## Chapter II The Theology of the Holy Name NAM 2a: The Transcendental Attributes of the Holy Name Section A: The Transcendental Attributes of the Holy Name NAM 2a1: The Lord Has Innumerable Names (to Indicate Different Functions and Dealings) ### 1. The Lord Has Innumerable Names (to Indicate Different Functions and Dealings) Kṛṣṇa expands Himself into many different names: **[Lord Caitanya to Svarūpa Dāmodara and Rāmānanda Rāya]: "My Lord, Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as Kṛṣṇa and Govinda, by which You expand Yourself..."** *— Śrī Caitanya-caritāmṛta *Antya-līlā* [[cc/antya/20/16|20.16]]* God has unlimited names, each of which is God: **Śrīla Prabhupāda:** Because God is absolute, His name, His form, and His qualities are also absolute, and they are nondifferent from Him.... **Father Emmanuel:** But our understanding of the name of God is limited. **Śrīla Prabhupāda: **Yes, we are limited, but God is unlimited. And because He is unlimited, or absolute, He has unlimited names, each of which is God. We can understand His names as much as our spiritual understanding is developed. *— The Science of Self-Realization* The different names of the Supreme Lord indicate different functions: There are different names for the Supreme Lord, and these names have different purposes and meanings. For instance, He is known as Paramātmā the Supersoul, Brahman the Supreme Absolute, Sṛṣṭikartā the creator, Nārāyaṇa the transcendental Lord, Rukmiṇīramaṇa the husband of Rukmiṇī, Gopīnātha the enjoyer of the *gopīs, *and Kṛṣṇa. In this way the Lord has different names, and these names indicate different functions. *— Teachings of Lord Caitanya* According to people's various desires, Kṛṣṇa distributes various holy names: **[Lord Caitanya to Svarūpa Dāmodara and Rāmānanda Rāya]: "Because people vary in their desires, You have distributed various holy names by Your mercy."** *— Śrī Caitanya-caritāmṛta** ***Antya-līlā *[[cc/antya/20/17|20.17]]* God has innumerable names, according to His dealings with innumerable devotees: Since God is unlimited, His names also must be unlimited. Therefore we cannot settle on one name. For instance, Kṛṣṇa is sometimes called Yaśodā-nandana, the son of Mother Yaśodā; or Devakī-nandana, the son of Devakī; or Vasudeva-nandana, the son of Vasudeva; or Nanda-nandana, the son of Nanda. Sometimes He is called Pārtha-sārathi, indicating that He acted as the charioteer of Arjuna, who is sometimes called Pārtha, the son of Pṛtha. God has many dealings with His many devotees, and according to those dealings, He is called certain names. Since He has innumerable devotees, and innumerable relations with them, He also has innumerable names. *— The Science of Self-Realization* One cannot fully realize the Lord merely by understanding the name of the creator: Because the Lord is on the absolute platform, there is no difference between the holy name of the Lord and the Supreme Lord Himself. There are different names for the Supreme Lord, and these names have different purposes and meanings.... The aspect of the Supreme Lord as the creator is different from the aspect of the Lord as Nārāyaṇa. Some of the names of the Lord as the creator are conceived by materialistic men. One cannot fully realize the essence of the Supreme Personality of Godhead by understanding the name of the creator because this material creation is a function of the external energy of the Supreme Lord. *— Teachings of Lord Caitanya* NAM 2a2: "Kṛṣṇa" Is the Principal Name of God ### 2. "Kṛṣṇa" Is the Principal Name of God "Kṛṣṇa" is the principal name of the Supreme Lord: In his prayer, the author of *Śrīmad-Bhāgavatam *first proposes that Lord Śrī Kṛṣṇa is the primeval Lord and that if any transcendental nomenclature for the Absolute Personality of Godhead is to be accepted, it should be the name Kṛṣṇa, the all-attractive.... In *Padma Purāṇa *it is also stated that of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one. *— Teachings of Lord Caitanya* The name "Kṛṣṇa," indicating the Supreme Lord, is the name of the highest order: In the