About the Holy Name
Bhakti Vijnana Goswami · 2022
Chapters
Invocation prayers and opening remarks
Nam Vishnu Padaya Krishna Prashthaya Bhutale Srimati Bhaktividanta Swami Nitinamini, Namaste Saraswati Devi Goravani pracharini, nirvi sa sunyavadi pacha chatya desatari van chakopatarubescha kripa sindu bevacha patitanam pavane bhywaiznavywamonamaha ja sri Krishna Chaitanya Prabhunitananda sydvaitagdathara Srivasadhi Gaura Bhakta Vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hari Rama Hari Rama Rama Rama Hari Hari Ajanu Lambita Bujokaatu, Sankirtanaya Kita Rokamalaya taksa, Vishwam Brad Vijaaru Yuga Dharma Palu Vandi, Jagat Priya Karoka Ru Navatara Yon tahya Mamavachimam Prasuptam Sanji Vaya te kila shakti darah swadam nanyam schahastacharana, sravanat vagadim pranana mobhavate, pourusha tubiam, swasyastu viswas ja kalah prasidatam deyandu buthani sivam mitu So
I am immensely grateful to uh Parampuja Lokanat Maharaja for inviting me to this uh Augustem Ablssy to this session on the glories of the Holy Name.
Maharaji Parampuja Lokuna Swami Maharajika Abharvekante, Maharajine Une is an D B, Yazam Saviki Beach, Upastate Hokkar, Maharaji, Harinam Kevish Mik Bhatehamse, Kersakti basically look not so.
I feel very humbled to speak in his presence and uh in the audience consisting of his disciples, but on his order I will try to speak something and hopefully it will be worthwhile.
Bol nak for a sasancoshula Sishio K beach Akkar Maharaji Bolle with a Suscare Lake and Suki Maharajka Adesh So
I will speak a little bit uh on the tense offense of the holy name, which is the most subtle and most persistent offence among all other offences.
We all know that in the chanting of the holy name, the most important consideration is to avoid offenses.
The process of the chanting of the Holy Name is very easy, but technically it's very easy, but internally it's not easy because there are so many internal obstacles on this path of the changing of the holy name.
Hamda Harinam Leteheya Namja Prativ, Dasnam Pradya Pradhe Unse Basna Atiyavashake. Vaseto Agarhamde to Harinam Lena Bhohatiasanheusme Bari Bhaknahi, Lakin Agarhamse Sukhmata Sedekenge,
The egocentric mindset in material life
to Atyatikatinhe, Kyunkihame in Aprado Sebachke, in Apradu Kal Novarthwe, Bhagavan Kidiv This
uh internal obstacles are basically connected with our outlook of the world, and this outlook of the world, Śrīla Prabhupāda, innumerable times you say that our general attitude towards the world: I am the controller, I am the enjoyer of this world.
Hamaraj Bhattaraya, Hamaraju, Hamadija Prabhuptiya, Hamad Hamaraju Nazaria is Prabhupada Sansatpur Deek Neika, Usei Nirvata Parthahaya Use Sambandit, Almudha Srira Prabhakat Sari Jagau for Yebhad Samjata Ham is
Bhoti Jagatpo Kisprak de Kteham Yesusham is bhothik zagat ki bhokta hai orham swami hai isbouti Jagatti. So this Bokta or Swami attitude towards this world, it's basically a description of our egocentric position.
We place ourselves in the center of the world, and everything which is happening around us is only relevant as much as it is related to us. So this attitude is apparent in itself.
Swayamko Kendra Bindu Raktehai Sure Sansarka or Jobhigati Vidya Horiya Usmeham Swamko Apnak Yapneap, Kendra Bindu Mantehu, Saltehe, or Apna Swamitva raktehu e chaltehe or apnea apni yehi ek bhad bara apradhe yes apneapn yeah bahi pahud bara aparat hai.
Just recently somebody asked me how do I know which apparat uh I commit.
I know that I commit some apparat but consciously I don't commit any apparat because I'm not offending the devotees. I'm not offending the spiritual master.
I'm not Making some sinful activities on the strands of the holy name. I'm avoiding all these things. You know, but how do I know? Still some aparat is there. What is this aparat?
So this uh apparat which is as I said, is constantly present within us in the form of the seed, is this tense offense.
And from this tense apparatus as from the seed, the whole plant grows, so all other offenses, they are growing from this egocentric attitude towards the world.
