting past experiences. Such thoughts and images may also form into goals or desires of what we want to attain or wish to avoid. When throughout our life we are bombarded by different kinds of sound waves, whether from schoolbooks in our early years, or to present day radio, television, and movies, our consciousness is led through particular changes and different levels of development. This might be controlled by others so that we act in a certain way according to someone else's design, whether we know it or not. If you start listening to the radio all the time and all they play are songs about making love under the apple tree, you will not have to tell anyone what you will be thinking about. It is not difficult to figure out. This is how we are controlled by sound.

Another example is that sometime we may be feeling peaceful and decide to spend a nice, quiet evening watching television. After several hours of being exposed to all kinds of sound vibration in the form of game shows, cop shows, comedy, soap opera, news, and a multitude of advertising, we may wake up the next morning unrested, agitated, and disturbed without knowing why. In this way, the kind of sound vibration we associate with can make a big difference on our consciousness.

There are, however, many kinds of beneficial sound vibrations that we can utilize. A friend of mine once cut his finger down to the bone while he was in India. It was a serious cut and he was not able to do much to stop the bleeding. He told one of the Indian men nearby who took him into his house. The man put some mustard seed oil on the cut and stroked it with his finger while chanting a certain mantra. At that point the bleeding stopped. He did it again and the cut closed. The man did it a third time and, to my friend's amazement, the cut on his finger was healed. Some farmers also use mantras to produce better crops. Plants are very sensitive to vibrations and different sounds can assist plants in their growth.

In the Vedic literature there are, of course, many stories which describe the use of mantras. The brahmana priests produced many kinds of magical results by using them. They could even curse others or, if necessary, kill someone with the use of mantras. The warriors or kings could also attach a brahmastra weapon to the arrows they shot. A brahmastra is a weapon equivalent to the atomic bombs of today, but were produced by perfectly chanting particular mantras. However, the brahmastra could also be called back by using a different mantra and the extent of damage could also be controlled. They were not like the bombs of today that, when released, are completely uncontrollable and kill and hurt everyone and anyone in its range.

There are many other kinds of sound vibrations, mantras, or prayers that can be used for gaining money, maintaining health, defeating enemies, getting good luck, subduing evil spirits, counteracting snake bite, and so on. There are countless mantras or prayers for temporary results, not only in the Vedic culture but in other cultures as well. The most powerful mantras are those that can completely free one from this material world and the cycle of birth and death and allow one to enter the spiritual realm. As already established, there is no mantra more powerful for this purpose than the Hare Krishna maha-mantra.

The way the maha-mantra works is a science. One thing we must first understand is that there are channels by which the Infinite descends into this world. One channel is through transcendental sound. The maha-mantra is a purely spiritual vibration. It cannot be chanted with a material tongue nor heard with a material ear. In this way, the holy name reserves the right of not being exposed to organic senses or understood by someone in materialistic consciousness. However, the Infinite has the power of making Himself known to the finite mind. When He reveals Himself to His devotee, the devotee experiences the perception of God. This is called self-realization and transcendental revelation. This can be attained through the process of purely chanting the maha-mantra.

The holy names are not revealed simply through Vedic writings, but they are revealed to the world through the spiritual tongues of the pure devotees. Such pure devotees are the real spiritual masters of everyone in the universe. But if the guru is not genuine, then the sound or mantra, though seeming to sound the same, will not produce the real effect.

The audience of the pure devotee hears the name of Krishna but may not fully recognize or comprehend it. Yet the name enters the ear and vibrates the eardrum which touches our mind. There is still not genuine spiritual realization at this point because the soul remains untouched. Yet the name begins to affect our mind by cleansing the dust within. This dust is the materialistic consciousness which causes forgetfulness of our real spiritual identity. This forgetfulness manifests in forms of bodily attachment, lust, greed, envy, anger, etc. Therefore, by chanting the maha-mantra we wash our mind and enable it to get free of the contaminating dust. Then the mind and intelligence become very clear and sharp. Plus when the Supersoul hears our sincere attempt to chant the holy names, He will also assist us in clearing away any obstacles in our path. Thus, our ability increases to delve more deeply into spiritual understanding and to acquire a taste for the holy names.

The mind is the connecting link between the body and the spirit soul within. The soul, which does not actively engage in any material activities, remains in a state of suspended animation while covered by illusion, as in the case of a materially conditioned person who engages in material activities. Through the vehicle of the mind, the senses act and we perceive things around us and form theories. If the mind is unclear or dusty due to the influence of the material energy, we then become confused about the goal of life and may engage in so many material pursuits. When the mind is cleansed or purified by associating with the Infinite in the form of the maha-mantra, all our material concoctions are forced out. By inundating our mind with the transcendental sound of the holy names, all of our misconceptions, which is the cause of our material suffering, are completely conquered, leaving no more enemies within the mind. Then the mind reflects the quality and nature of the soul.

The holy sound of Hare Krishna, as uttered by the pure devotee, moves our intellect and we begin to consider the Vedic philosophy. When the intelligence is thus energized by spiritual knowledge, the transcendental sound vibration, after cutting through the senses, mind, and intelligence, makes contact with the soul. Thus, we are able to hear the holy name with our real spiritual ear, and actual spiritual revelation and self-realization is open to us. Then the soul, having made contact with the Supreme in the form of transcendental sound, recapitulates, sending the vibration back through our intelligence, mind and senses. At that time, when we chant Hare Krishna, the Supreme Infinite Lord is there in the vibration and our whole being experiences a deluge of unlimited spiritual ecstasy.

