# Chanting the Holy Name ## 1. What is the gravest offense in chanting the holy names? To consider the spiritual master an ordinary human being is the gravest, most deadly offense one can commit when chanting the holy name. If we consider the spiritual master a mortal being, we will never profit from our practices. Rather, various obstacles and problems will surface and drown us in an ocean of material desire. No one other than the spiritual master is capable of protecting us from bad association. Because the living entities consider the spiritual master an ordinary human being, they are unable to surrender to his lotus feet. ## 2. Are we servants of the holy name? As spirit souls, we are servants of Kṛṣṇa. Upon realizing this we will also realize that we have no other business than to serve Him. Kṛṣṇa’s holy name is Kṛṣṇa Himself. Serving the holy name is the same as serving Kṛṣṇa. As soon as we forget service to Kṛṣṇa or His names we forget our constitutional position and remain in an incompatible situation. We become conditioned by the Lord’s illusory energy and suffer material misery. When by the spiritual master’s mercy we gain knowledge about our relationship with the Lord, we remember that we are Kṛṣṇa’s eternal servant and that everything in this material world is meant for His service. Those who desire liberation from material existence and who wish to become eternally happy should always chant Kṛṣṇa’s holy name. This is Mahāprabhu’s order. Therefore the devotees consider themselves servants of the holy name, every living entity as meant for Kṛṣṇa’s enjoyment, and every object as meant for His service. Kṛṣṇa’s holy name is the reservoir of all transcendental pleasure. The holy name of Kṛṣṇa is sat-cit-ānanda, eternal and full of knowledge and bliss. Kṛṣṇa’s holy names are Śyāmsundara, Yaśodānandan, etc. Service to these names, which are the reservoir of transcendental pleasure, is direct service to Kṛṣṇa. That is why the devotees constantly serve Kṛṣṇa by chanting His holy names. Thus they please both the spiritual master and Kṛṣṇa. ## 3. How should we chant the Lord’s holy names? Pure devotees do not chant the Lord’s names to counteract sinful reactions, accumulate piety, attain heavenly pleasures, to mitigate famine, devastating epidemics, social unrest, disease, civil strife, or to obtain wealth or an earthly kingdom. Since the Lord is the Supreme Personality of Godhead, to ask Him to fulfill our wishes is to treat Him as our servant. This is an offense. Therefore calling the Lord’s names for any reason other than to attain His devotional service is useless. Jesus Christ told us not to take the Lord’s name in vain. However, this does not mean we do not need to always chant the Lord’s names—while sleeping, awake, eating, or enjoying happiness. To chant the Lord’s name, begging for His service, is not a useless activity. It is our only duty. But to make a show of chanting for some other purpose—in other words, to fulfill our own desires—is useless. We should not take to the chanting of the Lord’s names uselessly. We should not chant to attain religiosity, economic development, sense gratification, or liberation. Instead, we should always chant to attain the Lord’s service. ## 4. Is chanting the best limb of devotional service? Among all the limbs of devotional service, śrī-kṛṣṇa-saṅkīrtana is principal. If we perform śrī-kṛṣṇa-saṅkīrtana we will attain the qualification necessary to lead a perfect spiritual life. All energies, beauty, fulfillment, and the perfection of all our sādhanas are included in chanting Kṛṣṇa’s holy name. All our activities, propensities, thoughts, and imaginings are regulated by the process of chanting Kṛṣṇa’s holy names. If the holy name appears on the tip of the tongue, we can easily give up temporary material activities, the material sense of duty, the tendency to enjoy the perishable world, and all surrounding inconvenience. Chanting the holy name easily destroys all the impediments on our path. Chanting Kṛṣṇa’s holy name is not only sādhana but sādhya, the goal of life. However, we must chant the name repeatedly and under the guidance of a bona fide spiritual master. All perfection is achieved by chanting kṛṣṇa-nāma. The living entities will achieve all auspiciousness simply by serving the holy name. Only Kṛṣṇa’s holy name can drown us in an ocean of eternal bliss. Kṛṣṇa’s holy name is the reservoir of all transcendental pleasure. Śrī Gaurasundara is the supreme object of worship. He is the ultimate object of everyone’s worship. Although Śrī Gaurasundara is Kṛṣṇa Himself, He has preached bhāgavata-dharma to the entire world by following it Himself. Śrī-kṛṣṇa-saṅkīrtana is certainly the ultimate goal of bhāgavata-dharma and the highest form of meditation, sacrifice, and worship. Meditation on Kṛṣṇa, sacrifice centered on Kṛṣṇa, and worship of Kṛṣṇa are ordinary activities, but such activities become perfect when they are performed along with śrī-kṛṣṇa-saṅkīrtana. ## 5. What is the easiest way to control the mind? The mind can only be controlled by chanting the holy names of Kṛṣṇa. Karma, jñāna, and yoga may temporarily check the mind, but they can also cause the mind to be drowned in an ocean of expanded restlessness. ## 6. How should we remove anarthas? If the living entities do not worship Hari they will become karmīs, jñānīs, or sense enjoyers. That is why we should always loudly chant the Lord’s holy names. By chanting a fixed number of rounds daily, our anarthas will be vanquished and our laziness destroyed. If we chant the