In is a quote or the beach key root may have kicked off breaksh, and the cultural.
Jiva Goswami on the tenth offense
That pray mean that's what I pray my right here, not 10 offense, but 10th offense. Tenth, yes. 10th one, not 10th. So the uh let's consider very carefully what uh this
tense offense is and uh we will also read some commentaries on this tense offense from Srila Jiva Goswami and Srila Sanatana Gaswami from his Hari-bhakti-vilāsa. So yeah.
Pi Namahatmi Yah priti Rahitaha Adhamaha on ahaṃ-mamādi-paramo nāmni sopāra-kṛt paradha krit. You all know the formulation of this offense, but still let's consider very carefully.
Śrute 'pi nāma-māhātmye yaḥ The one who even though Api has heard many times the glories of the holy name, Nama Mahatmya, but still he is prīti-rahitaḥ, still, he remains without prīti, without love towards the holy name.
Such adhamaḥ, very low fallen person, or sometimes in some versions of this verse there is simply Naraha without any just just a human being who is without prīti towards the Holy Name, even though he has heard the glories of the Holy Name.
Still he is Ahamamadi Paramaha. He is considering himself as Parama, as the most important person in the creation. And oh, the adventures are shorter. Okay, okay, fine, fine, sorry. So, I just watched opera Like
In phila be poi pretty a bit of Pan Nay have a naiwi have a one pana moment, or a pretty good pana naihui have neappoamitwaya pra put was of mantra he is noted po u majite Namni Sopāra-kṛt, such a person he is uh he is committing aparādha.
So the most important line in this verse, Aham Mamadhi Paramaha, I am in the center of this creation. Aham Mamadhi Paramaha.
Toha ahaṃ-mamitikā bhāva udbhavati chalte kameḥ bhagavati divya-nāmo sepuī āsakti yā prema nāhi hotā hai or isvā y aparādha mūlatayā hotā hai. Śrīla Jīva Gosvāmī gives a very beautiful commentary to this verse.
Śrīla Jīva Gosvāmī bhagavati sundari kahte hai is śloka yathā ahaṃ-ādi-paramaḥ ahaṃtā-mamatā-ādi-ekatat paryena tasmin anadaravan ityarthaḥ. He says that if somebody has this attitude,
egocentric attitude, I am in the center, I am the most important person. Everything else is secondary.
Ahaṃ-mamādi-paramaḥ. It basically means ahaṃtā-mamatā-ādi-ekatat-paryeṇa. It basically means that one is completely absorbed in this conception, me and mine, I and my.
So he becomes anādharavān. He becomes devoid of respect to the holy name. So is he say uh bhagar say Pagwan k divina moka pratiquy other yeah prain nahi jaj.
So basically, Silajiva Gaswami explains that if we maintain this attitude, then inevitably What will happen? Will become anadharavan?
It means that we will be lacking the respect, we will be lacking the proper attitude, we will become very obnoxious in regard to other people and in regard to the holy name. And okay.
So Shina Jiva Goswami Batate Heki is Bhahao Kit. Or Harina Satsa is Botija Gate Sansarke Sarajiuki Prativi Hamara Baobanja. We may not show it externally, but internally there will be this attitude.
You know, we will not be able to really manifest respect toward other people and toward the holy name, and this will be a great offense on our side. Instead of that, we
all know that when somebody is very egocentric, always thinks about himself, you know, he inevitably will commit offenses towards other people because uh because of his absorption in himself.
Sanatana Goswami on priti and respect
May he so much key upneapu at the other mahatwa date who with the wood chaltai, though upneap mehi, and the ji voya and you're not keeping the offenses.
And Sila Sanatana Gaswami in his commentary to Hari Bhakti Vilas, he explains several meanings of this particular verse, which are very important for us to understand how to counteract this offense.
First of all, he explains what does it mean. Pritti here. Jach pretty rahitana raha the adha. What does it mean not to have love to the holy name?
Because uh one can wonder, you know, how I I'm just an uh sadaka, I'm an aspiring devotee. I am just a beginner. How all of a sudden you expect from me to have priti love for the holy name?
Pretti is a very high achievement. What does it mean here? That you know, if I don't have priti, it means that I am an offender. You know, but pretty is supposed to be achieved by the chanting of the holy name.