From this level of spiritual realization, we can enter into the understanding of the very cause of everything that exists. The mind, body, and soul, and even material nature itself can be changed into transcendental energy by one pure exclamation of Hare Krishna. This is very important to understand because when everything becomes saturated with this transcendental sound, the result is total transformation of energy. Thus, what is material can be changed into something spiritual. If this can be done on a grand scale, then the material world can be transformed into the spiritual world.

Another example of how the holy names of Krishna work, and how powerful they are, can be cited from the Srimad-Bhagavatam, Sixth Canto, in the story of Ajamila. Ajamila was born of good parents who trained him in knowledge of the Vedas to become a perfect brahmana. Yet one time, while walking along the road, he happened to see a man and a prostitute in a state of intoxication, frolicking in the grass. The woman was not covered properly and was uninhibitedly engaging in amorous pastimes with the man. Upon seeing this, Ajamila became very agitated and later sought the company of the prostitute. He left his young beautiful wife and lived with the prostitute, giving up all regulative principles. He begot ten sons in the womb of the prostitute and named the youngest son Narayana, a name of one of the expansions of Krishna.

To maintain himself and his family, Ajamila cheated others in gambling or by robbing them. While he spent his time in abominable, sinful activities, eighty-eight years of his life passed by. Since his youngest son was born while Ajamila was very old, Narayana was very dear to him. Because of the child's awkward manners and speech, Ajamila delighted in the child's activities. When Ajamila ate or drank, he always did so with his son, Narayana. Ajamila, however, could not understand that the length of his life was decreasing and death was approaching. When the time of death arrived for Ajamila, he began to think only of his son.

At the moment of death, Ajamila became extremely frightened when he saw three persons with deformed bodies, fierce, twisted faces, and their hair standing erect. With a noose in their hands, they had come to take him to Yamaraja, the lord of death. Because of attachment to his son, Ajamila fearfully began to call him loudly by his name, Narayana.

Just then the Vishnudutas, soldiers of Lord Vishnu, arrived when they heard the holy name of their master from the mouth of the dying Ajamila. Ajamila had certainly chanted the name of Narayana without offense because he had chanted in complete anxiety. The Yamadutas, soldiers of Yamaraja, were snatching the soul from the heart of Ajamila, but the messengers of Lord Vishnu forcefully stopped them from doing so. The Yamadutas inquired why they were being stopped from taking Ajamila. The Vishnudutas then asked the Yamadutas that if they were really servants of Lord Yamaraja, then explain the meaning of religious and irreligious principles.

The Yamadutas replied that from their master, Yamaraja, they had heard that which is prescribed in the Vedas constitutes religious principles, and the opposite is irreligion. They continued to explain that Lord Narayana is situated in His own abode in the spiritual world, but controls the entire cosmic creation.

The sun, fire, sky, air, demigods, moon, evening, day, night, directions, water, land, and Supersoul Himself all witness the activities of the living entities. Those that deserve punishment are those who are confirmed by these witnesses as having engaged in unrighteous activities. Everyone engaged in fruitive activities deserves punishment in proportion to their sinful acts. In this way, they must enjoy or suffer the corresponding reactions of their karma in the next life.

The Yamadutas continued to explain the laws of karma and the position of the living entity, pointing out that in considering the sinful life of Ajamila, they had the right to take him to hell in order to rectify his sinful behavior.

The Vishnudutas, however, stated that Ajamila had already atoned for all of his sinful actions, not only for this one life but for those performed in millions of lives, simply by chanting the holy name of Narayana in a helpless condition. Even though he had not chanted purely, he chanted without offense, and, therefore, was now pure and eligible for liberation. Throughout Ajamila's life, he called the name Narayana. Although calling his son, by chanting the name Narayana, he sufficiently atoned for the sinful actions of millions of lives. At the time of death, Ajamila had helplessly and very loudly chanted the holy name of the Lord. That chanting alone had already freed him from the reactions of all sinful life. Therefore, the soldiers of Lord Vishnu forbade the servants of Yamaraja to take Ajamila for punishment in hell. Anyone who takes shelter of the Supreme through His holy names can similarly be saved from the dark future of sinful reactions after death.

Although Srimad-Bhagavatam relates the full story of Ajamila and how he witnessed the discussion between the Yamadutas and Vishnudutas and then went on to achieve ultimate spiritual perfection by taking to the process of bhakti-yoga, our short summary here is to show the potency of the holy names. Ajamila is not much different than most people in this age of Kali who are attracted to sinful activities. Therefore, we should seriously try to understand and take advantage of the chanting of the holy names, for by doing so even the greatest sins we may have committed can be atoned, as the following verses explain: Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit. (Brihad-vishnu Purana)As when all small animals flee in fear when a lion roars, similarly all one's sinful reactions leave when a person chants the Lord's holy names while in a helpless condition or even if he has no desire to do so. (Garuda Purana)

The path to liberation is guaranteed when a person once chants the holy name of Lord Hari. (Skanda Purana) The Srimad-Bhagavatam (6.3.31) explains that chanting the holy names can negate the reactions of the most serious of sins, and, therefore, everyone should take this seriously and join the sankirtana movement, which is the most auspicious activity in the universe. And the Caitanya-caritamrta (Madhya-lila, 15.109) discloses that beyond dissolving one's entanglement in material existence, by chanting Krishna's names one develops attraction and awakens his love for Krishna.

From these verses we can understand that there is no impediment for everyone to readily utilize the holy names to purify themselves of even the worst sins, providing they are sincere and chant purely. Even those who cannot speak properly can repeat the maha-mantra within their minds. From those who are the most saintly to those who are in the most abominable position, all have the opportunity of chanting the holy names to begin the escape from karmic reactions and to free themselves from material entanglement.