Vedic literature the supreme person is properly claimed to be Kṛṣṇa. The name "Kṛṣṇa," indicating the Supreme Lord, is the only truly intelligible name of the highest order. He is the controller of both material and anti-material energies, and the very word "Kṛṣṇa" signifies that He is the supreme controller. *— Easy Journey to Other Planets* According to Vedic knowledge "Kṛṣna" is the supreme name of God: When we speak of Kṛṣṇa we refer to God. There are many names for God throughout the world and throughout the universe, but Kṛṣṇa is the supreme name according to Vedic knowledge. Therefore Lord Caitanya Mahāprabhu recommended the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare as the supreme means for realization in this age. *— Rāja-vidyā: The King of Knowledge* Because His opulences attract everyone, "Kṛṣṇa" is the principal name of God: God has many names according to His activities, but because He possesses so many opulences and because with these opulences He attracts everyone, He is called Kṛṣṇa. The Vedic literature asserts that God has many names, but "Kṛṣṇa" is the principal name. *— The Science of Self-Realization* Of all the holy names of the Supreme Personality of Godhead, the name "Kṛṣna" is the most powerful: Śrīla Śukadeva Gosvāmī has concluded the Ninetieth Chapter of the Tenth Canto of *Śrīmad-Bhāgavatam *by pointing out five particular excellences of Lord Kṛṣṇa.... The fourth excellence of Lord Kṛṣṇa's appearance concerns the glories of His name. It is stated in the Vedic literature that by chanting the different names of Lord Viṣṇu a thousand times, one may be bestowed with the same benefits as by thrice chanting the holy name of Lord Rāma. And by chanting the holy name of Lord Kṛṣṇa only once, one receives the same benefit. In other words, of all the holy names of the Supreme Personality of Godhead, including Viṣṇu and Rāma, the holy name of Kṛṣṇa is the most powerful. The Vedic literature therefore specifically stresses the chanting of the holy name of Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Caitanya introduced this chanting of the holy name of Kṛṣṇa in this age, thus making liberation more easily obtainable than in other ages. In other words, Lord Kṛṣṇa is more excellent than His other incarnations, although all of them are equally the Supreme Personality of Godhead. *— Kṛṣṇa, the Supreme Personality of Godhead* NAM 2a3: The Meaning of the Name "Kṛṣṇa" ### 3. The Meaning of the Name "Kṛṣṇa" The meaning of the name "Kṛṣṇa": The name Kṛṣṇa means "all-attractive." God attracts everyone; that is the definition of "God." We have seen many pictures of Kṛṣṇa, and we see that He attracts the cows, calves, birds, beasts, trees, plants, and even the water in Vṛndāvana. He is attractive to the cowherd boys, to the *gopīs, *to Nanda Mahārāja, to the Pāṇḍavas, and to all human society. Therefore if any particular name can be given to God, that name is "Kṛṣṇa." *— The Science of Self-Realization* Etymology of the word "kṛṣṇa": "**'The word "kṛṣ" is the attractive feature of the Lord's existence, and "ṇa" means spiritual pleasure. When the verb "kṛṣ" is added to the affix "ṇa" it becomes Kṛṣṇa, which indicates the Absolute Truth.'"** *— *Mahābhārata* (*Udyoga-parva*, 71.4) [cited: Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/9/30|9.30]]]* The etymology of the name "Kṛṣṇa": If we analyze the *nirukti, *or semantic derivation, of the word "Kṛṣṇa," we find that *ṇa *signifies that He stops the repetition of birth and death, and *kṛṣ *means *sattārtha, *or "existence." (Kṛṣṇa is the whole of existence.) Also, *kṛṣ *means "attraction," and *ṇa *means *ananda, *or "bliss." *— *Śrīmad-Bhāgavatam *[[sb/10/8/15|10.8.15]]* The name "Kṛṣṇa," meaning "all-attractive," can be applied only to God: **Śrīla Prabhupāda: **... Kṛṣṇa means "all-attractive." **Bob:** Oh, I see. **Śrīla Prabhupāda:** Yes. God has no name, but by His qualities we give Him names. If a man is very beautiful, we call him "beautiful." If a man is very intelligent, we call him "wise." So the name is given according to the quality. Because