So how can I achieve priti if I if I don't have priti? So that's the problem which Sanatana Goswami explains. So Silasanatan Goswami is Parisity Vibhata Hamto Satakh,
Yahamavina Sikya Bhattahviya Viparamhua Trivanor, Ahamathu Priti Hani, Holy Name, Bhankan Kadiamoalya, or ye priti Kesa Pratukarna hai, Oe Bhad Bhap Prashna Banja Havid Bhavibanta Heki Marepasto
priti Hani to kyame pratamse a Prattar Ram Harinam Chernoume Priesari Avasai Banjati Sadakiv So he says Namni pritihi Shradha Bhakti Hiva.
The pretty towards the holy name means Shraddha, the face in the Holy Name or Bhakti towards the Holy Name. It basically means respectful attitude towards the Holy Name, not to laugh in the proper sense of the word.
Rarambi earthake Hame Harinam Kili respect Jessaka Adarhu or Shraddha or Bhakti Ho. Janam Levu Adar Sele Shraddha or Bhakti Sele.
So, first thing which we should understand is that with great respect we should take to this practice.
This practice itself should be the object of our respect, we are doing it in a very respectful way towards the Holy Name.
And we all know that if we respect somebody then we first think about this person whom we respect and then only we think about himself.
Like for example, if we respect somebody, we will let him go first instead of us going first. So respect means holy name is first and I am the second, I am not the first. So uh Ada Deneika um, yabhavyehama,
may yadikisiko other date to hamarasah, Havantai Une Peleham, Harekade Karne Paleate, Hum Badmeate.
So is he procrastination of Hum Bhagwan to Divina Mukwa, other Karengi, so Swabhavi groups, Hamare Var, maybe Hammer Jivan Me, Bhagwan Kanami Abhakti, Yad things even paylea I got hamaravitas.
And then Silasanatna Gaswami explains this line, Aham Mahmadi Paramaha, what does it mean uh to uh be in the center? Uh sanatangoswami uh batate heki vastavic group me apne appo Kindra vindum med Agnika Jabhau He
says that he gives several meanings to this line, and all meanings are very relevant to us. karan here vulhamse bohaty samandit he
says the first meaning is that when we chant the holy name or not only when we chant the holy name but in general, in our life we give the first importance to Vishayabhoga, to our sense gratification.
So we ek and me, but one can go for the head. Adi Shabdena Visha Bhoga Adikam Cha Eva Paramam Pradhanam. It basically means that I'm constantly concerned how I will enjoy.
And while we're chanting the holy name, we can notice that sometimes you know my mind starts fantasizing or thinking, you know, how I will enjoy, how I will enjoy when I finish the holy name, how I will enjoy when I get my vacation, how I will enjoy when I, you know, get rid of this problem.
So that means that we're always dwelling on this viṣaya-bhoga. How I will enjoy some... Yeah, we all know we chant the holy name and then we think what we what will I eat for breakfast today.
Which idli I will take and what dosa I will take. So my sārthakyam. And that's that's one thing, and we have to be very careful.
And it basically means that while we're chanting the holy name and if our thoughts by some chance start dwelling on these subject matters
Three subtle forms of spiritual pride
of viṣaya-bhoga, we should turn them away from this viṣaya-bhoga and again concentrate on the holy name. Or, uh, Sanātana Gosvāmī gives another interpretation of this āhāram api paramāḥ. of this Ahama Madhi Paramo.
He says that when we chant the holy name and we have this egocentric attitude when myself, my, me and my is in the center, then it could manifest in three different ways.
He says the first is, uh, the attitude: look, I'm chanting so many holy names, and I'm chanting. Yeah, I am such a, such a, you know, good chanter.
I will chant, you know, one lakh, two lakhs, three lakhs, uh, you know, or maybe sixteen rounds, but, you know, this attitude. This is again āhāram api paramāḥ. I'm not thinking about the holy name.
I'm thinking about myself who is chanting the holy name and how much I chant, how good I am. Or even sāra-mālā, sāra-mālā.
Sometimes, uh, we are very proud that I'm chanting sixteen rounds, no problem. He says the second way of this attitude is that
mayā samaḥ nāma-kīrtana-paraḥ anyaḥ kaḥ? He says who, uh, is better than myself is devoted to this nāma-kīrtana? Who is better than myself in this regard? Who is better than me?