As described in Srimad-Bhagavatam (6.2.9-10), the chanting of the names of the Supreme is the best atonement for one who is a thief, a drunkard, a killer of brahmanas, or one who kills women or kings or cows or his own parents, or for any other kind of sins. Simply by chanting the holy names one attracts the attention of the Supreme who gives that person special protection.

Herein we can discern that attracting the attention of the Supreme by chanting His holy names is the best means of protecting ourselves from our past impurities. When the Supreme is pleased with someone, what can they not accomplish? Anything can be done by one who becomes spiritually powerful. Therefore, out of all the various processes of atonement that are prescribed by different scripture, engaging in the chanting of the holy names is best because it actually uproots the material desires in the heart. As the Bhagavatam (6.2.12) confirms, the various processes of atonement are not complete if one's mind still runs back to unwanted material habits. Therefore, those who want freedom from their karmicreactions, chanting of the names and pastimes of the Supreme is the best because it completely purifies the mind. Furthermore, the Bhagavatam (6.2.15) relates that chanting the holy names of the Lord before dying by some misfortune is enough to deliver a person from having to enter hell to suffer for his bad karmic reactions.

Not only is the name of the Lord so powerfully effective on one who seriously chants it, despite the fact that he may have been sinful in his past, the name also acts on one who chants it in a very casual manner. The Bhagavatam (6.2.14, 19) points out that even if one chants the holy names neglectfully, jokingly, or simply for entertainment, the holy names are nonetheless effective enough to free the person from unlimited sins, just as a powerful medicine is effective whether a patient who takes it understands it or not.

Even making an offense to God Himself or to the holy names, such offenses can be mitigated by taking shelter of chanting the Lord's holy names. This is related in the Padma Purana(4.25.22-27) as follows: When somehow a sin or blemish is committed against the name of Vishnu, the man should always recite the name and sincerely seek its refuge only. Lord Vishnu's names alone remove the sin of those who have committed a sin or offence against the names since they alone, continuously recited, bring wealth. It is the name alone, when recited without interruption, when remembered or heard, either in a pure form or with incorrect syllables, would protect a man. This alone is the truth. Of course, if it is resorted to hypocritically or for greed born of love for body or wealth, it would not quickly produce the desired result. O Narada, this great secret, which removes all inauspiciousness, and keeps off all sins, was formerly heard (by me) from Shiva. O Narada, even those who are intent on committing sins [but refrain from such], but who know the names of Vishnu, would be liberated merely by reciting them.

Pondering all these points, Lord Yamaraja, in Srimad-Bhagavatam (6.3.26), concludes that all intelligent men take to devotional service by chanting the holy names of the Supreme because even if they accidentally perform some sinful act, they are protected since the chanting of the Hare Krishna mantra obliterates all sinful reactions.  

In the previous segment it is mentioned that there are certain channels through which the Infinite descends. Similarly, there are certain channels that the living beings can use to escape material existence and return to the spiritual realm. Of course, the final goal of any religious process or yoga system is to get free from material entanglement and enter directly into spiritual existence. This happens easily for one who learns how to purely chant the holy names, as verified in the Caitanya-caritamrta (Adi-lila, 8.26, 28) which states that the chanting of the Hare Krishna mantra vanquishes all sins and makes way for the performance of devotional service to begin. The chanting of this maha-mantra gives so much spiritual advancement that one easily ends his material existence and attains love of God.

From everything that has been described so far about the glories of the holy name, such as its potency to purify the mind, to relieve us of material activities and the reactions to sinful acts, as well as to put us in direct contact with the Supreme and reawaken our attraction for Him, it is obvious, especially for this age of Kali-yuga, that the most worshipable object is the Lord's holy names, especially as found in the Hare Krishna maha-mantra. The Bhagavatam (6.3.22) also confirms this by stating that the topmost religious principle for the entire human race is to engage in devotional service beginning with the chanting of the Lord's holy names. Therefore, those who chant the holy names have reached the ultimate position in civilized life and, if they continue on the path, will attain further realizations in spiritual life up to reaching the platform of pure, unadulterated devotional service. All such transcendental opulences, as stated in the above verses, are attained simply by chanting the Hare Krishna maha-mantra without offenses. In this way, one attains the supreme spiritual bliss. TheCaitanya-caritamrta (Antya-lila, 20.14) explains that by chanting the spiritual names of Krishna one tastes spiritual ecstasy when his love for Krishna awakens. Then one attains Krishna's direct association and feels like he is in an ocean of love.

The name "Krishna" literally means "the greatest pleasure," or "He who is all-attractive." All living entities are looking for pleasure and happiness. God is the storehouse of all pleasure and whatever happiness we feel in this material world is simply due to contact with His energy. However, by chanting His holy names, we can transcend whatever temporary pleasure is found on the material platform and experience actual spiritual happiness by coming in direct contact with the Supreme, the source of all pleasure. The Caitanya-caritamrta (Adi-lila, 7.73) verifies that simply by chanting the Hare Krishna mantra a person is freed from material life and will be able to see the Lord.

The mystery behind these names of God is further explained in the Sri Caitanya Upanishad, texts 12-14. It explains that the names of the Supreme that are used in the Hare Krishna mantra have specific meanings. Hari refers to "He who unties the knot of a person's material desires." Krishna is divided into Krish, which means "He who is attractive to everyone," and Na, which means "the greatest spiritual pleasure." And Rama means "He who is full of spiritual bliss and attracts all others." The Hare Krishna mantra consists of the repetition of these names of the Supreme (Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare) and is the best of all mantras and most confidential of secrets. Those who are serious about making spiritual progress continually chant these holy names and cross over material existence.

