Srimad-Bhagavatam 4.4.33
Бхакти Вигьяна Госвами · Лос-Анджелес · 2005
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Recitation and purport of Srimad Bhagavatam verse
Omna Bhagavate vasudevaya, tevaya, oh namamo bhagavate Vasudeva Sumamo Bhagavate Vasudevaya Sudeva Verading Shrimad Bhagavatam can the four chapter thirty three Sati quits her body text surdis three Advaryuna Humate Mane Deva
Utpeto Udesa Udesa Ribhava Namapassa soam praptaha, sahasraha, sha shah. Advaryuna huyamane, Leva Ut Pedurujasam, Leva Pivukasa, Ribbabuna, Somam Prabhth Sahasra, Advayunahuya Mane, Deva utpeturojasa, ribavamatapasam, manbaksaha
s raśah, a dvary na gujamé, leva udur dya so Ridbavo nam ta pasam, somam prabtak sahasrasham Next Bayu Navuya ablations being offered. Devaha Demigods Utpetuho became manifested O Jasa with great strength Ribavaha the Ribus
Nama named Tapasa by penance by penance soma soma prabtaha having achieved sahasrashaha by the thousands. Translation.
When Brigumuni offered ablations in the fire, immediately many thousands of demigods named Ribus became manifested. All of them were powerful, having achieved strength from soma, the moon.
Purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda.
It is stated here that many thousands of demigods named tribus became manifested because of the ablaze offered in the fire and the chanting of the hymns from Yajur Veda.
Brahmanas, like Prigumuni, were so powerful that they could create such powerful demigods simply by chanting the Vedic mantras. Vedic mantras are still available, but the chanters are not.
By chanting Vedic mantras or chanting the Gāyatrī or Mahā-mantra, one can attain the results of one desires, the results one desires.
In the present age of Kali, it is recommended by Lord Chaitanya that simply by chanting Hare Krishna one can attain all perfection.
Śrīla Prabhupāda Gīta Advaryuna Huyama Ne Deva Utpita Rojasa, Riba Vownamata Soma Prabhupada Sakastasha.
When Brigumuni offered ablations in the fire, immediately many thousands of demigods named tribus became manifested. All of them were powerful, having achieved strength from Soma, the moon.
Namah oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta-svāmin iti nāmine नमस्ते सरस्वती देवि गौरवाणी प्रचारिणे निर्विशेषशून्यवाद पाश्चात्यदेशतारिणे नमस्ते सरस्वती देवि गौरवाणी प्रचारिणे निर्विशेषशून्यवाद पाश्चात्यदेशतारिणे नमो महावदन्याय कृष्णप्रेमप्रदाय ते कृष्णाय कृष्णचैतन्यामने गौरविषे नमः जय श्री कृष्ण चैतन्य प्रभु नित्यानन्द श्री अद्वैत गदाधर शिवासादि गौर भक्त वृन्द हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे हरे रामा हरे रामा रामा रामा हरे हरे The
Fourth Canto refutes Karma-mimamsa philosophy
fourth canto Śrīmad-Bhāgavatam specifically deals, um, with one of the main topics of our philosophy. That is, Fourth Canto of Śrīmad-Bhāgavatam is there to defeat Karma Mimamsa philosophy.
Karma-mīmāṁsā philosophy of Pūrva-mīmāṁsā, one of the six darśanas, is very close to Vedanta.
It's called Pūrva-mīmāṁsā and Vedānta is called Uttara-mīmāṁsā. Pūrva-mīmāṁsā means preliminary consideration. And Uttara-mīmāṁsā means the highest consideration that is. And out of six forms of philosophies, karma-mīmāṁsā in a sense is closest to our own philosophy.
But the paradoxical thing is that the closer philosophy is, the more strengths we have to apply to defeat it.
Because ultimately, and we know this, Karma-mīmāṁsā philosophy is wrong. And the whole fourth canto is there to defeat Karma-mīmāṁsā approach to life.
Karma-mīmāṁsā philosophy is exemplified in the story of Satī and Śiva and the conflict between Dakṣa and Śiva. And Śiva here represents bhakti or yoga. And Dakṣa, of course, represents karma-mīmāṁsā philosophy.
Then Dhruva's story is the same kind of twist is there in this story because Dhruva's desire was to obtain material result from his spiritual practices.
And then, of course, um, the story of Pracetas and, um, the story of Prācīnabarhi, Mahārāja Prācīnabarhi, an allegorical story of, um, King Purañjana is also there.
With the same exact idea to defeat karma-mīmāṁsā approach to life.