I'm you know I am always chanting the glory of the holy name, I'm preaching the glory of the holy name. So that's, that's another manifestation of this, uh, subtle offense.
And the third, uh, way of how this, uh, egocentric attitude can manifest in our chanting of the holy name. We start thinking, my tongue is the best chanter of the holy name.
I can show from Yesosna Suruba deck and marriage or hair was subse Ace Aguantanam Le Saktihaya Vuantanam Leti look how nicely I'm chanting the holy name, how how nicely I'm you know pronouncing the holy name.
Nobody else can pronounce the holy name better than myself. So human beings are very interesting creatures, they always proud of something.
So if they cannot be proud of some material achievement, they will start be becoming proud of the chanting of the holy name. Yes.
Sometimes we have nothing to be proud of, but then you know then we start the uh spiritual life and we become very proud about this.
Okay, we also pass uh um bighanaya lane kill cheese nayalikin karatia toom is bad to be uh So
basically, these three attitudes, three very proud attitudes towards the holy name, they means you know some are for Goshtyanandi, Pracharakas, those who are preaching the glory of the Holy Name, they can become deviated from the glory of the Holy Name and become concentrated on their own glory.
Or Bhajananandi also can become deviated from the glory of the holy name and become concentrated on their own glory.
So yet in Hamnez or Chachaiki Teen Prakashme, Dono Prakar Khakta Goshan and the or Hajdanandi on dono killed the kathakosan or up ne sad napl So the first attitude in Sanskrit is Aham Bahutara Namakirtaka.
I am chanting more than other people. I am chanting more than other people.
And sometimes we can see some devotee asks how many rounds do we change and he's not really interested in how many rounds do we chant he's interested to say that he's changing more than use but to some as we push the hekitna job cut.
So ya kitna malakate to push the unka yeb uh nehotam kitni malakate was nehake, we hamces And uh yeah the the second uh the second attitude uh Maya sama Nama Kirtana Paraha Anyakaha.
And the third attitude is Madhya Jihwadinam Eva Nameti Adikam Eva Paramam Pradhanam. My tongue is the greatest chanter of the holy name. Chanting is under control of my tongue. I am chanting the holy name myself.
That's another offense which we can commit. If you have a little bit of a little bit We should always remember then in chanting of the Holy Name, Holy
Name cannot manifest within our material senses. The holy name is manifesting himself by his own sweet will within our senses. Not that we are changing, I am changing, my tongue is changing.
The Yeto Galad Bhavakiki, Shastra Kate, Hakwantanam, Apne Ap, Prakat Hotha, Ek Sadak, Ekokan Mea, Ekwok to Kichname. Asane Kaham Nam Lare to Nam Prakat Hoda with Apne up a play which has a rocket holder.
So the this is the description, and we you know by uh having this description: We can all understand that we are committing this offense one way or another. Sometimes very grossly, sometimes in a more subtle way.
Remedies for overcoming the tenth offense
So Śrīla Bhaktivinoda Ṭhākura in his Harinama Chintamani, he gives the remedy against this offense. Tordi is Garasta Diare Spagarsis Apratse Batzate. He says that first of all we must surrender to the holy name.
It basically means again and again we have to remind ourselves that holy name is not different from Krishna himself.
nam bagonse abille paris prakar sakame Gagvanke nam i Köran Lenico it basically means again that while we're chanting again and again we have to say, you know, Krishna, I'm yours, I completely depend on you.
If you wish, I may I may stay here. If you wish, I may go, I may leave this body just This attitude of complete surrender to the holy name is extremely important to contract this offense.
Say after Mesha Met Repango or Some or Yadiap Chahe to Metatal Yemesha Hoga. So is Bahaku Taran Karteh we want and Amo Kujati Avasha.
And we all know that this mood of surrender, complete surrender to the Holy Name or to Krishna, who is non-different from the Holy Name, is expressed by Chaitanya Mahaprabhu in the third verse of Shikshashtakam Trin To Karnaya Lena, Bhagwan Kedivanamia or Bhagavan Pastor, I mean Bahuan Kili, to is Bhahao Pu Shaitan Mahaprabhu, peace Rishlookme, Balibahati Sam Zaya.
And therefore, in this slok, Sri Chaitanya Mahaprabhu says, Amanina Manadena, I have to always train myself, train my mind, train my heart in giving respect to other people and without expecting the respect to myself.