For one who takes shelter of the maha-mantra, he is sure to reach the Supreme because such mystic meditation engages the mind and intelligence in Krishna. By such continued remembrance of Krishna, even though one may seem to be engaged in so many duties, one regains his spiritual consciousness which is the prerequisite for entering back into the spiritual world. As Sri Krishna explains in Bhagavad-gita (8.7-8), a person should think of Him as Krishna and carry out one's duty with the mind and intelligence fixed on Him. Thinking and meditating on Krishna in this undeviated way, one can be sure to reach the divine Supreme Spirit.

From this information we can understand that if we can continue setting some time aside everyday for chanting the maha-mantra and spiritualizing our consciousness, we will be prepared for entering the spiritual realm after death. This is the most important aspect of any yoga or religious system--being free from material consciousness and remembering the Supreme at the time we give up our body. This requirement is easily fulfilled simply by remembering the Lord through chanting His holy names. This is confirmed in the Srimad-Bhagavatam (3.9.15) which declares that one who takes shelter of Krishna by invoking His spiritual names at the time of leaving the body is cleansed of many lifetimes of sin and attains Krishna without fail.

The most practical example of this is Ajamila, as previously discussed. The Bhagavatam (6.2.49) describes that at the time of death Ajamila chanted the Lord's name and returned to the spiritual world, although he was calling for his son, Narayana, and spent a lifetime in sinful activity. So where is the doubt that if one seriously chants the Lord's holy name he will return to the spiritual world? Therefore, as the Bhagavatam (6.2.46) elaborates, for one who is serious about attaining freedom from material existence, there is nothing more effective than chanting the holy names of the Supreme and discussing His pastimes and qualities. Other processes are not as complete and leave one's mind tainted with passion and ignorance. Furthermore (Bhag.6.3.24), all of one's sinful karmic reactions are wiped out simply by chanting the Lord's names and glorifying His qualities and activities. Even if one cannot properly pronounce the holy name, a person will achieve liberation if he chants without offense.  

We should not think that sankirtana, the chanting of the Lord's holy names, is simply part of the system of mantra-yoga, or is merely a formula that has been passed down through the ages like other yoga systems. Nor is it a ritual, ceremony, or activity meant for producing good karma or positive fruitive results. Neither is it merely a way to focus the mind and achieve peace and tranquility. It is more than any of these.

As previously explained, there is a system of self-realization especially recommended for each age. In the age of Kali, people are not attracted to spiritual pursuits and are often rebellious against anything that seems to restrict or stifle their freedom to do anything they want. Since in this age we are so easily distracted by so many things and our mind is always in a whirl, we need an easy path. Therefore, the Vedic shastra explains that God has given us an easy way to return to Him in this age. It is almost as if He has said, "Since you are My worst son, I give you the easiest process." The Caitanya-caritamrta (Adi-lila, 3.40) confirms this and says that the Supreme Being descends as Sri Caitanya, with a golden complexion, to simply spread the glories of chanting the holy names, which is the only religious principle in this age of Kali. In this way, God Himself has given the method of chanting His holy names as the most effective means to reach His spiritual abode.

The Lord always descends to establish the codes of religion. This is confirmed in Bhagavad-gita (4.6-8) where Lord Krishna explains that although He is unborn and the Lord of all living beings, He still descends in His spiritual form in order to re-establish the proper religious principles and annihilate the miscreants whenever there is a decline of religion and a rise in irreligious activity.

Though there are many incarnations of God, all incarnations are known and predicted in the Vedic literature. Each incarnation performs many wonderful pastimes. But in Kali-yuga the Lord descends as His own devotee in the form of Sri Caitanya in order to show the perfect example of how devotional service should be performed, and to stress the chanting of the Hare Krishna mantra for this age by inaugurating the process of the sankirtana movement.

Predictions of the appearance of Lord Caitanya can be found in many Vedic texts. One of them is from the Svetasvatara Upanishad (3.12): "The Supreme Personality of God [Purusha] is Mahaprabhu [great master], the propagator of transcendental enlightenment." Another is from the Vayu Purana: "In the age of Kali I shall descend as the son of Sacidevi to inaugurate the sankirtana movement." The Bhagavatam (11.5.32) also describes how intelligent men sing the holy names to worship the incarnation of God who is accompanied by His associates and always sings the names of Krishna. And in the Caitanya-caritamrta (Adi-lila, 3.19-20) the Supreme Lord Himself describes how He will appear as His own devotee to perform and teach devotional service by inaugurating the sankirtana movement, which is the religion for this age.

The Sri Caitanya Upanishad (texts 5-11) of the Atharva-veda contains the most detailed prediction of Lord Caitanya's appearance and activities. When Pippalada asked his father, Lord Brahma, how the sinful living entities will be delivered in Kali-yuga and who should be the object of their worship and what mantra should they chant to be delivered, Brahma told him to listen carefully and he would describe what will take place in the age of Kali. Brahma said that the Supreme Lord Govinda, Krishna, will appear again in Kali-yuga as His own devotee in a two-armed form with a golden complexion in the area of Navadvipa along the Ganges. He will spread the system of devotional service and the chanting of the names of Krishna, especially in the form of the Hare Krishna maha-mantra; Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.

