About Chanting the Holy Names
Bhakti Vijnana Goswami · Muscat · 2019
Chapters
Introduction to the topic of Japa
Hare Krishna. Okay, I'm very happy to be with you for the first time in my life because of Narasa Krida Paraanay's insistence, I'm here somehow. It so happened.
So he asked me to speak a little bit about Jappa and because it's late and and I'm tired so I will speak little bit. And I will share something.
You know there are so many Jappa workshops and retreats and there is no shortage of this. But I'll try to share with you my practical experience about this and perhaps maybe something will be useful to you hopefully.
Otherwise you'll go to sleep, no harm. Still we're talking about Krishna.
Namah om Vishnu-padaya Krishna-presthaya bhu-tale Srimate Bhaktivedanta Swami iti namine Namaste sarasvate deve gaura-vani-pracharine Nirvishesha-shunyavadi-paschatya-desha-tarine Vanchha-kalpatarubhyas cha kripa-sindhubhya eva cha patitanam pavanebhyo vaishnavebhyo namo namah Sha, Kripa, Sindu, Devacha, Pittanaam Pavane Byo Vaishnava Byonawana
Jaya Sri Krishna Chaitanya Prabhu Nityananda Sri Advaita Gadadhara Srivasa-gaura-bhakta-vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hare Hare Hare Rama Rama Rama Hare Hare
Ajanulam Bita Bujokana Kabadata Sankirtanay Ki Taru Kamalaya, tak su viswambaru, Yuga Dharma Palu, Bandai Jagat Priya Karu Karunavatara, Dantah Pravishamavach, Mampra Supta Sandživaya Kila Shakti Darah Swadamstarana Sravanat Bhagavadim Pranandam Bhagavatam
So in Bhajana Rahasya and in Gopala Guru Goswami Paddhati and in Hari-bhakti-vilasa there is a very interesting verse about Japa. It is said there that Manomadhy Mantrasitaha Mantramadhy Manastitaha.
Basically, mantra manasamayuktam, mantra and man. Mantra, the sound of the mantra, and man, manas, our mind has to be Samayukta has to merge with each other. Then only it is called japa.
It is said very clearly there this is Japa Lakshana. You can only call some mumbling japa if this takes place.
If this doesn't take place, if the mind is on its own and the mantra is on its own and there are so many voices and still some mumbling is going on while we are chanting japa. It's not japa, technically speaking.
Jappa when there is this merging these two things together and it in itself is a problem because mind is material and the holy name is not material. How they can mix? They have different nature.
And therefore we know it's very difficult to mix them, to merge them. The mind remains material with its material inclinations, material thoughts, material business, material talk which is going on there.
And Krishna remains independent and he's happy. And he doesn't take our endeavors so seriously because he doesn't see that it's clicking. So, what to do? What is the reason? Why it is so difficult?
Why it is so difficult, it's understandable. What to do? How to overcome this? And what is the main impediment? Where is the crux of this problem? And how to overcome it?
Analogies for merging mind and mantra
I'll try to share with you something which I kind of thought about and realized and tried to practice in my practice of japa.
So when Rūpa Gosvāmī explained this merging mind with the spiritual energy, he very clearly also says that the very proposal itself is problematic because mind is clearly material. And how two opposite energies can merge.
They're different, they're separate. Still, it's possible by the inconceivable potency of the Lord. The acintya-śakti of the Lord is there.
And of course, the famous example we all know: the famous example is you take the iron rod and you put the iron rod in the fire. Iron rod is different and the fire is different, the nature is different.
Still, nevertheless, the energy of fire will penetrate the iron rod and ultimately, iron rod, even though it's difficult, different and remains different, will acquire the properties of the fire.
And will start burning and will become red hot and so on and so forth. So this example is there.
But as far as the process is concerned, you know, if we take it as the indication or hint for the process, somehow rather it doesn't work either because the fire is not so strong or because the iron is too hot.
We take a little match and we try to make the iron red hot. Somehow or other it doesn't, doesn't really work. Iron hardly becomes little warm. Even this is not so happens. Iron remains iron and fire remains fire.
So therefore Śrīla Rūpa Gosvāmī gives another example, which is a very interesting example. And uh and all examples, iron, rod, and fire example and this example, they have its limitations.