And this in this way we will be able to train ourselves towards the holy name also because if we respect every other uh all other people, uh whoever m we meet, uh whether he is senior or junior to me, if this attitude of respect will be there, then the same attitude of respect uh will be also there while we're changing the holy name.
Therefore also Śrīla Rūpa Gosvāmī in his Upadeśāmṛta he says that you know the remedy is to chant the holy name but not anuddinam every day, but not just chant the holy name every day, but with other with respect.
Japnana Pratik divasanuddin Japanae rose nay Japanahan making uh Bhavia rose table nam naylena making Bhagavantan Pun Adars Elena.
And then the other remedy which Bhaktivinoda says, first of course, is this mood or attitude of surrender or humility while chanting. And the second remedy, most important remedy, is sādhu-saṅga.
Again and again, hearing the glories of the Holy Name, we will gradually turn away our thoughts from iron mind. And in this way, this transformation or surrender to the holy name will take place.
In other words, uh we will never be able to surrender to the holy name in the complete sense of the world unless we surrender to a saintly person who is propagating the holy name, who is giving us holy name, who is preaching the glories of the holy name.
So even if now we don't have complete faith in the Holy Name, at least we should have complete faith into the sādhu who is preaching the holy name, and from this śraddhā-prīti towards this saintly person, the śraddhā or prīti towards the holy Name will appear.
And we will step aside from the center of our life and put in the center of our life Krishna in the form of the Holy Name.
So Abhita Yah Hamara Heki Hame Bhagwan Kenamapunashrim Nahiha Likin Wosadhu Yahu Sudha Vaktu Nam Lira Unkipratipuna sutta or dream uh lane say hum de aham mammat Vale Bhause Nikalka is Bahamas the Hosa in Geki Ham de Bhakwanke Nam or Bhagavanke uh Thank
you very much. Thank you, Padma Mali Prabhu, for your translation. Thank you for your listening. Okay.
Questions on chanting and mind focus
Thank you for so much. Any questions? So Yadi Askavishana, Prashnah, to the Pandrais, Pasakh.
So Ma Maharaj Mataji is making this question that while chanting she always remembers uh the spiritual master and also the money. No, this is not apparat. This is not a parat. Don't worry.
In fact, this is the proper way, the proper prakriya of chanting the holy name. First, we have to chant the holy name as if we're sitting in front of our spiritual master.
And uh while chanting uh the holy name as if we're sitting in front of Spiritual Master, we're making a lot of advancements, so don't worry.
So Madhaji Yaprat Nay Hakya Jabka Niki Panab How Yawashay B he Hamai Bru Maharaj Sam the back k job cut aze bounce of nahe, the job cut of how Thank you very much Maharaj.
It was such a wonderful explanation on this 10th verse. We must have read many times this verse, but the explanation from your holiness was really wonderful.
I was it this is not a question but this is just a realization I was feeling that We must have read Hari-bhakti-vilāsa one time or many times it but uh I feel to understand we just don't have to read, but we we need some explanations from you know directly from the elevated souls association of the devotees.
And we also take from YouTube and we hear holy name from uh from devotees on YouTube and also on Zooms and also but I feel you know much better association is on YouTube than reading and much better association is directly than from YouTube and all.
We must you know we'll be very uh fortunate if we associate directly and take associations and specially learn such things from you know uh uh elevated devotees.
It's uh it was very real very wonderful explanation and uh uh we we have read it but uh the the real essence we got it Thank you. Thank you very much for such inspirations. Little thing commenting on what you said.
While we're reading the book, we can only understand uh what we already know uh on our experience. When we read the book, we filter it out the content of the of what we read, and we only understand what we already know more or less, and we get the confirmation from the book.
But when we listen to somebody else explaining this, then something new can come to us.
So I completely agree with you that we should listen to the explanations which are given by those people who have more experience than ourselves.
And while sitting in front of the computer, we can become a little neglectful. We are not really so attentive and so respectful.
While when we are meeting with somebody with a sādhu in person, then naturally the attitude of respect is there and therefore the effect or the result of hearing is stronger.
I completely agree with you on this point. Thank you. Uh my question is that when we used to chant we always remain in a relative platform, like circumstance and all the things.