Because ultimately what is wrong with karma-mīmāṁsā, karma-mīmāṁsā is the understanding that God is maybe there. They don't mind so much. Let him be there if he wants. But this is not the point of the philosophy.
The point of the philosophy is that even if the God is there, He is there only to fulfill my desires.
And for that we have a ritual, for that we have all these kinds of mantras, for that we have a method, for that we have a technique. And this technique is all important.
Karma is much more important than God Himself, because ultimately God is only there to fulfill the results of our karma, to give us the results of our karma.
And it's not that important whether he is there or not unless and until we follow strictly the rules and regulations of the Vedas. Vedas are eternal, this is one of the main points of karma mimamsa philosophy.
Vedas are eternal, Vedic mantras are eternal. And the results which Vedic mantras give, no matter who gives it, it doesn't matter so much, but the results are eternal. And this philosophy in one sense in many
regards is similar to Uttara Mīmāṁsā. The same approach to Vedic mantras is there, and so many other similarities are there.
Like for example, Baladeva Vidyābhūṣaṇa in the beginning of Vedānta-sūtra, he quotes Karma-mīmāṁsā, he quotes Jaimini-sūtra and he quotes the method which is developed in
Karma-mīmāṁsā for interpreting the Vedic scriptures because again, one of the main or central points of Karma-mīmāṁsā philosophy is what is there in the Vedas. Because Vedas is the foundation of Karma-mīmāṁsā. No other philosophy puts so much stress on the Vedas.
And uh Baladeva Vidyābhūṣaṇa in the very beginning he starts his exposition of Vedānta-sūtra by explaining how to understand the meaning of the Vedic mantras. And he takes this entirely from Karma-mīmāṁsā.
So in one sense Karma-mīmāṁsā uh again is very much similar to our approach but uh because of the differences because of
Phonetics and proper mantra pronunciation in Vedas
this, there is so much stress on defeating the differences, defeating this philosophy in general, because the philosophy in general, despite of so many right things within this philosophy, is wrong.
So in Karma-mīmāṁsā philosophy, and this is being exemplified here by Bhrgu Muni. Bhrgu Muni, of course, is the greatest exponent of Karma-mīmāṁsā philosophy, it is explained the science of chanting mantras.
This is the foundation of Vedic culture. The whole Vedic culture is based on the proper pronunciation of the mantras. The first subject matter which children would learn in school would be shiksa. And śikṣā means phonetics.
Śikhā means the proper pronunciation. In fact, the whole world, uh the the word uh mleccha which we know because we do belong to this glorious category of living beings is coming from uh the verbal root
verbal root uh mlech and mlech means uh means pronounce mlech means to pronounce it not properly, to pronounce the blah blah blah blah like sometimes we do pronounce in the West.
So Mlecchas are those people who cannot pronounce the words or the sounds of Sanskrit alphabet perfectly. Because this is the main sign of the civilized human being. The civilized human being is someone who can pronounce properly.
Actually even in Western culture you very much distinguish people according to level of their culture from the way they speak. How they speak, what is their pronunciation?
You go to some, you know, get somewhere and you get one pronunciation. You go to some upper class of society and there you get completely different pronunciation. And the pronunciation is the level of culture.
Bernard Shaw in his famous drama Pygmalion, he shows this about one lady who was a seller on the street.
She was selling some flowers and she couldn't pronounce properly English words and then one guy took her one English teacher and he forced her to study how to pronounce properly and when she learned how to pronounce English words properly she became different, she became transformed.
She became a completely and then she she said, I I I did what I did, you know, you can go back to the street and sell the flowers, and she said, No, I cannot do this anymore, sir, because I'm a different person now.
My heart is different, my outlook of life is different. Therefore, the main point of the original Vedic culture was Sikha. Sikha was the foundation.
First you have to learn how to speak properly, how to pronounce properly, how to make it with the perfect accent. Everything else, you know, is not that important.
Sound vibration and fulfilling material desires
So that was the foundation of the culture. But as Śrīla Prabhupāda aptly says here, mantras are still there, but chantras are not. You know, this culture is lost. And it's almost hopelessly lost.
Of course, still there in gurukulas, children learn how to pronounce properly Vedic alphabet. Still the little remnants of the great Vedic culture is still there, but it's basically lost, and
the reason why it's lost is also because it's ultimately useless. When it's not directed to a proper purpose. When it's directed to a proper purpose, it's a perfect culture.
The perfect culture which actually shows how to fulfill all your desires and ultimately how to get to the higher realm of existence. But because it was misapplied or misused, it is lost.
And Prabhupada explains that Vedic mantras are there for us to fulfill our desires. If you pronounce mantras properly, then there is no doubt about it, you can fulfill all your desires.