We have to understand that this is just an analogy to help us understand what we're supposed to do, how to achieve this impossible task. And of course, ultimately it all depends on the Lord.
And we all know that uh sometimes all of a sudden uh out of blue you know it happens. The Jappa happens, there is no other thoughts and you just, you know, you cry, the tears are there, and Hare Krishna, Hare Krishna.
But it's rare. So what to do on a regular basis and how to help, how to facilitate this process from our side.
Ultimately, it all depends on Krishna, he is independent, but still sadhana is there for us to try to do something in a systematic manner.
So Śrīla Rūpa Gosvāmī gives another example, and he gives an Ayurvedic procedure which is called uh as far as I know Kajjali Kharan. Those people from Kerala must know this who are experts in Ayurved.
So this is uh there are so many procedures in Ayurved. And actually one procedure is called similar actually procedure. Similar procedure.
It's called when you when you take some substance and you soak it in a juice, in the essence of a herb, and then dry it up and then soak it again and dry it up and soak it again and dry it up.
And in this way, you know, the this original substance become completely merged with the with the But uh Śrīla Rūpa Gosvāmī gives another example. Kajjali-karaṇa, he says. It's when you take mercury.
And Mercury, we know, Mercury is very. it's a liquid metal and it's very, you know, it's moving very fast. It's very difficult to f to catch it. Exactly like our mind. Mercury is exactly like our mind.
If we try to catch it, then it's already somewhere else, and somewhere else, and it's always uh splits in the different things.
So, but Śrīla Rūpa Gosvāmī says if you take sulfur and mercury and you uh in uh uh start grinding it together, start you know in a how you call it? Huh?
Yeah. Yeah, in the mortar. Yeah, in the mortar. In a grinding mortar, you do it again and again and again and again and again and again.
Then uh all of a sudden, at one point, these two completely different substances become one. And they merge. So he compares this with this with this grinding process.
And there is definitely something which we have to learn about this.
It means that we have to apply our endeavors and we have to really drive away our thoughts and you know again and again and again try to put mantra in the middle of the mind and mind in the middle of the mantra and somehow or other merge them together.
And at one point a miracle will happen. But what is the cause for this? This is this gives you some idea of what mantra means. Mantra means hard work. Japa means hard work.
And then this Mercury will go, you know, in different directions and try to fly out.
And you know, but you can collect it together back and again Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Hare, Hare Rāma, Hare Rāma, Rāma, Rāma, Hare Hare. Krishna, Hare Krishna, Krishna, Krishna, Hare Hare Hare, Ramadi Ram, Ram, Ramadi Hare.
But what is even more interesting if we try to consider this process, is that what is the cause for resistance, for our resistance?
False ego as the main obstacle
Why is it so difficult? What is the problem? And clearly the problem is our false ego, our false identity while we chant mantra.
So definitely if we want to chant mantra purely, if we want that Japa happens, if we want to meet with Krishna, we cannot maintain our false identity.
Krishna is not a part of this world. He is not a part of this material world of material identities and material ego. And unless and until we have this ego while we are chanting.
At least for the time being, when we chant, we have to put aside false ego. Nobody will steal it. Nobody needs your false ego. Just keep it somewhere there. Don't worry about it.
Just for for this for this short period of time. But how to do this? The mechanism of how to disrobe ourselves, how to get rid of this false identity, at least for the time being.
Because what happens when we chant mantra, we chant japa, we chant, we try to chant. try to chant. And then always this very strong and deeply rooted, because this false identity is very ahaṅkāra is very deeply rooted.
It comes in between and always you know I have to do this and I have to do that and this is not right and this is this. And then Krishna is somewhere relegated to some other you know the importance is not there.
Our you know concerns and needs they are much more important and they're prime and we always, you know, the main mistake which we always do is when we try to chant japa remaining in this false identity.
It's like this, how you call this system? Two axes. Yeah, two axes and the center is there. And uh in the center is me, my ahaṅkāra.
And you know, and then naturally mantra becomes, you know, somewhere here. It's not, it's not in the center, because I'm already there. The center is already occupied. And Krishna is relegated somewhere. And therefore, you know, he's not that important.