These and other predictions confirm the fact that Sri Caitanya Mahaprabhu would appear to specifically propagate the chanting of the holy names. Of course, now, five hundred years after Lord Caitanya's appearance, we have complete descriptions and elaborations on His life, activities, and philosophy, as had been written by His close associates. This verifies the fact that the chanting of the maha-mantra is the rare and special opportunity given by God for all to be relieved from the problems of the age of Kali and of material life in general. As confirmed in the Caitanya-caritamrta (Adi-lila, 3.77-78), it is Sri Krishna Caitanya who inaugurates the congregational chanting of the holy names, which is the most sublime of all spiritual sacrifices. Intelligent people will worship Him through this means, while other foolish people will continue in the cycle of repeated birth and death in this material world.

In another place in the Caitanya-caritamrta (Antya-lila, 20.8-9), Sri Caitanya specifically tells Svarupa Damodara and Ramananda Raya that chanting the holy names is the most practical way to attain salvation from material existence in this age, and anyone who is intelligent and takes up this process of worshiping Krishna will attain the direct shelter of Krishna.  

There are no hard and fast rules for chanting the Hare Krishna maha-mantra. One can chant anywhere, anytime, in any situation. In fact, the Caitanya-caritamrta (Antya-lila, 20.18) describes that chanting the holy name at any time or place, even during sleep or while eating, brings one all perfection. However, there are different stages of chanting. The first stage of chanting is the offensive stage, the second stage is offenseless chanting, and then is the third or pure stage of chanting, which is when the chanting becomes extremely powerful.

The proper way to chant is to give up all of our internal thoughts. As mentioned before, it is almost impossible to meditate on the void and empty our mind of all thinking. Our mind is always being pulled here and there by something. But the chanting process is easy because we simply concentrate on the mantra. However, our meditation on the mantra will be most effective if we can avoid the internal dialogue we always have within our mind. We should not be chanting while we make plans for the day, or while focusing our attention on other things. The maha-mantra is the Supreme in the incarnation of sound. Therefore, we must chant with complete respect and veneration. We must give the mantra our full attention, otherwise it is offensive. The process is to simply chant and hear. That is all. If we can do that, then we will make rapid progress and quickly attain the second stage of chanting, which is the offenseless stage.

As one progresses through the second stage, a person begins to get a taste for the chanting, and begins to feel the nectar of joy and bliss within the names. As a person enters the third or pure stage of chanting, the layers of ignorance that keeps one from realizing their spiritual identity are peeled away. At the fullest point, one gains direct perception of their spiritual identity and relationship with God, and is immediately liberated while still in the material body. The Lord reveals Himself to such a sincere devotee and the devotee relishes the taste of transcendental life. As Srila Rupa Gosvami states in his Sri Upadesamrita (text 7), everything about Krishna is spiritually sweet, such as His names, qualities, and activities. But one who suffers from the disease of ignorance cannot taste this sweetness. Yet by chanting the names everyday, a person can destroy this disease and relish the natural sweetness of Krishna's names.

The Hare Krishna mantra is said to contain everything for both material and spiritual well-being. So if one chants Hare Krishna with material desires, he will attain these. And if one wants mukti, or liberation from the material world, he can also get that. Then again if one chants the Hare Krishna maha-mantra understanding that Radha and Krishna are personally present there enjoying intimate pastimes in Vrindavana, then one can attain Their eternal loving service. Ultimately, the content of the mantra cannot be separated from the sadhaka'sor practitioner's mentality. Both have a part to play at what will be attained through the use of it.

The essential state of mind that one should have while chanting the maha-mantra is described by Sri Caitanya Mahaprabhu Himself in the third verse of His Siksastaka prayers: "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 should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly."

The names of God come directly from the spiritual world, Vaikuntha, which means the place of no anxiety. Therefore, the more we are absorbed in kuntha, or anxiety caused by material pursuits, the longer it will take for us to reach the Vaikuntha platform. But the more we associate with the Vaikuntha vibration of the maha-mantra, the sooner we will progress to the stage of experiencing the ecstasy that comes from awakening our transcendental love for the Supreme. The Caitanya-caritamrta (Adi-lila, 8.27) confirms that bodily transformations of spiritual ecstasy, such as trembling, perspiration, a faltering voice, and tears, may manifest when one's spiritual love for the Lord is actually awakened.

To begin progressing on the path of chanting the maha-mantra, it is prescribed that the practitioner chant on beads called japa-mala, similar to a rosary, that consists of 108 beads with one extra head bead, which is larger than the others. This represents the 108 Upanishads, or, as described elsewhere, Krishna in the form of the head bead surrounded by 108 of His most advanced devotees.

You may be able to purchase a set of japa beads at certain import shops or temples. If you cannot find them anywhere, you can also make them. Simply go to a crafts shop and purchase 108 beads of the same size and one larger bead of your choice for the Krishna bead. Also get a length of durable nylon cord. String the 108 beads with a knot in between each one and bring the two ends of the cord through one hole of the Krishna bead and out the other side where you tie the two ends of the cord together in a firm knot. Then cut the remaining lengths of the cord so you have a small tassle. Now you have got your own set of beads for japa meditation.

One chants the Hare Krishna mantra once on each bead from the head bead all the way around the 108 beads. This is one round, or one mala. Then without chanting on the Krishna bead, turn the beads around in your hand and go in the opposite direction and chant another round. One should try to set a certain amount of time aside each day, preferably in the morning, to peacefully sit down or walk and chant the particular number of rounds you have set for yourself. One may chant two rounds, four rounds, or whatever one can do.

For those who are serious, it is prescribed that they chant a total of at least sixteen rounds everyday. With a little practice, this normally takes about two hours. Two rounds will take about fifteen minutes. But one should set a fixed number of rounds to chant everyday. Then one can also spend some time reading Bhagavad-gita or Srimad-Bhagavatam to enhance his or her spiritual development. A daily program of chanting and reading will produce definite results very quickly.