Actually, and this is very much confirmed by the modern science. And the modern science is coming closer and closer to this original science of the Vedas.
Because ultimately, if you take quantum physics, then the quantum physics will tell you that the nature of this world is the wave function.
In quantum physics, you can take any object of this world and you can describe this object through the wave function.
This is a certain Madhavendra Puri can confirm it. So that the certain wave function is there or the certain vibration.
Ultimately all the gross subject matters of this world have this uh wave function behind or they have this nature of the being waves being vibrations.
So, the idea of the very science of the science of karma mimamsa, how to fulfill the desires is that you make the pronunciation proper and you pronounce mantras very very properly in a very perfect way, and then the desired result is manifest in front of your eyes.
Here we can see Bhrigumuni, he is putting oblations. And oblations is just a ritual, it's just a mechanism to make the mantras pure.
Ultimately, oblation or any other ritual sacrifice is not that important. It's just a subsidiary or secondary consideration which is there to purify the mantras.
But the mantras, the sound vibration, is the essence of everything which we do. Everything which we do in life and especially everything which is there in the Vedic culture.
So the idea was there, you pronounce the mantra properly with this certain desire, and then this desire will manifest in front of your eyes.
It's just a question of making the proper vibration within the space, within the ether. So, and it's actually confirmed in the more traditional culture, this is still there to a certain extent.
I don't know how it is in America. Perhaps some native Indians still can have some some of this culture. But in Russia, where I'm from, it's still there to a certain extent.
Like once I was there in a concert long, long ago, many, many years ago, in a concert of a folk music.
And the guy who is in charge of this group, his idea was to more or less re-establish the ancient culture which was there in Russia.
And they would go to villages to remote remote villages and they would collect all this chants of very traditional Russian chants and they would pronounce this Russian chants in specific tunes with a specific melody and everything.
And he said that it's amazing, but it works. They would go to a village, and in a village, there is a tradition that if you want to have a rain, you should sing such and such song on this particular tune.
And they say, you know, we learned how to sing this song in a very perfect way, and wherever we would go and perform, just for the sake of performance, the rain would fall. And it was amazing.
Then he said there are so many different chances which are still there to a certain extent to fulfill different material desires.
And he said, We had we encountered one problem, one of our leading ladies who would chant, she learned how to chant a specific chant, how to become pregnant.
The problem became that she was always pregnant, so she couldn't perform. She would gender and she would get pregnant and get pregnant again and again and again. So and so on and so forth.
So uh this is there to illustrate that uh the science is is still there, and the science was common. It's not on only in Vedic literature or in Vedic culture, in every culture, it's there.
Still, there are some in Russia there are some healers and they would pronounce some they would murmur something blah blah blah and then you would be healed.
Purity of consciousness in chanting Vedic mantras
Specific diseases like the toothache or some certain diseases, they still can do it in a very perfect way. So, this is of course the main approach of Vedic mantras which is being exemplified and discussed here.
But as Prabhupada says, and that this very much depends on the purity of the chanter.
The result of this technique, so to speak, very much depends again on the purity of the chanter because the purity of the consciousness of the chanter is there to help to create the proper vibration.
It is also again modern science confirms this.
The modern science uh discovered that uh there are certain uh wave frequencies, brain waves frequencies, and there are certain states of consciousness with appropriate brain waves frequencies, like there is beta, alpha, theta, and delta. Four main frequencies of brain waves.
And uh they uh more or less roughly uh correspond to the waking state, to the dreaming state, sleep, and deep sleep. And the stages of meditation.
It is said that in the when the brain wave becomes really slow, brain wave uh on in a delta uh region, uh then it corresponds to the deep deep deep absorption and meditation uh almost on the level of samadhi.
And the discovery is there that when people pronounce mantras,
because mantras, especially bija mantras, when they perfectly pronounce these bija mantras like om or klim or klim when they really apply the proper pronunciation to these bija mantras then the brain wave uh becomes influenced by this. And the brain waves really slow down.
Really, the mantras are transporting you to another realm of consciousness. Through the sound vibration, you know you just pronounce om properly. And it slows down the feverish mentality which is there. You just do om.
And that's it. You know, it calms down the brain, it calms down your consciousness. And ultimately, if you perfect this, then uh it's the way to really transport you into another realm of consciousness.
So this is again confirmed by the modern science and this is the science which is described here. But as I said, the problem with this is that there is no pure chanters.
This is great science, but this science is technical science, and it very much depends on the purity of the existence, on the purity of consciousness, on the purity of pronunciation, on many technical details.