holy name without offense, then all perfection is automatically achieved. ## 7. What does “lower than the straw in the street” mean? Although the Vaiṣṇavas are topmost they consider themselves lower than the straw in the street. Actually, they are not fallen or low-class; they are very dear to the Lord and are fit to be worshiped. Everyone should show them respect. To think, “I am a particle of dust at the lotus feet of my spiritual master,” or, “I am the servant of guru and Kṛṣṇa,” is what is meant by becoming lower than straw in the street. We should show compassion toward all living entities, develop a taste for chanting the Lord’s names, and serve Vaiṣṇavas. These are Mahāprabhu’s three principal instructions. If we think ourselves lower than straw in the street, we will not take shelter of duplicity while displaying only a pretense of humility. We will actually become humble and thereby eligible to chant. In other words, true humility means to develop a taste for chanting and to become a true servant of the holy name. Service to guru and the Vaiṣṇavas is the gateway through which we develop such taste. Service to the spiritual master and the Vaiṣṇavas certainly amount to becoming lower than the straw in the street. This does not mean that we should become subordinate to nondevotees. Rather, it means to beg mercy from and show respect to devotees. The mahājanas instructed us not to display our humility before everyone. To show our humility toward hypocrites or envious atheists like Rāvaṇa is not what it means to think ourselves lower than straw in the street. If we break this instruction we will never become qualified to chant the holy name. Rather, our actions will amount to our becoming envious of others. Hanumān burnt Laṅkā for Rāma. That is an example of becoming lower than straw in the street. ## 8. When will we understand that Lord Kṛṣṇa is nondifferent from His holy names? The Lord’s holy names and the Lord Himself are nondifferent. We will realize this clearly when our anarthas are destroyed. If we chant Kṛṣṇa’s names without offense, we will come to understand that by chanting the Lord’s holy names we can achieve all perfection. When anarthas are destroyed while chanting the Lord’s names, then the Lord’s form, qualities, and pastimes automatically manifest. We do not need to meditate artificially on these things. Chanting the holy names closes the distance between our gross and subtle bodies and our perfected self. As soon as we realize our constitutional position and begin to chant the Lord’s pure name, we can see the transcendental form of the Lord face to face. The holy names of the Lord revive the living entity’s constitutional position and attract him to Kṛṣṇa. The holy names actually revive the living entity’s constitutional nature and attract him to Kṛṣṇa’s transcendental nature. Likewise, the holy names revive the living entities’ constitutional activities and attract them to Kṛṣṇa’s pastimes. All the required functions and activities of a chanter are included in his service to the holy name. We can achieve all perfection simply by chanting Kṛṣṇa’s name. If we wish to develop a taste for chanting, we should hear and study scripture and cultivate Kṛṣṇa consciousness. ## 9. What will give us benefit? I am confident that simply by calling out the Lord’s names with full attention that you will attain all auspiciousness. The Supreme Lord is the only one capable of awarding you material advancement, prosperity, or calamity. We are meant to be maintained by Him. It is our duty to accept His arrangements for us without reservation. ## 10. What is hari-nāma? The holy name of Hari is not a product of matter, something imaginary, or an object of this visible world. Rather, it is an incarnation of the Lord and as such is nondifferent from Him. Hari’s name is Hari Himself. The holy name is fully transcendental. It is the complete whole. The holy name is the Supreme Personality of Godhead and is full of all energies. The transcendental holy name is directly the Lord Himself. The holy name can take initiative. There is no difference between the Lord and His names, forms, qualities, and pastimes. The transcendental name is the form, quality, and activity Himself. There is no difference between the Lord and His holy names. The transcendental name is a transcendental sound vibration. Kṛṣṇa and His names are one. Kṛṣṇa has appeared in Kali-yuga in the form of His holy name. The supremely cognizant holy name can speak. One who chants the holy name is also cognizant. Such a person prays, “O holy name of Hari, I am your servant and I accept my subordination under You.” One who is inclined to chant the holy name is the holy name’s servant. Kṛṣṇa has directly appeared in this form, so we should take full shelter of the name and not approach anyone else for protection. ## 11. Is chanting the Lord’s name the best and easiest way to attain supreme auspiciousness? There can be no better process than chanting the holy name. Only those who have no other business in this world can chant Hari’s holy names. Chanting the holy name of Hari is the only way to be delivered. There is no other way to enter God’s spiritual kingdom. Chanting the holy name is the only process by which we can attain the goal of life; there is no alternative to chanting. Love of God, which is attained by chanting the holy name, is the ultimate goal of life. The śāstra states, harer nāma harer nāma, harer nāmaiva kevalam/ kalau nāsty eva nāsty eva, nāsty eva gatir anyathā: “In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.” (Caitanya-caritāmṛta Ādi 17.21) To give emphasis to the point the śāstras repeat the statement three times. Elsewhere in śāstra it states, kalau tu nāma mātrena, pujyate bhagawān hariḥ: “Lord Hari is worshiped in this Age of Kali simply by chanting His holy names.” (Nārāyaṇa-saṁhitā) ## 12. Why do mundane thoughts appear while chanting? By chanting Kṛṣṇa’s holy name under the spiritual master’s guidance, we quickly attain good fortune. If material thoughts appear in the mind while chanting, do not lose interest or slow down the chanting. Such useless thoughts will gradually be destroyed by the chanting itself. Do not be in a hurry to achieve the goal; it is not possible to attain the result in the beginning. If we develop love and devotion for Kṛṣṇa’s holy name, the hankering for material thoughts will diminish. How can we hope to vanquish material thoughts unless we become extremely eager to chant? If we simply chant with body, mind, and speech, Śrī Nāma Prabhu will display His supremely auspicious form. ## 13. The Lord’s holy names and the topics about Him are both from Vaikuṇṭha. How can we gain access to them from this world? There is no difference between the Lord’s holy name and the Lord Himself, but there is a difference between material names and the objects those names represent. The holy name of the Lord mercifully appears in this world from God’s kingdom. The Lord’s Deity form, His holy name, and the spiritual master bring topics about the Lord into this world. These three are nondifferent from one another. The Lord’s Deity and holy name are worshipable God, whereas the spiritual master is worshiper God. By taking shelter of the spiritual master or an ācārya we can approach Kṛṣṇa, the worshipable Lord. There is another consideration in this regard: Since Śrī Rādhā is the worshiper God, the name of Śrī Rādhā and Śrī Rādhās Deity form are both in the category of worshiper God. ## 14. Are Śrī Hari and His holy names one? The holy name of Hari and Lord Hari Himself are not two separate objects but one. They are nondifferent. By the holy name’s mercy, the Lord’s form, qualities, characteristics, and pastimes manifest to a devotee engaged in chanting and allows him to be completely aloof from material experience. At such a stage, the conditioned soul is no longer disturbed by material thoughts or mental restlessness. We should pray to the holy name in such a way that the holy name bestows its mercy upon us. It is not the business of those filled with anarthas to remember the aṣṭa-kāliya-līlā. When we learn to hear as we chant, the opportunity to remember will arise automatically. At that time, remembering the aṣṭa-kāliya-līlā will become possible. There is no need to try for it artificially. ## 15. What result can we expect from chanting the Lord’s holy names? While chanting Kṛṣṇa’s holy name we cultivate Kṛṣṇa consciousness and thus find our desire to enjoy the fruits of our karma and our thirst for liberation vanquished. By the holy name’s influence, all our anarthas are gradually destroyed. The holy name of Kṛṣṇa is Kṛṣṇa Himself. We cannot remove our misfortune if we do not chant. Happiness derived from chanting Kṛṣṇa’s name protects us from the desire for material happiness or thoughts of material enjoyment. We are meant to be enjoyed by Kṛṣṇa. If Kṛṣṇa is pleased with my eternal form and attracts me, then I will become overwhelmed by the beauty of His eternal form. ## 16. Is it possible to find benefit if we don’t chant Hari’s holy names? How is it possible to benefit without chanting? Chanting Hari’s name is the yuga-dharma, the prescribed process for this age. How can people of this age attain auspiciousness without following the prescribed method for the particular age? How can we attain auspiciousness by following paths other than chanting? After all, the chanting was introduced by the all-auspicious Lord Himself. To think there is an alternative to the process of chanting hari-nāma is mental speculation. In this material world, people spend their time imagining alternatives to hari-nāma. Avoiding hari-nāma is what this world is about. Those who think that hearing and chanting are not the only necessary process for spiritual fulfillment try to measure the transcendental Lord against themselves and thereby transgress His orders. Such people are nondevotee servants of Maya. It is not good to contradict the Lord, for by so doing our ruination is inevitable. The śāstra states, harer nāma harer nāma, harer nāmaiva kevalam/ kalau nāsty eva nāsty eva, nāsty eva gatir anyathā: “In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.” (Caitanya-caritāmṛta Ādi 17.21) ## 17. Is chanting the Lord’s holy names the principal form of bhajana? According to the conclusion of Śrīman Mahāprabhu and the Gosvāmīs, congregational chanting of the Lord’s name is certainly the principal form of bhajana. Among the limbs of devotional service, chanting Kṛṣṇa’s holy name is the best. Activities such as hearing and chanting about the Lord’s pastimes are subordinate to chanting of the holy name. Without the holy name’s mercy, we cannot experience the Lord’s pastimes. Trying to separately remember the Lord without chanting is nothing but an attempt to achieve mundane fame. Chanting manmade kīrtana is not the same as actually chanting the Lord’s name. Manmade kīrtana is an offense against the chanting because it is not aimed at gratifying Kṛṣṇa’s senses. We do not worship the Lord with mundane sound. Chanting the Lord’s name as Śrī Caitanya Mahāprabhu taught us to do when He inaugurated the saṅkīrtana movement is the topmost form of bhajana because it is capable of awarding us the treasury of love of God. The Lord’s self-manifest nectarean holy name first appears in one of our senses, and then by its own sweetness inundates all our other senses. Lord Śrī Gaurāṅgadeva concludes, bhajanera madhye śreṣṭha nava-vidhā bhakti, ’kṛṣṇa-prema’, ’kṛṣṇa’ dite dhare mahā-śakti/ tāra madhye sarva-śreṣṭha nāma-saṅkīrtana, niraparādhe nāma laile pāya prema-dhana: “Among the ways of executing devotional service, the nine prescribed methods are the best, for these processes have great potency to deliver Kṛṣṇa and ecstatic love for Him. Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead.” (Caitanya-caritāmṛta Antya 4.70-71) ## 18. What result do we attain when we chant the holy names? Chanting Kṛṣṇa’s holy name means directly cultivating Kṛṣṇa consciousness. Chanting destroys anarthas such as material desire and the thirst for liberation. By the holy name’s mercy all our anarthas are gradually destroyed. Kṛṣṇa’s holy name is nondifferent from Himself. The holy name is unlimitedly powerful; nothing is impossible by His mercy. Therefore if we chant, our anarthas will be destroyed and we will quite easily attain the goal of life. That is, we will attain love of Kṛṣṇa. Thus, the Lord’s holy name is the only shelter for all living entities. In Kali-yuga, the only way to realize God is to chant Kṛṣṇa’s name. If we do not chant, we will neither find fortune nor remove misfortune. ## 19. Should the fire of Kṛṣṇa-saṅkīrtana burn continuously in the Maṭha? The fire of śrī-kṛṣṇa-saṅkīrtana should burn constantly in every Maṭha. We must be especially attentive to ensure that it never goes out. There should be no tinge of lust or sense gratification in the Maṭha. The desire to gratify Śrī Rādhā-Govinda’s senses should conquer everything else. Unless the blazing fire of saṅkīrtana, which cleanses the mirror of the heart, burns continuously, various anarthas, such as differences of opinion, faultfinding, deceit, envy, and hatred will pollute our hearts. As a result we will find the blazing fire of material existence progressively increasing. Unless the fire of kṛṣṇa-saṅkīrtana burns continuously both in the Maṭha and the heart, we will neither be able to uproot material life nor achieve love of God. The fire of saṅkīrtana has the power to overcome the desire for material enjoyment and burn to ashes karma, jñāna, yoga, and material vratas and austerities. Only fools will accept these ulterior practices as the goal of life. Intelligent persons, however, will worship Mahāprabhu by performing the sacrifice of saṅkīrtana. Simply by performing saṅkīrtana we can execute the meditation performed in Satya-yuga, the fire sacrifice performed in Tretā-yuga, and the Deity worship performed in Dvāpara-yuga. If we do not perform saṅkīrtana we will not be able to serve Śrī Gaurasundara, the combined form of Śrī Rādhā-Govinda. We cannot worship Śrī Rādhā-Govinda by performing only Deity worship; we must also perform śrī-Kṛṣṇa-saṅkīrtana. That is why the first śloka of Śikṣāṣṭaka states, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtana: “All glories to śrī-kṛṣṇa-saṅkīrtana.” ## 20. What is the yuga-dharma for Kali-yuga? Kali-yuga’s occupational duty is harināma-saṅkīrtana, congregational chanting of Hari’s holy names. The following verse from Bṛhat Nāradīya Purāṇa provides proof of this fact: harer nāma harer nāma, harer nāmaiva kevalam kalau nāsty eva nāsty eva, nāsty eva gatir anyathā In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way. Śāstra also states, kaliyuga dharma kṛṣṇa nāma saṅkīrtana, niraparadhe nāma laile pāya prema dhana: “Chanting the holy name of Kṛṣṇa is the dharma of Kali-yuga. If one chants the holy name offenselessly, he will attain the treasury of love of God.” Śrīmad-Bhāgavatam 12.3.52 states, kṛte yad dhyāyato viṣṇuṁ, tretāyāṁ yajato makhaiḥ/ dvāpare paricaryāyāṁ, kalau tad dhari-kīrtanāt: “Whatever result was obtained in Satya-yuga by meditating on Viṣṇu, in Tretā-yuga by performing sacrifices, and in Dvāpara-yuga by serving the Lord’s lotus feet, can be obtained in Kali-yuga simply by chanting the Hare Kṛṣṇa mahā-mantra.” If Lord Hari is glorified, then everything has been arranged. Meditation was prescribed for Satya-yuga, but in Kali-yuga, the mind is so disturbed that it is impossible to meditate on the Supreme Lord. That is why the great meditation prescribed for this age is harināma-saṅkīrtana. Also, the simple meditation process prescribed for Satya-yuga was insufficient to help one meet the most magnanimous personality, Śrī Gaurasundara. Therefore we call harināma-saṅkīrtana the “great meditation.” Since the process of Satya-yuga, meditation, became contaminated over time, fire sacrifice became the yuga-dharma for Tretā-yuga. Similarly, the great saṅkīrtana sacrifice has been prescribed for Kali-yuga. Since fire sacrifice was contaminated over time, Deity worship was established in Dvapara-yuga. As a doctor after becoming baffled by his attempts to cure a dying patient prescribes him a poisonous tablet as a last resort because of its extreme potency, so the Lord prescribed the chanting of His holy name in this Age of Kali after seeing our pathetic condition. The Lord’s holy name is fully empowered, and in fact, all of the Lord’s energies have been fully invested in His name. Harināma-saṅkīrtana is the best form of meditation, the best form of fire sacrifice, and the best form of worship. Meditating on Kṛṣṇa, performing