God is all-attractive, the name Kṛṣṇa can be applied only to Him. Kṛṣṇa means "all-attractive." It includes everything. *— Perfect Questions, Perfect Answers* NAM 2a4: The Meaning of the Name "Rāma" ### 4. The Meaning of the Name "Rāma" "Rāma" means spiritual enjoyment: Those who are actually *yogīs *truly enjoy, but how do they enjoy? *Ramante yogino 'nante—*their enjoyment is unlimited, that unlimited enjoyment is real happiness, and such happiness is spiritual, not material. This is the real meaning of *Rāma, *as in the chant Hare Rāma. *Rāma *means enjoyment through spiritual life. Spiritual life is all pleasure, and Kṛṣṇa is all pleasure. *— The Perfection of Yoga* "Hare Rāma" refers both to Śrī Balarāma and Lord Rāmacandra: We may mention an incident that took place between two of our *sannyāsīs *while we were preaching the Hare Kṛṣṇa *mahā-mantra *in Hyderabad. One of them stated that "Hare Rāma" refers to Śrī Balarāma, and the other protested that "Hare Rāma" means Lord Rāma. Ultimately the controversy came to me, and I gave the decision that if someone says that "Rāma" in "Hare Rāma" is Lord Rāmacandra and someone else says that the "Rāma" in "Hare Rāma" is Śrī Balarāma, both are correct because there is no difference between Śrī Balarāma and Lord Rāma.... Those who are aware of the *viṣṇu-tattva *do not fight over all these details. *— Śrī Caitanya-caritāmṛta *Ādi-līlā *[[cc/adi/5/132|5.132]]* **[Lord Kṛṣṇa to Yogamāyā]: The son of Rohiṇī will also be celebrated as Saṅkarṣaṇa because of being sent from the womb of Devakī to the womb of Rohiṇī. He will be called Rāma because of His ability to please all the inhabitants of Gokula, and He will be known as Balabhadra because of His extensive physical strength.** These are some of the reasons why Balarāma is known as Saṅkarṣaṇa, Balarāma or sometimes Rāma. In the *mahā-mantra—*Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa; Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—people sometimes object when Rāma is accepted as Balarāma. But although devotees of Lord Rāma may object, they should know that there is no difference between Balarāma and Lord Rāma. Here *Śrīmad-Bhāgavatam *clearly states that Balarāma is also known as Rāma (*rāmeti*). Therefore, it is not artificial for us to speak of Lord Balarāma as Lord Rāma. Jayadeva Gosvāmī also speaks of three Rāmas: Paraśurāma, Raghupati Rāma and Balarāma. All of them are Rāmas. *— *Śrīmad-Bhāgavatam *[[sb/10/2/13|10.2.13]]* The word "Rāma" refers both to Lord Balarāma and to Lord Nityānanda: In the *mahā-mantra *Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, the word Rāma refers to Balarāma. Since Nityānanda is an expansion of Balarāma, Rāma also refers to Lord Nityānanda. Thus Hare Kṛṣṇa, Hare Rāma addresses not only Kṛṣṇa and Balarāma but Lord Caitanya and Nityānanda as well. *— Śrī Caitanya-caritāmṛta *Ādi-līlā *Intro.* NAM 2a5: The Meaning of the Name "Hare" ### 5. The Meaning of the Name "Hare" "Hare is the vocative form of "Hara," the supreme pleasure energy of the Lord: The word *Harā* is the form of addressing the energy of the Lord, and the words *Kṛṣṇa *and *Rāma *are forms of addressing the Lord Himself. Both *Kṛṣṇa *and *Rāma* mean "the supreme pleasure,".and *Harā* is the supreme pleasure energy of the Lord, changed to *Hare *in the vocative. The supreme pleasure energy of the Lord helps us to reach the Lord. *— The Science of Self-Realization* Harā is Kṛṣṇa's internal potency, Śrīmatī Rādhārāṇī or Lakṣmī: When we are chanting the *mahā-mantra, *we are actually addressing God and His energy, Harā. *Harā* is Kṛṣṇa's internal potency, Śrīmatī Rādhārāṇī. Thus the Vaiṣṇavas worship Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa and Sītā-Rāma. In the beginning of the Hare Kṛṣṇa *mahā-mantra *we first address the internal energy of Kṛṣṇa, Hare. Thus we say, "O Rādhārāṇī! Hare! energy of the Lord!" *— Teachings of Lord Kapila, the Son of Devahūti* The Hare Kṛṣṇa mantra is first addressed to the spiritual energy of the Lord, which enlightens one: Spiritual enlightenment is possible by