The idea of karma mimamsa again is that it very much depends on the little details of the ritual which ultimately makes your consciousness pure.
The whole lifestyle, the whole, you know, so many different details are there to make our existence pure, ultimately to make our chanting pure.
But because we're living in this dirty environment which is permeated by all kinds of vibrations, like here now we're sitting there and there is wireless access to internet.
And we are more or less connected to the internet. And the internet is the most dirty thing in the world, which is, you know, which is collecting or accumulating all this dirt of dirty vibrations in the world.
So this science is practically lost. It's not available. It's not really available in a proper sense, and we cannot really chant the mantras with the proper consciousness.
Like here Prabhupada mentions Gāyatrī mantra. He says Gāyatrī mantra or Rg mantra, which is synonymous. Rg mantra the essence of Ṛgveda is Gāyatrī. And we all trying to chant Gāyatrī with little success. Because ultimately Gāyatrī requires a lot of adhikāra to be chanted properly.
You know, like now in India if you go to any music show you can get at least dozen CDs where they chant Gāyatrī mantra with a very, you know funny background music.
You know, oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi. It's ridiculous. It's a profanation of the science. It's really, it's total complete degradation of the science.
Because again, yes, by Gāyatrī mantra, by proper chanting of Gāyatrī mantra, you can fulfill all your desires, but that very much depends on so many externals, so many details of your lifestyle, of everything, of the purity, external
Distinguishing technical mantras from holy names
purity. And therefore, for Kali Yuga, it's not the Tara mantra.
In Vedic literature, there is an understanding of certain taraka mantras and taraka means mantras which give salvation, which really save you, which really uplift your consciousness.
So and Taraka mantra according to Kali-santarana Upanishad, we all know it still. Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.
Because the requirements for chanting of this mantra is much less. Technically speaking, Hare Krishna mantra or maha mantra is not a mantra. It's nāma. And the requirements for nāma is much less because it's nāma.
Mantra is mantra and it's a technique, it's a science. But nāma is address, in Hare Krishna mantra all the names of Krishna are there in vocative case. Vocative case, we're addressing Krishna, we're addressing nāmī.
The one who has this name and by addressing him we're approaching him directly, not through the bījas.
In mantras, first the bīja is there, and you have to pronounce bīja properly, and this bīja again changes your consciousness, transforms your consciousness. And then only after bīja there is nāma.
So and you know, you have to approach nāma through bīja. But in Hare Krishna mantra you approach nāma or nāmī, the one who has the name directly.
And this requires much less technical kind of requirements or conditions to be fulfilled.
Śrī Caitanya Mahāprabhu, he expresses this in his Śikṣāṣṭakam prayers, nāmnām akāridha bahudhā nija-sarva-śaktis tatrārpitā niyamitaḥ smaraṇaḥ kālaḥ. Tatra kṛpitā niyamitaḥ smaraṇaḥ kālaḥ, there is no niyama, there is no rules.
Smaraṇaḥ kālaḥ, how you smaraṇa, how you remember this, and there is no proper time. You can do it in any time. Like in Gāyatrī mantra. If you do it outside of the range of sandhi, it just doesn't work.
You have to do it fifteen minutes before sandhyā or 15 minutes after sandhyā within this half an hour range. If you do it some other time it's the same if you don't do it. It really doesn't have any effect.
There is a certain time, certain purities, so many conditions are there to chant mantras properly. But for name, for name, you know, you you can chant whatever you like, whenever you like, in whatever condition you are.
With whatever pronunciation you chant. Like there are so many varieties of pronunciation of word Krishna. You know you, know some say Krishna.
In uh Arisa they say Krishna Krishna. Uh and uh in Bengal they say Krishna and uh in America they say Krishna and uh in China they say Krishna. But it doesn't matter.
Importance of sincere mood and prayerful bhava
Because uh by changing this name you're approaching Krishna directly. And even if you mispronounce this, still the approach is there, but it has to be strengthened by your bhava, by your mood.
This is very important when we chant mantra because bhava or the mood, it should be there. Like also Prabhupāda, he explained this once.
He said that somebody asked him how important it is to pronounce all the syllables of the Hare Kṛṣṇa mantra properly. And Prabhupāda said, this is not that important. You can do it whatever you like.
And he said, like for example, sometimes my disciples call me guru, not guru, but goru. And goru means cow. Disciple comes to his spiritual master and says, My dear cow, can you can you do this and this?
And he said, but I don't take this offense because I know what they mean. They don't mean cow, they mean guru, they mean spiritual master. I know they don't know Sanskrit and therefore I don't take this offense.
And the similar way Krishna doesn't take the offense.