When you are ready to use the mantra, it does not hurt to calm the mind through the basic steps of preparation that have already been described, such as a little pranayama breathing techniques and so on. This is, after all, steps for preparing to attain deeper levels of awareness and consciousness, although this is not necessary. Then take your japa beads and begin intently chanting the Hare Krishna mantra. When the mind is calm and focused, it will especially be able to concentrate on the vibrations of the mantra. As you chant it with your voice, it is received through the ear and considered by the intelligence. From there it goes deeper into the consciousness. Let no other thoughts enter the mind so that the mantra is all there is. Dive deep into the sound of your chanting and feel the vibration of the holy names and the energy they emit.

As you become regulated at this, doing it everyday, changes will begin to manifest in your consciousness that may be imperceptible at first, while other changes begin that will be noticeable from the start. You will often notice an internal energy within you that was not there before. Amongst other things, you may also feel more sure of your own position and purpose in life, and a closer affinity with God and all beings. Of course, this is just the beginning, so if you do this regularly, deeper insights and realizations will occur as your consciousness acquires more clarity and purification.

This short description does not include that you could also get a real taste for the nectar within the Lord's holy names themselves as you can begin to perceive a reciprocation between yourself and the Lord in His names every time you begin to chant. This takes on a whole different side of spiritual growth which more closely links one to God, which, after all, is the whole purpose of any sort of yoga or religion.

As with any form of meditation, it is best to do your chanting in the early morning when it is quiet and peaceful, and before your mind starts with the activities of the day. However, you can do it anytime or even at a few different times, such as in the morning and again in the evening to put things back into perspective, especially if you have had a busy or difficult day.

This chapter contains descriptions of the glories and effectiveness of chanting the maha-mantra. Those who are intelligent will certainly add this spiritual practice to their lives. By taking it seriously, they will soon notice a change in their disposition. They may feel more peaceful, content, happy, etc. One trait that is always noticeable in a person who seriously takes to bhakti-yoga and the chanting of the maha-mantra is a decrease in such feelings as anxiety and distress, up to the point of complete fearlessness. Once someone is no longer afraid of death, then what is there to be afraid of in this material world? One loses such fear when he or she is spiritually self-realized and knows he or she is not this body and, therefore, not actually subject to death, but merely undergoes a transformation of giving up the body. And by taking shelter of the protection of the holy names of Krishna, one will remain spiritually safe in any condition of life.

It is unfortunate that many people in the world are either not aware of this transcendental knowledge or have no taste for it. For such people, extensive material engagements and plan-making are their primary occupation. But this kind of activity is like working hard for nothing because in the end one is awarded only with death, in which all material assets are lost. As stated in Srimad-Bhagavatam (3.9.10), nondevotees engage in very troublesome work and cannot sleep well at night because they are absorbed in worldly plans. By providence their ambitions are frustrated and they continue in the cycle of repeated birth and death in material existence.

The only way, therefore, to get release from such material problems and be free from the contamination of the age of Kali is to take up the practice of bhakti-yoga and regularly chant the Hare Krishna maha-mantra while observing the regulations as best as one can. By chanting the maha-mantra with faith, a person will eventually purify his or her consciousness and reach success. As more people begin to chant the holy names, the troubles and upheavals found everywhere will diminish, and this age of Kali-yuga can become like the peaceful and bountiful Satya-yuga--the golden age. This is actually the prediction made by Lord Sri Caitanya Mahaprabhu, who said (in Caitanya-caritamrta, Adi-lila, 7.26) that love of God will one day inundate the world and drown everyone, regardless of who or what they are. Then many beneficial changes in this world will be seen. Therefore, the best thing any of us can do is to take it seriously. "Let there be all victory for the chanting of the holy name of Lord Krishna, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Krishna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step." (Siksastaka 1, written by Sri Caitanya Mahaprabhu)

Aindra Dasa Interview:

Another important point that I very much appreciated. Bhaktisiddhanta Sarasvati in his book, called Sri Caitanya and His Teachings, I think that’s the name of the book, or Sri Caitanya’s Teachings, yeah, Sri Caitanya’s Teachings, in that book, Bhaktisiddhanta Sarasvati states that of the five angas of devotional service - there are sixty-four angas, fifty-nine actually, but five are reiterated for emphasis. What are they? These are mathura-vasa, bhagavata-sravana, sri-murti prema-seva, sadhu-sanga and nama-sankirtana.

These are the five most efficacious processes of devotional service. In Nectar of Devotion it describes that attachment to any one of these can help to quickly generate bhava within the heart. BUT in Kali-yuga. . . it is a fact that these are the five most efficacious, but in Kali-yuga, Bhaktisiddhanta says, that these four, namely mathura-vasa, bhagavata-sravana, sri-murti prema-seva and sadhu-sanga, they cannot be complete without the performance of nama-sankirtana. No other anga of devotional service can be complete without also performing nama-sankirtana in conjunction with our attachment to any of these.

In other words you can hardly expect any of these other angas of devotional service to manifest bhava within our heart if we’re not performing nama-sankirtana also. If we’re not surrendering to the yuga-dharma, which is applicable to every soul making an appearance on this Earth planet in this Kali-yuga
(that means for the next 427000 years) . . . Kali-yuga is 432000 years, of which a mere 5000 at most has past. For the next 427000 years, nama-sankirtana will be the only yuga-dharma of this entire age. Without performing the yuga-dharma you can hardly expect to get the superlative result of engaging in any other anga of devotional service.

Therefore nama-sankirtana is of paramount importance, regardless of what other devotional process one may appreciate or attach oneself to.