So Maharaj my question is that how to make the absolute vision while chanting like like I just have to only chant and here because circumstance of and all the relative things comes in a mind and like it's like a uh sea wave like opposite situation. I you can You cannot really abstract yourself completely from the circumstances, and therefore,
even Viśvanātha Cakravartī Ṭhākura in his Madhurya Kādambini, he makes a very interesting and beautiful and solacing point. He says that even on the stage of Nishta, when we are completely surrendered, still
the mind, he says even in the not even in the stage of Nista, even in the stage of Ruchi, the mind will slip away and start thinking about something else without So
Prasnakhaki uh Hamza to Hamey Sari Batifatahoti can feel Vastari Hamara Adalbagan, but So na you know we should not expect something unrealistic from our mind. Our mind is such now that it will
slip away, it will concentrate on something else, whether we want it or not.
The only thing which we have to do is as soon as we notice that the mind is thinking about something else, we have to bring him back with this respectful attitude towards the holy name.
Varaman Kavine But Kaya Kaviduru Patachalta Varaman Pakkahe, to Saturanti Vapas Lana, one key divinamu kepatipuna other or frame rackehut, Hamehama And
And then Viśvanātha Cakravartī Ṭhākura says, on the stage of uh Āsakti, our mind will also sleep away. But on the stage of Asakti, the mind unnoticeably for us will slip away and start thinking about God.
Slip away from other subject matters and think about God.
As much as now, you know, all of a sudden we start thinking about something else, even though we want to think about God, on the stage of Asakti, even though we want to think about something else, the mind will st will keep on thinking about God.
So you should wait till you reach the stage of Asakti, then this problem will be solved. And then say to mute karke. Thank you for the nice explanation. Two doubts we have in our mind.
The first one is you mentioned about the commentaries from Sanatana Gosvāmī and Jīva Gosvāmī. Where can we find this Jīva Gosvāmī commentary? Jīva Gosvāmī is in Bhakti-sandarbha.
In in Bhakti-sandarbha he explains the offenses of the holy name and Sanātana Gosvāmī in Hari-bhakti-vilāsa. Thank you.
Just one another uh query like uh the remedy for this tenth office which you have mentioned is about like uh to be developed a respectful attitude for the holy name. Develop more respect.
That's one of the points which you're mentioning. So there are two different things. One is chant respectfully, and another is like chant incessantly, chant constantly.
So at the end like Sanatana Goswami speaks of ten offenses and then this aviśrānta prayatnāt constant chanting. So which one is like more important? See, they are very intimately interconnected.
Therefore, Caitanya Mahāprabhu says, tṛṇād api suNīcena taror api sahiṣṇunā amāninā mānadena kīrtanīyaḥ sadā hariḥ. You will always feel that the holy name is Kirtania. It's worthy of being chanted.
You know, literally in Sanskrit, Kirtanya means it's something which is worthy of being chanted. You will only be able to have this attitude that I want to chant
it always, only if you're respectful, amani na manadina, if you don't expect respect to yourself.
Otherwise, you know you will chant the holy name, you will try to chant it incessantly, and then inevitably you will try to derive some benefit for yourself from this chanting.
Others should respect me because I'm constantly chanting the holy name.
Concluding remarks and prayers
So, you know, to be able to aviśrānta, to this chant the holy name constantly, you have to also work on developing this respectful attitude towards others, humble attitude.
Oh uh I think the time has slipped away and you would be having other sessions also. Fine. everything. I I didn't notice any mistakes probably because I don't know Hindi that well. So my apologies again.
No. Thank you very much. And again my gratitude towards uh Śrīla Bhaktivedanta Swami Maharaj. Thank you very much Maharaj for uh engaging me in this way and I heard that you're planning to come. Please come.
I I'll be happy to see you. We're neighbors now and uh and uh and then we'll we'll have a walk uh to a place nearby. So we bhakto say the roze by Harikushamaham, Charan Karthana Maharajika, Parampraga Putatiab.
So let us all chant Hare Krishna Mahā-mantra to express our sincere gratitude and appreciation for his holiness Bhakti Vikasa Swami Maharaj.
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare.
Also we would like to request uh your holiness to kindly keep showering your blessings and by your association in coming days also Maharaj. We would be more than happy to have your association again and again to get enlightened on such subtle and important subject matters of chanting the holy name as you beautifully explained today.
Thank you again, Maharaj, for Hare Kṛṣṇa and mercy. Śila Prabhupāda-ki-jaya!