If we pronounce it sincerely, we may mispronounce it from the technical point of view, but still, if bhava is there, if proper bhava is there, then it still reaches the point of our address.
Therefore, this famous saying in Sanskrit is coming exactly from this particular understanding. We all know this phrase, Sanskrit phrase, Bhāva-grāhi Janārdana.
That Janārdana, Lord Krishna, who is the protector of human beings, because the name Janārdana means the one who protects everyone, the one who gives this protection for the human beings. He is Bhāva-grāhi.
Bhāva-grāhi, he takes the essence. But the verse where it's coming from says mūrkhavadati viṣṇave. It's also coming from the technical Sanskrit grammar.
The verse says that mūrkhā vadanti viṣṇave, the mūrkhas when they approach Viṣṇu, when they call Viṣṇu, they're supposed to use the dative case. And dative case, the proper dative case for the word Viṣṇu is viṣṇave.
But mūrkhas, because they're mūrkhas, because they're fools, because they don't know Sanskrit grammar, they say viṣṇaya, how you say, they don't use the proper ending, the proper case for this.
But the verse says that even though the mūrkhas, they say viṣṇaya and jñas, those who know the science, they say viṣṇave, they do it properly. The result is the same. Why? Bhāva Grāhi Janārdana.
Because Janārdana, Krishna, he gets what? He gets bhāva. If the bhāva is proper, if the mood is proper, if our approach to the Lord is proper then he hears this and if the mood is
not proper, if we chant Hare Krishna mantra in the way, uh, as a technique to get our desires fulfilled, then the mood is not proper.
And Bhāva Grāhi Janārdana, because Janārdana takes the mood, the essence, he doesn't accept this. You know, if we chant Hare Krishna as a kind of technique, this is just a ritual which we have to do every morning.
Hare Krishna, Hare Rāma, Rāma, Rāma, Rāma, Hare Hare, then then you will not get Krishna at the end. You will get this kind of stuff which you're chanting.
If if the mood is not proper, if we are not approaching Krishna, because Krishna is a person. And therefore, what he is expecting from us, he's expecting the proper mood,
the proper mood while we chant, and therefore Śrīla Prabhupāda, he explains this again and again and again that uh when we chant, we have to chant in a prayerful mood. In a mood as a child calling for his mother.
When the child is lost and he is helplessly, helplessly crying for his mother. My dear mother, please help me, help me, help me. If this mood is there, then the mantra is effective.
Depending on personal devotion rather than rituals
Then our changing is not offensive because we are calling in a helpless mood.
But sometimes because of our contamination of Karma-mīmāṁsā, and why this collision is there, this fight between the representative of Karma-mīmāṁsā and the representative of bhakti in the fourth canto of Śrīmad-Bhāgavatam, is that deep down the heart, this philosophy is still there within our heart.
Madhvācārya, he very interestingly explains the essence of Karma-mīmāṁsā philosophy. He says that the essence of Karma-mīmāṁsā philosophy is that you depend not on God as a person, but you depend on the ritual.
You really think that the ritual is all and all. And as long as you follow all kinds of rituals, as long as you follow this particular ritual
of chanting Hare Krishna mantra every morning, everything should be okay. Everything should be proper and pakka. But you miss the very important point that it all ultimately depends not on the ritual.
Ultimately it depends on Krishna himself, who is a person, and who couldn't care less about your rituals. Sometimes devotees they get really upset. You know, I have been following all the rules and regulations.
I have been coming to Maṅgala-ārati very religiously. Every day, why this horrible thing happened to me? Why? Because Krishna is God. That's the answer. Because he is God.
Because he is not obliged to give you the results of your retro. Ultimately, he's taking care of you personally because he's the person. And he gives you whatever he likes, whatever he wants.
And this is the proper offenseless chanting. Offenseless chanting when we understand that Krishna is within his holy name. And we approach Krishna directly by chanting the holy name.
And that has to be done with a certain feeling, not just uh just because we have to murmur something in the morning. Otherwise, you know what is the life without murmuring something?
You know, blah blah blah blah blah blah blah. No, this is not the point. The point is that Krishna is the person and he is within his holy name. He is his holy name.
And it is also very interestingly described in so many other parts of Vedic literature like when we chant offensively the purification does not take place and our desires are not getting fulfilled either.
The offensive chanting the contrary result can be expected. If we chant offensively then the purification does not really take place. And the the essence of offensive chanting is again materialistic approach.
It's pāsāṇḍatā. In the in In one of the Rāmāyaṇa stories, not uh in the main Rāmāyaṇa, but it's some stories, there are so many stories, floating around Rāmāyaṇa, there is a very interesting story in this regard.