He goes further to say that even if one only performs this one anga of devotional service, nama-sankirtana, which happens to be the yuga-dharma, leaving aside all other angas of devotional service and only performing this one anga of devotional service, then one will get the full result, the full benefit of engaging in dhama-seva or dhama-vasa, or bhagavata-sravana, or sri-murti-seva, or sadhu-sanga.

The best sadhu-sanga is when you come into the association of pure devotees who are engaging in the performance of nama-sankirtana, who are absorbed in the yuga-dharma - that is the best sadhu-sanga; that is real sadhu-sanga. There may be other aspects of sadhu-sanga, but that is the supreme aspect of sadhu-sanga. If we engage in all varieties of other forms of sadhu-sanga, but don’t come together to perform nama-sankirtana, don’t engage in the yuga-dharma together, congregational chanting and dancing in mass, then we are not actually going to get the highest aspect of what sadhu-sanga has to offer.

Real sadhu-sanga, the highest sadhu-sanga is to associate with the sadhus in the context of the performance of the yuga-dharma, nama-sankirtana.

Similarly, you cannot get the full benefit of coming to Vrindavan, or going to Mayapur, or living your whole life in the dhama, if you don’t understand the importance of engaging in the yuga-dharma. The prodha-maya covering of the dhama will not be lifted. You can hardly expect to actually come to the position of seeing the dhama as it is, the aprakat Vrindavan where Radha and Krishna’s lilas are going on, even today, unseen by the common folks.

Without performing nama-sankirtana you cannot get the full benefit of worshiping the Deity. You won’t be able to actually understand what the purpose of the Deity is. Why has the Deity come here? The Deity has not come here just to accept our patrams and pushpams. Patrams and pushpams or no patrams and pushpams, the Deity has come to place His favorable glances on our performances of the yuga-dharma, nama-sankirtana, to inspire our performances of nama-sankirtana for His pleasure. The Deity is worshiped in Kali-yuga by the performance of nama-sankirtana. Not merely by twirling incense and ringing bells.

That’s part of it, but that in and of itself can never be complete without the performance of nama-sankirtana.

That doesn’t just mean that there is the pujari ringing the bells and then someone else is performing nama-sankirtana. The pujari also has to perform nama-sankirtana, as exemplified by our holy god-brothers Jananivas and Pankajanghri in Mayapur. You’ll see them, whenever there is performance of nama-sankirtana, as soon as they come off the altar, then they come out and they join in the chanting and dancing. What is making their service as pujaris or sringaris complete and perfect is their performance of nama-sankirtana. They are shining examples.

So, and the same with bhagavata-sravanam, if you don’t understand what is the actual purpose of the Bhagavata. The Bhagavata is there to induce you to surrender to the yuga-dharma. That is the actual purpose of the Bhagavata. Why the Bhagavata is describing systematically through nine cantos ultimately coming to the exposition of the Supremacy of the Personality of Godhead as the Supreme Personality of Godhead, Vrajendra-nandana Krishna, who dances with Radha in the rasa-lila and interacts with His vrajavasi eternal associates and those who are being elevated to that status from the status of ordinary human beings? To encourage all of us. Bhagavata. Why has all this been related to us? So we will have faith in Krishna, that Sadaiswarya Purna Krishna, Raso-vaisah Krishna is the Supreme Personality of Godhead. Therefore His name, who is non-different from Himself, who has appeared as Himself in this Kali-yuga is worthy of our surrender, is worthy of our loving attention, is worthy of our devotional efforts, is worthy of our taking shelter. That is the purpose of the Bhagavata. Without understanding that essential purpose of the Bhagavata then those who are reading Bhagavata, or those who are distributing Bhagavata, are more or less carrying around heavy loads of paper and ink; they are not actually understanding what Bhagavata is.

What is the purpose of the Bhagavata, the underline purpose? What is all the philosophy for? The philosophy is to convince you to chant and dance! Because chanting and dancing is something real. Chanting and dancing is the essence, the summum bonum of devotional life, the name of Krishna - Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.

Who is this name of Krishna? It is Radha and Krishna. Radharani is in the veiled form to increase Krishna’s curiosity. That is parakiya-bhava. Therefore this maha-mantra. The maha-mantra is the Supreme expression of Radha and Krishna’s love for the fallen conditioned souls. To bring them (the fallen conditioned souls) into their fold, into their dancing party. It begins with dancing and chanting in Lord Caitanya sankirtana movement and it culminates in dancing and chanting in the realm of Vraja in the association of Radha and Krishna and the gopis and the cowherd boys.

So, it’s so important to understand. Bhaktisiddhanta Sarasvati strongly emphasized nama-sankirtana as the supreme anga of devotional service. We are distributing books and distributing books and distributing books. Why? To convince the people who receive the books to surrender to the performance of the yuga-dharma, harinama-sankirtana, as their main-stay of life. Because there is only one yuga-dharma and that is harinama-sankirtana. Other angas of devotional service are meant to be supportive. They’re meant to enhance our performances of nama-sankirtana. They’re not meant to supplant the performance of nama-sankirtana.

Bhaktisiddhanta Sarasvati goes on further to say that any anga of devotional service, any sadhana can be lauded as sadhana, to the extent that it encourages one to engage in nama-sankirtana. Furthermore, any anga of devotional service, even if it is an anga of bhakti, to the extent it detracts from ones absorption in nama-sankirtana, to that extent it can be considered as an anartha or an impediment on one’s progressive path to the ultimate realization of nama, nama-tattva.