He's maybe important, but you know there are much more relevant things in in the vicinity of myself. So, and this false identity, to understand how to deal with it.
Three aspects of false ego
The teachings of Lord Kapil in the 26th chapter of the Third Canto is very relevant and interesting because there he gives the definitions
of different tattvas, including ahaṅkāra-tattva and mahat-tattva and, you know, indriyas and everything. He gives very interesting and very important technical definitions of what is ahaṅkāra.
And he says ahaṅkāra basically is three things: kartṛtva, kāraṇatva, and kāryatva. The three things is ahaṅkāra, our false identity. What what our false identity, false ego is made of is these three things.
Kartṛtva means I'm the doer. I did this, this I have done, and I will do this. It's basically the power, you know, the pride that I have done this and I'm this, you know, I'm the doer. And when I chant also, I'm chanting.
This is also a very important part of ahaṅkāra. I am chanting. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
And then you know I'm changing and I'm doing this and I'm doing this and there are more important things for me to do and so on so forth.
So this kartṛtva, uh, very important aspect of this kartṛtva is that it always throws us from the present either into the future or in the past.
Because and you know, because at the present what we are doing we're only chanting and you know this is not so important.
And uh uh we always think what I will do, what I will do today, what I will do tomorrow, how I will enjoy in twenty years when I become eighty years old or 70 years old or whatever. Or what I have done, what I did before.
So if we want to know why we are not in present, why it's so difficult for us to be in present, this is exactly the reason, this false uh identity or false understanding I am the doer.
Because we always need to do something, you know, and uh, you know, I have to do this or I and and we're full of ourselves.
I have done this and I achieved this and you know this is what I am and then the next achievement will be this and this. Therefore it's very difficult when we are in this false ego. It's impossible.
And then sign that we are predominantly consciousness in a false ego system of coordinate is that uh we always either in the future or in the past either
we lament about the past or fearful about the future, what future will bring what, this, you know, of phew, what Trump will do, you know, and as if we can influence it. But still, this is Kartritva. Kartritva.
I am the doer. And therefore, we're never in present. Never in present. Because present somehow or other is not important in for the false ego. Whereas the present is the most important thing.
Past doesn't exist, future doesn't exist, only present exists. But we're always either there or there. And we're missing our life. And therefore it's so it's uh the whole experience is not so ple pleasant.
And therefore, even while we are in front of God, because while chanting, we are supposed to be in front of God. But still, either in the future or in the past. This Kartritva, this is one aspect. Another one is Karanatva.
Karnatva basically means karana means our bodily limbs, the karana, the our you know organs, sense organs, my eye, my ear, my hands, my legs.
And usually that's what people do, you know, when they chant japa, they have japa walk. You know, they're walking.
Which is okay, but you know, ultimately if you chant japa, it's better to minimize all bodily activities. You know, close the eyes, close the ears, you know, don't walk.
Because when we're doing this, the identification becomes even stronger. The idea is that when we chant, we should disidentify ourselves with this body, which is possible.
You know, when we sit down and when we meditate and we we understand I am actually not this body, I'm observer. It's very important.
But when we have this false identity, false ego, ahaṅkāra, it's very difficult to be observer. We're doer, we're not observer. And how what is the instrument of our action is this body, right?
And therefore we need to do something. So but when we take the position of observer, it's much easier to concentrate on on the sound of holy name and on this on this mystical experience. I am in front of God now.
We have to turn away from this world and in the space of our heart, be with Him, and in the space of our heart, we are not this body. We are this body only in this world. So this is our identity. So that's another thing.
When we chant, it's very important not to do anything else, not to you know, and and try not to even identify with the body as much as possible, which will become progressively more and more difficult with age because the body uh with age becomes less and less comfortable. It becomes a very uncomfortable place to live. And it always reminds you about its presence.
When you're young, it's easy to you know. But even when we are old, we know when we are very concentrated, we forget about the body.
Everyone has this experiences when he completely forgets. Even if the pain is there, he doesn't he doesn't know about the pain.
Somehow or other, if you are completely absorbed in something, watching TV or whatever, you know, you forget that there is a pain. And then you come back and then oh yeah, there is a pain. So why?