That once was a ṛṣi. And the ṛṣi was living in a forest. And he had a son. And this ṛṣi was a great saint and he was chanting mantras religiously, and specifically, he was stressing the importance
of chanting of the Rāma's name. That was the specific point of his teaching to his son. And once ṛṣi had some business and he left his home and he went for some days, he was away from home.
And his son was there, his son was supposed to take care of the sacrificial fire and everything else.
And in the meantime, when the son was doing this, Monk King was wandering in the forest and the king was really depressed. Because King uh somehow or other by
accident he killed a brāhmaṇa. He committed this great, great sin, which is one of the mahā-pātakas, one of the Mahaha Ma Maha Sins. The great sins according to Manu-saṁhitā this is one of the most grievous crime which you can commit, Brahmahatya.
So this king was wandering in complete total sadness and depression. He came to the forest to find somebody who can give him the way to get purified from the results of this sin of Brahmahatya.
And he saw this little cottage of the Muni, and he came and he saw this son, young son. And he approached him with the tears on his eyes and he said, Where is your father?
He said, My father is away, but uh maybe I can help you. And the king said, Yes, maybe you can help me because I don't know, I'm desperate. I killed a brāhmaṇa. Can you give me the way to relieve myself from this sin.
And the son he smiled and he said, Yes, I know the way. You have to chant the name of Rāma three times. And the king was really happy about this.
He said all the sins will get washed from your heart just by chanting this holy name of Rāma. Rāma, Rāma, Rāma. And the king became really happy.
He he jumped and he said Rāma, Rāma, Rāma, and he said Rāma four times, just in case. To make sure that it works. So he was very joyful and he was going away and
on the way out of the forest he saw the Rishi and the Rishi he saw this king and the king was really happy. And the Rishi said, what happened? And he said, oh, if I saw your son. And your son gave me such a good advice.
He said to me that you can get purified from all your sins by chanting the holy name of Lord Rāma three times. And Rishi became furious. He became so angry.
And he came to his son and he said, You're pāṣaṇḍī, you're materialist. Because to get rid of all the sins you have to chant holy name of Rāma only once. Not three times. You don't have the proper faith in the holy name.
Because you said that you have to chant the holy name three times, it means you're pāṣaṇḍī, you're materialist, you you you you are a great offender. And he said he cast him away. He said, go away from me.
I don't want to have anything to do with you. You are Satsanga now. Get out of here. And this son, he became Guhaka, one of the heroes of Mahābhārata, oh, of Rāmāyaṇa. Guha, he is leader of a one tribe in the forest.
Anyway, so but he helped Lord Rāma. Still he was sincere. But idea is that you know all the all the sins can be purified by once chanting the holy name.
But again, in Śrī Caitanya Caritāmṛta, there is a verse from Padma Purāṇa which explains the problem. It is said there in this verse, it's a long verse from Padma Purāṇa, from Aparādha Bhañjana Stotra.
It is said there in this verse that it doesn't matter how you pronounce the name.
śuddhā vāśuddvā. It is that whether you pronounce it śuddha uh śuddha varṇa uh the syllables whether you pronounce syllable in a very perfect way, viśuddhā vā, or if you do it not perfectly, if you do it in a very kind of neglectful way. It doesn't matter.
When the name touches your ears, it immediately transports you into another realm of consciousness. It immediately takes you or vipra or brahmana from this realm of material consciousness into another realm.
But there is one condition. It is said that vyāvahita-rahita. Vyāvahita-rahita means rahita means without. And vyāvahita means without the obstruction.
If you chant the name without abstraction and then the list of abstractions
is given in this particular verse of Padma Purāṇa, which is quoted by Jīva Gosvāmī in Bhakti-sandarbha and by Kṛṣṇadāsa Kavirāja in his Śrī Caitanya Caritāmṛta. The list of them of these things is given there.
What is this?
Deha-dravina-janatā-lobha-pāṣaṇḍa-madhye. If you pronounce the name, the name of Krishna, the holy name, with these abstractions which are there in between you and the name of Krishna, then the result will not be so quick.
The result will come, but after wrong, long time. It is specifically said there that if you do it without these abstractions, then the result is immediate.
And if you do it with these abstractions, then the result is really far away from you. It will come, but after so many, many, many lifetimes of changing. And the abstractions are there.
Deha, dravina, janatā, lobha, pāṣaṇḍa, madhye. If you do it, madhye, madhye means in the midst, in the middle of these things. Deha, deha means of course body, and deha means basically the attachment to the senses.