fire sacrifices for His pleasure, and worshiping Him are all part of the devotional process, but the complete perfection of the entire process comes when we follow the supreme process of Kṛṣṇa-kīrtana. We should not be inattentive while performing this best meditation. Only intelligent persons perform this best meditation, best fire sacrifice, and best worship, whereas fools follow other paths and do not gain anything. Śrīmad-Bhāgavatam 11.5.32 states: kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ, sāṅgopāṅgāstra-pārṣadam/ yajñaiḥ saṅkīrtana-prāyair, yajanti hi su-medhasaḥ: “In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.” Śrī Caitanya-caritāmṛta states something similar: saṅkīrtana-yajñe kalau kṛṣṇa-ārādhana, sei ta’ sumedhā pāya kṛṣṇera caraṇa “In this Age of Kali, the process of worshiping Kṛṣṇa is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Kṛṣṇa.” (Antya 20.9) ## 21. What are the special characteristics of the holy names of Kṛṣṇa and Gaura? We cannot chant Kṛṣṇa’s transcendental holy name when we are full of anarthas because while chanting it is possible to commit offenses. There is no such consideration of offenses while chanting Śrī Gaura-Nityānanda’s names. If a living entity sincerely chants the names of Gaura-Nityānanda, considering these personalities Supreme, all his anarthas will be destroyed even if he is full of anarthas. Caitanya-caritāmṛta states: kṛṣṇa-nāma’ kare aparādhera vicāra, kṛṣṇa balile aparādhīra nā haya vikāra “There are offenses to be considered while chanting the Hare Kṛṣṇa mantra. Therefore, simply by chanting Hare Kṛṣṇa, one does not become ecstatic. (Ādi 8.24) caitanya-nityānande nāhi esaba vicāra, nāma laite prema dena, vahe aśrudhāra svatantra īśvara prabhu atyanta udāra, tāṅre nā bhajile kabhu nā haya nistāra But if one only chants, with some slight faith, the holy names of Lord Caitanya and Nityānanda very quickly, he is cleansed of all offenses. Thus, as soon as he chants the Hare Kṛṣṇa mahā-mantra, he feels the ecstasy of love for God. Śrī Caitanya Mahāprabhu, the independent Supreme Personality of Godhead, is greatly magnanimous. Unless one worships Him, one can never be liberated.” (Ādi 8.31-32) ## 22. Who is qualified to glorify Hari? Only a person who thinks himself lower than straw in the street, who is more tolerant than a tree, who does not demand respect for himself, and who is always ready to give respect to others is qualified to glorify Hari. Although a devotee is the best of all, he considers himself humbler than a blade of grass. Unless we are sincere, we cannot think ourselves lower than a blade of grass. Only those who are free of material desires can become sincere devotees. Persons who chant Kṛṣṇa’s holy name are the most fortunate. The mahājanas and śāstras have declared that congregational chanting is both the ultimate goal of life and the means to attain it. Those who chant the holy name are free of pride and false ego. They are amāni, free from the desire to be respected by others. Such persons do not maintain mundane pride. ## 23. Is everyone eligible to perform śrī-kṛṣṇa-saṅkīrtana? Everyone is eligible to perform śrī-kṛṣṇa-saṅkīrtana. As Kṛṣṇa is full of energies, so are His names. The idea that only men can worship Hari but women cannot, that only healthy people can worship Hari but the ill cannot, that only the strong can worship Hari but the weak cannot—these considerations do not apply to the performance of śrī nāma-saṅkīrtana. He is a child and I am an old man. Therefore I will not chant the name of Hari with him. I am a learned person and he is a fool. Therefore I will not worship Hari with him. I am a respected brāhmaṇa and he is from a low-class family. Therefore I will not worship Hari in his company. All these mental and bodily conceptions have no relevance in the performance of śrī-kṛṣṇa-saṅkīrtana. I cannot chant the name of Hari while passing stool or urine. I cannot chant the name of Hari with a sinful heart. Such considerations are also insignificant. We can chant the name of Hari while we are passing stool or urine, and even the most sinful can chant Hari’s name. But those who are duplicitous, thinking they will counteract their sins by chanting, can never actually chant Hari’s name. If we have the propensity to commit sinful activities on the strength of chanting, we will find that we cannot chant the holy name of Hari. ## 24. How will we develop a taste for chanting the holy names? A practitioner who desires his own fortune should surrender himself at the lotus feet of Nāma Prabhu. He should be firmly convinced that congregational chanting of Kṛṣṇa’s name is the infallible path to perfection. The day we achieve perfection in chanting the mahā-mantra, Hari’s holy name will dance constantly on the tip of our tongue. There is no use in making a show of worshiping the Lord while remaining averse to serving the Vaiṣṇavas, who live in the Maṭha simply to glorify Kṛṣṇa. Simply by serving the Maṭha’s devotees with love and devotion, our taste for chanting the holy name will increase, and we will become qualified to chant the holy name. Instead of doing that, however, we remain absorbed in serving our relatives. Therefore we cannot chant. If by associating with Vaiṣṇavas and practicing bhajana householder devotees become free from both attachment to household life and the idea that they are proprietors, and if they can accept their residence and their relatives as ingredients for Kṛṣṇa’s service rather than for their own pleasure, they can attain their own fortune. It