Because our mind is i is different and so it's possible if we but we should practice while we are relatively young and healthy, uh, to be in this position.
Then even when the pain will be there, it will not be that difficult, you know. We should always practice to be in this position, neutral position, uh position of observer, not the body.
And then the next thing, the third thing is uh karyatvam. Kariatvam means the results of my action. I'm the doer, this is the instrument of my action, and there is definitely a result of my action.
Look, this is all result of my action. This is my house, this is this and this this is my surrounding. It's basically there are three things which constitute false ego. One is time or our relationship with time.
Another one is our body and relationship with body and and uh and another one is my possession, my surroundings, my circumstances in which I live. And what happens when we chant also, we always think, oh, this is missing.
This I shouldn't prove.
This is this is you know we all because being in this consciousness of false ego we always think that you know this is okay what I have, but it could be better. Could be a little better than this should be.
And therefore, when we chant, we either think about future or past or we think about our body and it's aching and or we think you know something is wrong and I need to do something. You know, either my son is not doing right or, my daughter, or my house is not good, or my car, or insurance, or this or that, you know, all these concerns are there.
There's three things. And uh if you are if you are identifying with these three forget about japa. No japa. Doesn't go together. Doesn't go well together.
So when we say that we should put it aside, it literally means that we have because it's so deep we have to do some certain you know some certain little endeavor to disidentify ourselves from these things.
I am not this body. You you you know therefore Lord Chaitanya says Nahamvipra Nacha Narapati Napiva Shyo Nasudr Nahamvarni Nacha Grihapatira Navanastoyatirva Kintu prodila paramananda purnamritadh I'm
I'm not kshatriya, I'm not shudra, I'm not brahmana, I'm not vaishya, I am not brahmachari, I am not grihastha, I'm not sannyasi. Who am I? Kintu, Pradya, Nikila Paramananda, Purana.
I am the servant of the servant of the servant of the
maintainer. Maintainer of the gopis, gopi-bhartur-pada-kamalayor, of the lotus feet, you know, who is, and who is this, he is this Prodyan Nikila Paramananda, he's this light, he's very bright. He's spiritual, he's not material. And he's full of bliss.
So before chanting japa, we definitely have to say, I am not this body. For for the next 30 minutes I'm not this body. At least ten minutes. You know, this is all generosity. You know, for a few minutes I'm not this body.
I am the servant of the servant of Prabhupada Nikila Paramananda. I'm turning away from the Lord. I'm not this body. I am not this identity. I am not the doer. There is no future for me. And that's a fact.
There's no future for us. There's no past. I am now here. I am in this moment. Something. The most important thing is happening now. Whatever I will do today is not so important. It is important, but not so important.
You know, I'm dealing with the Lord, with God. This is the most important now. So there is no future, there is no past. I'm not this body. And I'm completely satisfied with what I have.
Everything which I have is what I deserve, I didn't deserve anything else. I, you know, just tell for 10 minutes I'm completely satisfied. 15 minutes. No need to improve anything.
No car, no driver, no wife, no children, nothing. You know, I'm happy as I am. I am in this moment. I am not this body uh and um you know and it it really requires uh little endeavor to uh to enter into this state.
Brain wave states during Japa meditation
What will happen next, which is very important, when we are in this false ego consciousness and this identity of ahaṅkāra, then our mind is working in a certain way.
The scientists, neuroscientists who study the workings of the brain they discovered that there are four or five different modes of how the brain works and the brain emanates certain frequency of the waves.
So this normal frequency of the wave is called beta waves.
Normal quote-unquote when we are in wakeful state, we are in this beta wave in a better wave mode of our brain, and beta waves basically means better wave, it's our wakeful consciousness of the brain.
And it's quite high frequency. And it basically means stress. Stress may be high stress when it's very high frequency, or maybe little normal stress, or relaxed stress, but it's a stressful condition.
So I have a courage or boldness to say that when we are in this better wave, it's the same as being in this false identity in this ahaṅkāra.
And when we're trying to chant japa and at the same time our brain works in this frequency, it's not going to happen. It will be offensive. It will be very inattentive.
We will always think about something else because the brain is in this mode, you know. So when we put aside our false identity, the brain slows down.