Because body means essentially what is body for? Body is for the bodily pleasures. Deha, dravina. Dravina means wealth. Wealth, no matter what I need wealth. No matter what, I need sense enjoyment. Dehadravina Janata.
Janata means followers. Janata means fame. Janata means kind of environment in which you are established.
Those people who are you know flatter you and those people who follow you, those people who give you all kinds of material pleasures. Lobha. And lobha means it could be referred to all these three things.
If you have lobha or greed for these things, for the sense enjoyment, for dravina, for material pleasures or money which bring material pleasures. Dravina means basically the wealth or opulence of material life.
And then janata, fame. Janata, again, material pleasures which are coming from the following, from the followers, from the fame. Loba.
If you have greed to this, pashanda, then it creates pashandhata or materialistic attitude within you. And this pashandha is the main obstruction.
Actually, Jīva Gosvāmī, when he explains this particular verse of Padma Purāṇa, he says that pashanda means offenses and the offenses are stemming from all these things, deha, dravina, janata, from the materialistic approach to life, from the attitude towards life which is essentially materialistic.
If you don't get rid of this, then this attitude will be between you and Krishna. And despite of you calling Krishna, Krishna, Krishna, you will not be able to call feelingly, to call with proper bhāva.
The Queen Kuntī, she's also saying this, janmaiśvarya-śruta-śrībhir edhamāna-madaḥ pumān, that this materialistic things of janma, of high birth, or high position in the society, aiśvarya, opulence, śruta, knowledge, śrībhir, your beauty, whatever little opulence you have makes you proud.
And pashandhata is this attitude which makes you proud because the pride and materialistic attitude is very intimately interconnected with each other. So this will be the obstruction. And this obstruction...
Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, he calls this vyāvadhi. Vyāvadhi, he says that vyāvadhi, it's from the same root as vyāvahita, vyāvahita-rahita. It's obstruction within our consciousness.
There are certain things within our consciousness which are between us, little tiny jīvas and God.
And these things, these attachments, materialistic attachments, when they are there, they are depriving us of a proper consciousness, of a proper bhava, of a proper mood when we chant.
And therefore our chanting is less than effective. Therefore our chanting is not bringing the proper results. The bhāva is not there. We know that the chanting can be so powerful.
You know I have so many stories heard from different devotees when they really in a very you know dramatic situations in their lives, they would chant the holy name with whole sincerity, then the result is immediately there.
And the main result is that you feel Krishna's presence within your heart. It's very sincerely, with sincere heart you pronounce the holy name.
Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Hare, Hare Rāma Hare Rāma, Rāma Rāma Hare Hare. Then then the result is there. You feel Krishna is there, you feel Krishna is standing next to you.
Purpose of chanting prescribed rounds daily
But if you do it with this Vyavadhan, with all these desires in between you and Krishna, then the result is not there because Krishna doesn't hear it, because Krishna doesn't get the proper mood or the proper vibration from you, and therefore the result is not coming to you so easily.
Of course the holy name we know whether it's perfectly chanted or not, ultimately will bring result. Even with the offensive attitude, ultimately it will bring result because sometimes,
and this is explained by Bhaktivinoda Ṭhākura, Bhaktivinoda Ṭhākura says that you know why the prescribed number of mantra is there, why we should do it according to the nāma-vibhūti means uh how you say saṅkhyā with a certain number.
He says because there are two reasons for this. Bhaktivinoda Ṭhākura explains very beautifully why we should chant prescribed numbers of number of mantras. He says, first of all, you have to chant many, many times.
Because when you chant many times, many times, uh in the beginning, it's doomed to be offensive. It's doomed to be offensive chanting.
But then, you know, when you chant many, many times, when you repeat it again and again and again and again and again,
then there is a little chance that you pronounce it somewhat properly with a proper mood on the level of nāmābhāsa.
And then this nāmābhāsa chanting, he says that nāmāparādha chanting is useless. It doesn't bring you anywhere.
But when you chant many, many times, then the chances that among this nāma-parādha you pronounce nāmābhāsa is bigger and this nāmābhāsa accumulates, accumulates, accumulates.
Even if once you pronounce it on a Namabas level, then you know it comes to your account of the proper mantras and then it accumulates. And then there is another reason he says why you should uh chant so many times.
Because if the holy name is so powerful, why should we chant so many times? It's just enough to chant once. Right?
You know, but we have to chant so many times, and Bhaktivinoda Ṭhākura says, because it takes time to chant so many times. And therefore, at least during this time you don't do any nonsense.
This is the this is the benefit of chanting so many laks and lakhs mantras. Because it really, you know, you spend your time in a little pious way, you know, without doing any nonsense.