the mercy of the spiritual energy of the Lord. The chanting of the Hare Kṛṣṇa *mantra* is first addressed to the spiritual energy of the Lord, Hare. This spiritual energy acts when a living entity fully surrenders and accepts his position as an eternal servitor. When a person places himself at the disposal or order of the Supreme Lord, that is called *sevonmukha; *at that time the spiritual energy gradually reveals the Lord to him. *— *Śrīmad-Bhāgavatam *[[sb/4/9/6|4.9.6]]* A Vaisnava worships the energy of the Lord along with the Lord through chanting the mahā-mantra: Because Kṛṣṇa and His energy appeared simultaneously, people have generally formed two groups—the *śaktas *and the Vaiṣṇavas—and sometimes there is rivalry between them. Essentially, those who are interested in material enjoyment are *śaktas, *and those interested in spiritual salvation and attaining the spiritual kingdom are Vaiṣṇavas. Because people are generally interested in material enjoyment, they are interested in worshiping Māyādevī, the energy of the Supreme Personality of Godhead. Vaiṣṇavas, however, are *śuddha-śaktas, *or pure *bhaktas, *because the Hare Kṛṣṇa *mahā-mantra *indicates worship of the Supreme Lord's energy, Harā. A Vaiṣnava prays to the energy of the Lord for the opportunity to serve the Lord along with His spiritual energy. Thus Vaiṣṇavas all worship such Deities as Rādhā-Kṛṣṇa, Sītā-Rāma, Lakṣmī-Nārāyaṇa and Rukmiṇī-Dvārakādhīśa, whereas *durgā-śaktas *worship the material energy under different names. *— *Śrīmad-Bhāgavatam *[[sb/10/21/11|10.2.11-12]]* NAM 2a6: The Relative Potency of the Names "Kṛṣṇa," "Rāma," and "Viṣṇu" ### 6. The Relative Potency of the Names "Kṛṣṇa," "Rāma," and "Viṣṇu" The holy name "Rāma" is equal to one thousand holy names of Viṣṇu: [Śiva to Durgā]: "Lord Śiva addressed his wife Durgā as Varānanā and explained, I chant the holy name of Rāma, Rāma, Rāma and thus enjoy this beautiful sound. This holy name of Rāmacandra is equal to one thousand names of Lord Viṣṇu.'" *— *Bṛhad-viṣṇu-sahasra-nāma-stotra,* 72.335 (from* Padma Purāṇa, Uttara-khaṇḍa*) [cited: Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/9/32|9.32]]]* The holy name "Kṛṣṇa" is three times as powerful as the holy name "Rāma": **"'The pious results derived from chanting the thousand holy names of Viṣṇu three times can be attained by only one repetition of the holy name of Kṛṣṇa.'"** This verse from the *Brahmāṇḍa Purāṇa* is found in the *Laghu-bhāgavatāmṛta *(1.354), by Rūpa Gosvāmī. For every three times one chants the holy name of Rāma, one can attain the same results simply by chanting the name of Kṛṣṇa once. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/9/33|9.33]]* The relative transcendental value of the names "Viṣṇu," "Rāma," and "Kṛṣṇa": It is said in the scriptures that one thousand names of Viṣṇu are equal to one name of Rāma, and three names of Lord Rāma are equal to one name of Kṛṣṇa. *— *Śrīmad-Bhāgavatam *[[sb/1/19/6|1.19.6]]* NAM 2a7: The Lord and His Holy Name Are Nondifferent ### 7. The Lord and His Holy Name Are Nondifferent The holy name is identical with Kṛṣṇa: > "'The holy name of Kṛṣṇa ... is identical with Kṛṣṇa ...'" *— *Padyāvalī *(24), by Rupa Gosvāmī [cited: *Śrī Caitanya-caritāmṛta* *Madhya-līlā *[[cc/madhya/15/110|15.110]]]* The Hare Kṛṣṇa mantra is nondifferent from Kṛṣṇa: [Lord Saṅkarṣaṇa to King Citraketu] All living entities, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, which exist because I manifest them. I am the form of the transcendental vibrations like oṁkāra and Hare Kṛṣṇa Hare Rāma, and I am the Supreme Absolute Truth. These two forms of Mine—namely, the transcendental sound and the eternally blissful spiritual form of the Deity—are My eternal forms; they are not material. *— *Śrīmad-Bhāgavatam *[[sb/6/16/51|6.16.51]]* Kṛṣṇa's name is identical with His form: "O Lord," the demigods say, "the impersonalists, who are nondevotees, cannot understand that Your name is identical with Your form." Since the Lord is absolute, there is no difference between His name and His actual form. In the material