How to check whether we're successful in this putting aside our ahaṅkāra is that you immediately feel that there is peace coming to you, the brain slows down.
The next after beta waves there is alpha waves. And this alpha waves the frequency is less. There are more slow waves. And we all know this state. It's a it's a beginning of trance.
You know, when we're completely concentrated on something, completely absorbed in something, or when we're just falling asleep because from this beta wave, if your brain is in a beta wave, you will never fall asleep.
We know sometimes we lay down and the brain is active, the mind is is is working and working and working and it's just this beta and all these concerns and this and that and you know, all this false ego considerations are there.
So, but we all know that there is this very short period when uh it becomes little slow and and uh you get some images.
Uh and uh you are in this um in this dream world, so to speak. Then there is of course, theta wave and delta wave, which is deep sleep, and then there is gamma wave, which is samadhi, which is a very highly developed state.
But at least alpha wave, it means that the brain should slow down and in this therefore sometimes people when they chant japa they fall asleep because it's kind of it kind of naturally you know the brain slows down and then you naturally
fall asleep, you you you go on, but no, but uh chanting japa is not falling asleep, but still it's uh it's semi-dreaming state.
It's a state in between wakeful consciousness and and dreaming consciousness and in this consciousness it's actually very pleasant state of mind very very pleasant in in this the
scientists who study this brain chemistry and brain elec how you call this, anyway, the workings of the brain, they say that, like, for example, all this this alpha wave state is the state of creative brain.
Thomas Edison, the famous, uh in Inventor and scientist in America, all his inventions he consciously was doing in this semi-dreaming state.
He would put some glass balls in his hands and would sit in a uh in an armchair and he would get relaxed when the body is relaxed. When the body is relaxed, the brain uh slows down.
But he didn't want to sleep, therefore he he kept all this. And then uh underneath there was some metal thing. So when he would sleep the you know the ball would fall down and make noise and he would wake up.
But purposefully he had some task in the mind, and he would give this task to this uh uh semi-dreaming uh mind, and in this mind he would find a solution for it. That was his method.
All his inventions he did in this state. And you know, so many other people they experienced this. So this is a very creative state of mind.
And the scientists say that all music, they are composers, they create music while being in this state. Or you know, the poets, they they write poetry being in this state.
So what I want to say is that in this very interesting state, when when you are absorbed in Krishna, when you're not concerned about this world, which is very important, it's not compatible to
be concerned with this world and your position in this world and and chanting japa. You put it aside, you go into this uh into this world, and then uh you will meet Krishna there.
You may not meet Krishna in his full glory.
It may take some time. A little time, but it may take some time. But still you will feel more acutely His presence because we cannot feel His presence due to this workings of the mind.
The mind is screening out Krishna from us. It's the main thing, this you know constantly working mind is the impediment. So, but in this state, the experience will be much deeper, what I want to say.
Only in this state you will be able to understand that it's not you who is chanting japa. Japa is descending upon you. That it's something really mystical which is happening. You know, when in in this be relaxed.
Get relaxed when you are in this state, it's all games of this false ego consciousness. We have to be. We have to really come to this state.
And it doesn't happen all the time, but it m you know it may happen. If you properly identify yourself. And in this state you become much more sensitive. In this state, you become open, your heart opens up.
It's an amazing state of consciousness when you know normally our heart is protected by a false ego. It's closed. We are armed by this false ego. We are not letting anyone in.
But in this state we become vulnerable. We definitely become vulnerable. So it's not recommendable to be always in this state. We need our false ego.
Therefore, I said, you know, don't put it too far away, it's there, you will you will get it back, no problem.
But uh you needed to deal uh in the situations of this world we should be uh uh uh real but if we want to deal with Krishna we have to put it aside and we have to become vulnerable and open.
We have to become completely helpless. And uh and we will become helpless.
Meditating on the spiritual master
This openness, you know, it's a very amazing state of consciousness when you feel much more connected with the world and with other people, and definitely with Krishna and with the holy name.
So it's worthwhile trying this. What I want to say is that in this state of consciousness, because your heart is open.
And because you're more capable of being connected with other people, you can feel what other people feel. And this is exactly what it means when it is said that we have to meditate upon our guru.