But ultimately, uh the idea is that we have to chant in a proper mood,
and the chanting in a proper mood is uh is chant with the with the proper bow, with the proper feeling, with the proper understanding uh of why we are chanting all these things.
And of course Prabhupada he was very revolutionary in this regard. He was he knew that there is no other hope and that's a fact.
There is no other hope, there is no other hope, there is no other hope for us than the holy name. Ibrahimna Maharaj he told a very funny story once about Prabhupada.
That they went on Harinam in Paris and French people they are very very materialistic. This is one of the most atheistic countries in the world because they are so much into this sense enjoyment,
into this Dehadra Vina Janata aloba pasanda madhi uh the pashandis very much into this mood and he explains
that it's very difficult to preach there because wherever you go on harinam there will be some nasty people, and this nasty people will try to do something nasty to you.
So he said once Prabhupada was there in Paris and they went on Harinam and they were chanting for a long time and then while they were chanting there was one lady. One lady came and she was a nasty French lady and she came right in front of the Harinam party and she stretched out her tongue and made a ugly face and put uh plucked her ears with the and she was standing there for half an hour at least, you know.
All the time while they were chanting, she was standing like just to mock at them and just to just to show how stupid they are, how useless they are, you know so many other things.
You know, and uh and the Ḍāmodara muni was very upset by this. And he came back and he came to Prabhupada and he didn't tell Prabhupada, he didn't want to somehow rather spoiled his mood. And Prabhupada asked, how was it?
And he said, hey, everything was okay, we went to chanting. And uh, and Prabhupada looked at him, and he immediately saw, he immediately saw what happened. And he said, What happened? Tell me what happened.
And in the moment, he realized that, you know, you cannot hide anything from the spiritual master.
So he said, you know, Prabhupada, there was this nasty lady and she was standing for half an hour walking at us and making ugly faces. And Prabhupada asked him, what did you do? And I said, no, I didn't do anything.
Prabhupada said, next time when she comes, you go to her and do like this. You unpluck her ears forcibly. Let her stand there with the tongue out, but at least she should hear the holy name.
Because ultimately it is Taraka Mantra, it is the salvation in this age of Kali. We may be offensive as we are, and we are offensive, there is no doubt about it.
But still, the only way to counteract the offenses is to chant the holy name. There is no other hope, there is no other hope, there is no other hope. And uh this is the understanding which we have to have.
But at the same time, we do have to apply conscious endeavors to purify our chanting. If we don't do this, if we remain offensive, if we really neglect
this essential point of our pashandata, if we really kind of become complacent and say, you know, yes, I'm a pashandi, what can I do? Yes, we can do. We can change our attitude. We have to change our attitude.
From pashandata to the proper attitude of being a devotee, of being helpless beggars of the holy name. If we do this in the proper way, then there is a hope.
There is also a very interesting story how powerful is the holy name when it's chanted with the proper feeling, how powerful it is. I have a friend of mine in Finland and he's a teacher. He's teaching children.
And sometimes he's—because he's a devotee,
Despite of all the rules and regulations which are there in Finland, you cannot really teach children religion because it's it's a secular state, it's it's a it's a crime if you teach children religion.
But sometimes he—you know, when he sees a nice teenager, he somehow rather tries to preach to him. So there was one uh boy in his class, a teenager of 13 years old. And he liked this boy very much.
And he wanted to give him something, to give him a holy name. And he was thinking what to give. You know, there are so many different CDs and music and this and that.
And then ultimately he said, you know, let me give him Prabhupada, changing mantra. Because he had this the same kind of face in the chanting from the pure consciousness. So he decided to do this, to do this experiment.
He gave the tape with Prabhupada chanting mantra. Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Rama Rama Rama Hare Hare.
You know, and that's probably the last thing which you would give to somebody who doesn't know anything about Krishna consciousness. You know, because what will they make out of it?
He said that the boy came next morning to him and he said, this is the most amazing tape I have ever heard. Can I make a copy of this tape? This tape is really amazing.
This is this is the most powerful thing which I have ever heard. So we have to have this faith into the Holy Name. The Holy Name is extremely powerful.
But the point of chanting is to chant it properly, in the proper mood, to remove these abstractions from our consciousness, to remove this ridiculous, useless material attachments from our consciousness.
And that we have to do we have to apply some endeavors because if we don't do this, if we just satisfy being Passandis or offenders of the holy name, then it's not good. Ultimately it's not good.
It's not going to bring us anywhere. And therefore there is a hope, but there is a proper method uh to do it to to purify our heart and to do it with the with the proper attitude, proper consciousness.
Okay, thank you very much. It's always putting the number speed and then.