is only possible to chant the Lord’s name in the association of devotees. Hari’s pure name does not appear in the association of nondevotees. If we are indifferent to sādhu-saṅga, hari-kathā, and service to guru, Kṛṣṇa, and the Vaiṣṇavas, we will not gain anything. Therefore whether we are householders or residing in the Maṭha, we must pay special attention to these three items. Then our success will be guaranteed and we will develop a taste for chanting, self-realization, and find ourselves reestablished in our constitutional position. ## 25. How will we know whether or not we are chanting purely? If a person is able to utter the pure name, it means he cannot possibly have loose character, an evil cheating mentality while acting as guru, or desire material wealth. Neither women nor fame will be able to capture his heart. Simply by chanting the reflection of the name, sin, the desire to commit sin, and nescience are vanquished. If any of the above items is present in the heart, we can understand that we have never uttered the pure name. The holy name is directly the Lord Himself; it is transcendental sound vibration. We cannot control the Supreme Absolute Truth, the holy name; we are controlled and delivered by the holy name. If by the mercy of guru and the Vaiṣṇavas we are fortunate enough to know that we are the servant of Nāma Prabhu, then our desire for material name, fame, wealth, and women will not disturb us. The pure name appears on the tongue only of those persons who are liberated from the clutches of gold, women, and fame. The pure name manifests in the pure existence of the soul. Kṛṣṇa’s holy name is directly the transcendental Cupid. The transcendental Cupid and mundane lust cannot stay together. ## 26. What is pure chanting? Our success at chanting depends on our willingness to hear. Whatever we are doing for our sense gratification is neither chanting nor devotional service. Real chanting, pure chanting, is done for God’s pleasure. Śrī Caitanyadeva has said that the chanting of Śrī Hari is cent-percent education. In other words, it is the actual teachings. The more one hears hari-kathā, the more he will attain perfection of life. ## 27. Should chanting the holy names be definitely performed? The ultimate goal of the Gauḍīya Maṭha is paraṁ vijayate śrī-kṛṣṇa-saṅkīrtana, glorifying śrī-kṛṣṇa-saṅkīrtana. We should know that chanting the holy name is devotional service. There is nothing more we should be doing. The Lord does not accept anything offered by those who do not chant one hundred thousand names a day. Every devotee of the Lord must chant one hundred thousand names a day. Otherwise, he will be unable to serve the Lord because he will be unable to free himself from sensual enjoyment. Everyone who lives in the Gauḍīya Maṭha should chant one hundred thousand names daily. We should also remember that we cannot possibly learn to chant if we do not offer sincere and loving service to our spiritual master, who is an ācārya of the holy name. If one desires to chant without offense under the spiritual master’s guidance, one must chant constantly. In this way, all offenses will be destroyed. If one does not chant the holy name, one will not find another way to remove misfortune. Those unfortunate people who pretend to perform other types of bhajana by becoming indifferent to kīrtana, which is fit to be called “the only process of bhajana,” or who make a show of chanting or reciting literature like the Śrīmad-Bhāgavatam yet give up serving guru and the Vaiṣṇavas, never profit. They are too proud. ## 28. Is chanting Kṛṣṇa’s holy names the only sādhana? People cannot understand that they have no other duty but to worship Hari. Whether we are children, old men, young men, male or female, rich or poor, learned or foolish, sinful or pious—we have no other sādhana than to chant Kṛṣṇa’s holy name. ## 29. Is chanting the Lord’s name the crest jewel of sādhanas? Chanting the holy name is certainly the topmost sādhana in this Age of Kali. Actually, it is the only process of sādhana in this age. The chanting of the holy name awards all perfection. Śrī Caitanya-caritāmṛta Ādi 17.21-25) states: harer nāma harer nāma, harer nāmaiva kevalam, kalau nāsty eva nāsty eva, nāsty eva gatir anyathā kali-kāle nāma-rūpe kṛṣṇa-avatāra, nāma haite haya sarva-jagat-nistāra dārḍhya lāgi’ ’harer nāma’-ukti tina-vāra, jaḍa loka bujhāite puna ’eva’-kāra ’kevala’-śabde punarapi niścaya-karaṇa, jñāna-yoga-tapa-karma-ādi nivāraṇa anyathā ye māne, tāra nāhika nistāra, nāhi,nāhi, nāhi—e tina ’eva’-kāra In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way. In this Age of Kali, the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, is the incarnation of Lord Kṛṣṇa. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered. This verse repeats the word “eva” [“certainly”] three times for emphasis, and it also three times repeats “harer nāma” [“the holy name of the Lord”], just to make common people understand. The use of the word “kevalam” [“only”] prohibits all other processes, such as the cultivation of knowledge, practice of mystic yoga, or performance of austerities and fruitive activities. This verse clearly states that no one who accepts another path can be delivered. This is why “nothing else” is repeated three times: it emphasizes the real process for self-realization. Elsewhere in Śrī Caitanya-caritāmṛta it is stated: nāma vinu kali-kāle nāhi āra dharma, sarva-mantra-sāra nāma, ei śāstra-marma In this Age of Kali there is no religious principle other than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures. (Ādi 7.74) bhajanera madhye śreṣṭha nava-vidhā bhakti, ’kṛṣṇa-prema’, ’kṛṣṇa’ dite dhare mahā-śakti tāra madhye sarva-śreṣṭha nāma-saṅkīrtana, niraparādhe nāma laile pāya prema-dhana Among the ways of executing devotional service, the nine prescribed methods are the best, for these processes have great potency to deliver Kṛṣṇa and ecstatic love for Him. Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead. (Antya 4.70-71) Among the sixty-four limbs of devotional service, chanting is topmost. Simply by congregationally chanting the holy name, one achieves all perfection. The nine types of devotional service are included in chanting the holy name. Śrī Gaurāṅgadeva’s internal mood teaches that chanting Kṛṣṇa’s holy name is the only process for attaining the goal of life. One who chants the holy name attains all auspiciousness. Who can chant the holy name? First one must hear about the name. Congregational chanting is the crest jewel of all sādhanas. By serving the name, a living entity attains perfection. Our only business is to chant the holy name in Vaiṣṇava association. Chanting the holy name is the ultimate goal enjoined by Śrīmad-Bhāgavatam. The liberated souls have no duty other than to chant the Lord’s name. A chanter of the holy name completely surrenders himself at the feet of the name. The day a living entity attains perfection in chanting, the holy name begins to dance on the tip of his tongue. ## 30. How important is Vaiṣṇava sevā to those who wish to chant purely? People should not make a show of worshiping the Lord while remaining averse to serving devotees living in the Maṭha. A Maṭha contains all the ingredients for the Lord’s service. Simply by serving the Maṭha’s residents, we become qualified to chant the holy name. That is, our taste for chanting will increase. If instead we remain absorbed in serving materialistic relatives we will never learn to chant Hari’s holy name. If we remain busy in the service of family members while remaining indifferent to serving Hari, guru, and the Vaiṣṇavas, we will never become inclined toward chanting. To induce us to chant Kṛṣṇa’s name, Śrī Gaurāṅgadeva, the combined form of Śrī Rādhā-Kṛṣṇa, appeared in this world. If we show no interest in chanting and thereby disregard His teachings, we will never attain auspiciousness. Chanting is the best form of kṛṣṇa-sevā. If other sādhanas help us develop our chanting, then they deserve to be called sādhana. Otherwise, they are simply impediments on the path of chanting. Congregational chanting of Kṛṣṇa’s holy name is the king of sādhanas. It is the only infallible sādhana capable of bringing us to perfection. Śrī Mahāprabhu did not teach Deity worship in His Śikṣāṣṭaka; He simply taught us to chant. In Bhakti-sandarbha (anuccheda 173) Śrī Jīva Gosvāmī Prabhu writes, yadyapi anyā bhakti kalau kartavyā tadā kīrtanākhya bhakti saṁyogena eva kartavya: “Although we should perform other limbs of bhakti in this Age of Kali, they should be performed along with chanting the Lord’s holy name.” Kṛṣṇa’s holy name and Kṛṣṇa Himself are not two separate entities. The holy name is Kṛṣṇa and Kṛṣṇa is His holy name. The holy name of Kṛṣṇa is the son of Nanda; He is Śyāmasundara. If we realize that our only duty is to chant those holy names congregationally, our perfection is guaranteed. ## 31. What is śrī-kṛṣṇa-saṅkīrtana? Śrī Kṛṣṇa plus saṅkīrtana equals śrī-kṛṣṇa-saṅkīrtana. Śrī plus Kṛṣṇa equals Śrī Kṛṣṇa. Śrī refers to Lakṣmī, or Śrī Rādhikā, the origin of all Lakṣmīs. Therefore the words “Śrī Kṛṣṇa” refer to the son of Nanda Mahārāja with Śrī Rādhā. When many people gather and perform kīrtana, it is called saṅkīrtana. Saṅkīrtana also means to offenselessly chant Kṛṣṇa’s names, and to discuss His forms, qualities, associates, characteristics, and pastimes. ## 32. Can we actually meditate on Kṛṣṇa and His pastimes before we have achieved spontaneous devotion? When we achieve the state of spontaneous remembrance by the influence of our chanting, we can worship the Lord in a solitary place. It is not possible to meditate with a disturbed mind. Trying to meditate artificially is simply another form of covered sense gratification. Meditation in the form of chanting the glories of the transcendental Absolute Truth is natural and genuine. The minute conscious living entities are related to the supremely conscious Lord in one of five rasas. The natural attraction between them, and the living entities’ worship of the Lord based on that attraction, amounts to spontaneous meditation. There is no question of mental disturbance in such meditation and certainly no cheating. Kṛṣṇa’s servants all engage in spontaneous meditation. ## 33. Should chanting Hari’s holy names be performed constantly? Glorifying Hari is the best form of relaxation. By this method, all our fatigue and distress are vanquished. A moment’s diversion from glorification of Hari will leave us again feeling averse to the Lord. Great personalities and their followers always engage in glorifying Hari under all circumstances. They have no other business. Śrī Caitanyadeva ordered, kīrtanīya sadā hariḥ: “Always chant the holy name of Hari.” The symptom of a living liberated soul is that he is always engaged in glorifying Hari with body, mind, and speech. ## 34. When we chant “Rāma” in the Hare Kṛṣṇa mantra, which Rāma is being referred to? According to aiśvarya-rasa Rāma refers to Lord Rāmacandra, the son of Daśaratha. According to mādhurya-rasa Rāma refers to Kṛṣṇa, who enjoys Rādhās company. This Rāma is the son of Nanda Mahārāja. Whenever the name Rāma indicates service to Rādhā-Ramaṇa Kṛṣṇa, the word “Hare,” which is the vocative form of Harā, refers to Śrī Rādhārāṇī, who is the origin of the spiritual energies. Śrī Rādhā is known as Harā because She attracts Kṛṣṇa’s mind. Harā means “attracter.”