When we slow down our mind, we can meditate really upon our Guru and we can feel what he feels, how he chants the holy name. Because ultimately we're not supposed to be the doer when we're chanting the holy name.
We try to serve the holy name by emulating the moods and the emotions of our spiritual master who knows how to chant, who knows how to approach God, who knows how to invest feelings in his prayers and in his chanting japa.
So in this open state of mind, we will feel what he feels. The reflection will be there. We will feel a certain reflection through this process of opening mind and we will feel
much more powerful effect of chanting japa by doing this.
So the simple point and this is exactly when japa and mind can meet, because when the mind in this beta wave, it's difficult, it is always running somewhere. When it's slowed down, then japa and the mind can merge together.
There is no other consideration, and God is there, and then miracles will happen. You will feel tears in your eyes and so many other things may happen at this moment of time.
So that's basically what I wanted to say about uh about chanting japa, what is missing in our japa that we are not really careful. It is also said in archana-paddhati that you cannot do Archana in this body.
God is transcendental. How you can approach Him in this body? You cannot. You need to do bhūta-śuddhi. Bhūta-śuddhi means basically exactly the process which I described to you.
Bhūta-śuddhi means you acquire the transcendental identity in which you are doing this spiritual process. You can only do spiritual activity on a spiritual level.
And for that, what is the main contaminating element on the material level? It's definitely false ego, ahaṅkāra. You have to get rid of it and acquire at least uh uh general spiritual identity, Gopi Bartur Padakamalowar Dasa Dasa
Anaadas Nudasa, Kinduproddin, Nikila Paramananda, Gopibartur Pada Kamala Dasadasanu Dasa. And in this identity you'll become yeah the meditation will take place. Meditation it's at least alpha ways, not better.
Better you can only meditate on on your body and work and everything else. So that's it, Parikrishna.
Becoming a passive channel for Krishna
That's what I wanted to Yeah, thank you Maharaj for this is this is a wonderful I've never heard such an explanation and I really do thank you.
And um so just one thing in the alpha state which you said that it's very peaceful uh how likely are we to keep chanting and listening? Is that going on?
Um you will not be so much concerned with listening because it will be more or less automatic, because your mind will be with the mantra.
It's just when you're separate from the mantra, then you will have to listen and it's always you always you anyway don't listen.
So but and this state you will you will be merged with mantra so it the mantra will be everywhere. It will be in your heart.
It's exactly what Caitanya Mahāprabhu says when he says, kīrtanīyaḥ sadā hariḥ. You will always hear the mantra coming to you. See what is difficult when when I'm chanting and I'm hearing, then it's it's it's one process.
But when mantras is being chanted when it's you know the body is chanting mantra when everything when the mind is emanating mantra, then it's it's not so difficult to hear it because it's always there.
You always feel this. It's uh there is a beautiful comparison that you know ultimately Krishna has to come.
And exactly like he puts his uh you know his uh sound or his nectar or his life force into the uh holes of his flute and the sound comes. So we have to become like Krishna's flute and he has to play through us.
But for that we need to become empty, you know. The flute can only create sound because it's empty. Well it's full, you know. No sound is cunning. Krishna may try, but it's doesn't work.
That's the part where your false ego is. Yeah, you put aside and you become empty and then Krishna plays. Krishna plays through you. And you you you always hear this uh this vibration. Is that causeless?
Is that is there any cause? It's causeless, it's definitely causeless, but uh uh from our part we have to make endeavor to not to insist that uh on this false identity.
The only thing, you know, you may do everything and nothing happens, you know, you're still kind of peaceful but not transcendental experience. But then sometimes it may come.
You know, you're not only peaceful, but you feel much more than that. There is a difference.
The devotee who chants and feels the transcendental energy and another person who may not be chanting Hare Krishna, but he feels the peace. Yeah. There are people like that. Yes, yes, yes.
Who can be in that state joy of the thing? Yeah, yeah, yeah. Yeah, Buddhists, they master this art of meditation being observers.
And it's actually a useful art, and Krishna describes it in the fifth chapter of Bhagavad-gītā when he says that the one who has knowledge, he always absorbs himself. He doesn't say I am the doer. He absorbs the body is doing, I am not the doing.