So, these may sound like revolutionary ideas, but it’s not Aindra das who is coming up with these ideas. These are statements of our acaryas. Someone may argue, “Wait a minute. How is Deity worship considered as an anartha?” But if Deity worship somehow or other impedes your absorption in nama-sankirtana, then how are you going to make progress when the Deity is mainly satisfied by the performance of nama-sankirtana in this age of Kali? That also should be taken into consideration. How much important, therefore. is nama-sankirtana in the lives of the devotees of Lord Caitanya’s sankirtana movement!

One who knows the constitution of the soul, he is called brahmana. Because the soul is Brahman. Soul is not matter. So one who knows the constitution of the soul, he is called brahmana. We have already discussed this matter, that brahmana does not mean a particular class or born in a particular country. A brahmana means who knows the position of the soul, or the constitution of the soul. He is brahmana. Just like a person who is conversant with medical science. He is called medical man or a doctor. It doesn't matter whether he is born in India or born in America or whether he is black or white. It doesn't matter. One must have the qualification of a medical man, and he is called a doctor. Similarly, Bhagavad-gita also accepts the brahminical culture, the brahminical culture. Brahminical culture means the social position in which everyone is assisted to elevate himself to the highest position of understanding the position and the constitution of the soul. That should be the aim of human society.

Human society is not animal society. The difference between animal society and human society is that a human being, whoever he may be, he can, if he is taught, if he is given training, if he is educated, he can understand his real position, that he is not this body, but he is pure consciousness; he is spirit soul. But in the animal society, however a big animal may be, either he may be a lion or a tiger or an elephant or any other big animal, he cannot be taught about the constitution of the soul, although he has got the soul also. A lower animal, he has also got the consciousness. He has got also a soul. But unfortunately he hasn't got the facility, the bodily facility or developed intelligence by which he can understand that, what he is. So that is the difference between animal and human being. So in the human society, if they do not care to understand this factual position of his soul or consciousness, then he is no better than the animal. Yes. That is the Vedic version.

Out of so many human beings who are suffering, there are a few who are actually inquiring about their position, as to what they are, why they are put into this awkward position and so on. Unless one is awakened to this position of questioning his suffering, unless he realizes that he doesn't want suffering but rather wants to make a solution to all suffering, then one is not to be considered a perfect human being. Humanity begins when this sort of inquiry is awakened in one's mind. In the Brahma - sūtra this inquiry is called brahma jijñāsā . Athātobrahma jijñāsā . Every activity of the human being is to be considered a failure unless he inquires about the nature of the Absolute. Therefore those who begin to question why they are suffering or where they came from and where they shall go after death are proper students for understanding Bhagavad- gītā . The sincere student should also have a firm respect for the Supreme Personality of Godhead. Such a student was Arjuna .

Lord Kṛṣṇa descends specifically to reestablish the real purpose of life when man forgets that purpose. Even then, out of many, many human beings who awaken, there may be one who actually enters the spirit of understanding his position, and for him this Bhagavad- gītā is spoken. Actually we are all swallowed by the tigress of nescience, but the Lord is very merciful upon living entities, especially human beings. To this end He spoke the Bhagavad- gītā , making His friend Arjuna His student.

Being an associate of Lord Kṛṣṇa, Arjuna was above all ignorance, but Arjuna was put into ignorance on the Battlefield of Kurukṣetrajust to question Lord Kṛṣṇa about the problems of life so that the Lord could explain them for the benefit of future generations of human beings and chalk out the plan of life. Then man could act accordingly and perfect the mission of human life.

KRISHNA PREMA!!!

Lord Chaitanya Mahaprabhu in his Golden Avatar

We will celebrate the appearance of Sri Chaitanya Mahaprabhu on March 19th. Since this is weekend day, everyone should have free time to participate in our festival. We want to spend the day chanting the Holy Name and hearing about Lord Chaitanya’s lila.

Guest Lodge will be open for Gaur Purnima. Please call 304-843-1600 Ext. 111 for reservation.

Appearance and Childhood: Lord Chaitanya appeared as son of Jagannatha Mishra and Sachidevi who were descendants of brahmanas originally residing in Sylhet. It was the evening of 18th February 1486, when the moon was about to rise and there was a lunar eclipse, Chaitanya Mahaprabhu appeared. At that time people were engaged in purificatory methods of the eclipse shouting louding “Haribol!!!” and Chaitanya Mahaprabhu took birth amidst the Holy Names. Chaitanya Mahaprabhu was a beautiful child with golden complexion. He was born under a nimba tree or Neem tree, thus was called as ‘Nimai’ by His mother and other ladies in the neighborhood. He was also called as ‘Gaura’ for His golden yellow complexion. Beautiful and attractive as He was, everyone loved to play with Him and came to see Him everyday. He had several pastimes in His childhood. Lord Chaitanya In his youth, Sri Chaitanya was erudite scholar and was unchallenged expert in Sanskrit. He soon became devotee of Lord Krishna after His father departure. He was associating with great devotees of that time and eventually became the eminent leader of Vaishnavas group. He was always seen with Lord Nityananda. The life of Lord Chaitanya is a vast literature and His pastimes are unlimited. In this article it is not possible to describe all the glories of Sri Chaitanya Mahaprabhu.

Celebrations: Gaudiya Vaishnavas celebrate Gaura Purnima with great reverence and devotion. They observe fast till the moon rise and temples of Sri Gauranga are decorated beautifully. Thousands of devotees from all over world throng at Mayapur, the birth place of Sri Chaitanya. The deities of Lord Chaitanya and Lord Nityananda are bathed with holy waters and the abhisheka ceremony is performed in a splendorous way. Hare Krishna maha mantra reverberates in air and devotees sing and dance in joy.

New Vrindaban will be celebrating Gaura Purning with great joy and pomp.