“Hare” is also the vocative form for the word “Hari.” There are three Rāmas: Rāma, the husband of Sītā, Rāma (Balarāma), the husband of Revatī, and Rāma (Kṛṣṇa), the husband of Rādhā. ## 35. Is transcendental sound vibration eternal? Transcendental sound vibration is certainly eternal. In this world of anxiety, there is a difference between sound and its source. Every sound in this material world is temporary. However, in Vaikuṇṭha the name and its owner are nondifferent. There is no difference between sound and its source in the spiritual world. ## 36. Is chanting Hari’s holy names most auspicious? There is danger at every step in the attempt to practice solitary bhajana. If we sing hari-kathā, however, others can also hear and be benefited. In kīrtana, service to Hari is rendered in three ways: Hari is served directly, He is served by our own hearing, and He is served by our giving others the opportunity to hear. Apart from this, kīrtana also allows us to remember the Lord. Therefore we are also able to serve Hari by remembering Him when we perform kīrtana. ## 37. Where is the Hare Kṛṣṇa mahā-mantra mentioned in the Vedas? Hari’s name is Hari Himself. The mahā-mantra was present before the śāstras appeared. The Bhāgavatam’s catuḥ-ṣloki verse, beginning with aham evasam evagre, offers proof of this. The supremely independent holy name is not under the śāstras’ control. In fact, the śāstras have manifest by the holy name’s supreme will. It is not a fact that the śāstras came first and the holy name followed. The Brahma-saṁhitā states that the holy name appeared first in Brahmās heart. The Rg Veda also mentions the holy name. The mahā-mantra or the importance of the Lord’s holy name is mentioned in various literature, such as Kali-santaraṇa Upaniṣad (from the Yajur Veda), Bṛhat Nāradīya Purāṇa, Jñanāmṛta-sāra, Pippalāda-śākhā (from the Atharva Veda), Śrī Kṛṣṇa Caitanya-carita-mahakāvya, Śrī Caitanya-bhāgavata, Śrī Caitanya-maṅgala, Brahma-yāmala, Rādhā Tantra, Padma Purāṇa, Śrīmad-Bhāgavatam, Brahmaṇḍa Purāṇa, Sanat-kumāra Saṁhitā, Agni Purāna, Ananta-samhitā, Caitanya Upaniṣad (from Atharva Veda), Śrī Caitanya-caritāmṛta, Bṛhat-Bhāgavatāmṛta, Śrī Nāma Kaumudi. We have also received instructions regarding the mahā-mantra from the Supreme Personality of Godhead, Śrī Gaurasundara. ## 38. What does “Hare” mean? Some people conclude that the word “hare” in the Hare Kṛṣṇa mahā-mantra is an address to Hari. Those who are more attached to the āśraya-tattva rather than the viṣaya-tattva—that is, those whose service propensity is more awake—accept “hare” as a call to Harā, Rādhā. Since Rādhā attracts Kṛṣṇa’s mind with Her love, she is known as Harā. ## 39. What does the word “Oṁ” mean? Oṁ is the preliminary manifestation of the holy name, and “Kṛṣṇa” is the fully manifest holy name. ## 40. What is a mantra? A mantra is a sound vibration that can deliver the mind from its enjoying spirit and relieve it of its concentration on sense gratification. When we attain perfection in chanting a mantra, we are given respite from mental speculation. Unless we renounce pride, we cannot serve guru and Kṛṣṇa. To become independent is a symptom of pride. ## 41. Should everyone be engaged in chanting? Everyone must perform kīrtana. The eternal occupational duty of all living entities is to glorify Lord Hari’s names and topics. Of course, before “everyone” can begin to hear and chant about Kṛṣṇa we ourselves will have to hear about and glorify Kṛṣṇa. Whether others agree with us or not we must personally follow this authorized method. ## 42. What is the difference between Deity worship and chanting? When we engage in Deity worship only the worshiper is benefited. When we chant the holy name both chanter and hearer are benefited. Deity worship is performed personally—others cannot see it—but the sound of the chanting vibrates in other people’s ears. The spiritual master will always help his disciples rectify their mistakes. Chanting the holy name is lively, dynamic, and most purifying. ## 43. When does pure chanting begin? We will not be able to chant purely as long as we are absorbed in material thoughts. How can we chant Kṛṣṇa’s name if we are not inclined to serve Him? A person interested in sense gratification, who is fond of cheating and who is a hypocrite, can never chant the holy name. Those who do not understand that the Lord’s holy name and the Lord Himself are nondifferent will face obstacles in chanting. Chanting begins when we are inclined to serve the Lord. Unless we are convinced that the holy name is directly the Lord Himself, how will we chant? The Lord’s sacred name does not manifest on the tongue if the heart is filled with the current of mundane thought. Therefore it is not possible to chant the holy name until the mind is spiritualized. Only a person whose material conception has been destroyed is able to chant Hari’s name constantly. We are suffering because we serve our material desires. If our material desires are strong we will become Maya’s servants and may even take birth as ghosts or evil spirits. When by serving guru and Kṛṣṇa the heart becomes purified, the Lord’s pure name will appear in the heart. Otherwise, we will continue to commit offenses against the holy name.