So they are into this and they feel very happy and very peaceful and nice, but it's it's limited. But then if in this state we also very eagerly invite Krishna to come. In this state he can come.
If we in our false state invite him, he may not come.
Balancing quality and quantity in chanting
He may come, he's free but normally he doesn't because we are too busy. So for the early stage devotees or practicing devotees, is it quality of chanting is important or quantity is important?
See it's always quality which is important but why quantity is important it's explained very beautifully by Bhaktivinoda Ṭhākura and I believe Jaiva-dharma,
where he says that we chant in an offensive state of mind, and it actually doesn't matter how many rounds we chant in offensive state of mind. It's still offensive chanting.
But he says why it is important to chant many rounds, first of all, he says you have less time to do nonsense. That's that's one serious reason.
And another reason is uh uh you know you're busy doing this, you you you committed yourself to do something.
And another reason being that among this offensive changing, you may be in the beginning stage and, inevitably, you know, you have this false identity, it's difficult to get rid of it. So your chanting will be offensive.
But in between, every now and then, uh somehow or other you will chant more purely without this false ego. And uh this is what counts. And the chances are more if you chant more uh rounds. So sometimes it just happens.
You you have more peaceful and more proper state of mind, and then the chanting is there. So this will accumulate gradually, gradually, gradually.
This pure mantra they will accumulate and they will make difference and they will change something. So these are two reasons why uh there should be some prescribed number of rounds and rather big.
And e yet there is another reason uh which is more technical uh but still maybe important. It is said it's from a different angle.
It is said when you repeat the same thing again and again and again and again and again, then naturally the mind, and if you're insistent on this and at the same time you're a little relaxed, you're not really tense, then the mind naturally goes into this slow alpha state through the repetition of the same thing.
If you always distracted, you know, you're browsing this and that, you always do something different. You will never be able to go.
But if you repeat the same thing again and again and again, then the slowing down of the brain function will become very natural. So that's yet another reason why.
Otherwise, you know, we would chant once and that's it, Hare Krishna. You know that's enough. And that is also the fact that we sometimes we have chanted in a way that we become oblivious to the passing of time.
Not aware that so much. That's that's that means that you are in this alpha state. Because in alpha state you don't notice the time. When you're in beta state, you're very acute.
You you look at the you know every round you look how many minutes. But Maharaj.
The second thing is that what you said that because it doesn't happen all the time, uh it it it tells me that I'm not really responsible for the outcome of the chanting and the way I'm chanting.
Yeah, but still it's definitely we are not responsible. Outcome is not in our hands, no doubt about it.
But still we have to try our best to facilitate that it happens otherwise if we try we try but because it doesn't happen all the time it it definitely
tells me that I'm not responsible for But what I mean to say is that when we chant we try we should try to slow down our mind. And chant in this state.
Overcoming stress in daily Japa practice
Whether something wonderful happened or not, that's another thing but at least you you'll be peaceful and you'll be very composed and you will be you will be happy you will be happy.
Also, Maharaj, sometimes it has been noticed that devotees are very stressed because they have to chant 16 rounds.
So when chanting is supposed to make you stress free, how can actually people get the benefit if the fact that they have to chant so much gives them stress. Yeah, but this is all misconception. This is all misconception.
You know, this chanting is a very blissful process, and if you do it in a relaxed way, you know they only have this feeling I have to do it because they don't have any pleasure out of it.
And therefore it's a heavy duty, oh I have to do that. And then the stress becomes more. Uh when it's when you feel uh very happy and blissful then there's no question oh I have to do it. You know.
Usually we don't have stress when we're eating cake, right? It's not a stressful thing. And nobody says I have to eat cake. Heavy duty. Oh yet another stress in my life. Nobody says this.
Because it's it's just it's natural. It's you're doing it and you're that's what it is. So it only becomes yet another stressful sort of an obligation because we don't have the proper experience out of it.
And also we have to keep chanting to come to that stage where it gives us pleasure. Yes, uh not only but we have to keep associating with other people. That's more important.
Because you know when we meet with other people who who have experience it helps us. Okay. Thank you. Hare Krishna. His Holiness Bhakti Vikasa Swami Maharaj. Śrīla Prabhupāda ki.