world there is a difference between form and name. The mango fruit is different from the name of the mango. One cannot taste the mango fruit simply by chanting, "Mango, mango, mango." But the devotee who knows that there is no difference between the name and the form of the Lord chants Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and realizes that he is always in Kṛṣṇa's company. *— *Śrīmad-Bhāgavatam *[[sb/10/2/36|10.2.36]]* One must have faith that the holy name is identical with Kṛṣṇa: One should accept the holy name of Kṛṣṇa to be identical with the Supreme Personality of Godhead, Transcendence Himself. The holy name of Kṛṣṇa is also identical with Kṛṣṇa and is also *cintāmaṇi. *The name Kṛṣṇa is the personification of sound perfectly transcendental and eternally liberated from material contamination. One should understand that the name Kṛṣṇa and Kṛṣṇa are identical. Having such faith, one must continue to chant the holy name. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/15/106|15.106]]* In this age, Kṛṣṇa has descended as Sound vibration—as His holy name Sometimes Kṛṣṇa descends personally, and sometimes He descends as sound vibration, and sometimes He descends as a devotee. There are many different categories of *avatāras. *In this present age Kṛṣṇa has descended in His holy name, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Caitanya Mahāprabhu also confirmed that in this Age of Kali, Kṛṣṇa has descended in the form of sound vibration. Sound is one of the forms which the Lord takes. Therefore it is stated that there is no difference between Kṛṣṇa and His name. Today people have forgotten their relationship with God, but this incarnation of Kṛṣṇa in the form of His holy names, this chanting of Hare Kṛṣṇa, will deliver all the people of the world from their forgetfulness. *— Elevation to Kṛṣṇa Consciousness* Lord Caitanya taught that the holy name of the Lord is nondifferent from the Lord: Lord Caitanya instructed the mass of people in the Sāṅkhya philosophy of *acintya-bhedābheda-tattva, *which maintains that the Supreme Lord is simultaneously one with and different from His creation. Lord Caitanya taught this philosophy through the chanting of the holy name of the Lord. He taught that the holy name of the Lord is the sound incarnation of the Lord and that since the Lord is the absolute whole, there is no difference between His holy name and His transcendental form. Thus by chanting the holy name of the Lord one can directly associate with the Supreme Lord by sound vibration. *— Teachings of Lord Caitanya* Unlike the conditioned soul, there is no distinction between Kṛṣṇa's name and His person: **[Lord Caitanya to a brāhmaṇa]: "The Lord's holy name, His form and His personality are all one and the same. There is no difference between them. Since all of them are absolute, they are transcendentally blissful. There is no difference between Kṛṣṇa's body and Himself or between His name and Himself. As far as the conditioned soul is concerned, everything is different. One's name is different from the body, from one's original form and so on.... The holy name of Kṛṣṇa, His transcendental qualities and pastimes as well as Lord Kṛṣṇa Himself are all equal. They are all spiritual and full of bliss."** The name of Kṛṣṇa and Kṛṣṇa the person are both spiritual. Everything about Kṛṣṇa is transcendental, blissful and objective. For a conditioned soul, the body is different from the soul, and the name given by the father is also different from the soul. The conditioned living entity's identification with material objects keeps him from attaining his actual position. Although he is an eternal servant of Kṛṣṇa, he acts differently. The *svarūpa, *or actual identification of the living entity, is described by Śrī Caitanya Mahāprabhu as *jīvera 'svarupa' haya-kṛṣṇera 'nitya-dāsa.'* [Cc Madhya[[cc/madhya/20/108-109|20.108]]].* * **[It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.]** The conditioned soul has forgotten the real activities of his original position. However, this is not the case with Kṛṣṇa. Kṛṣṇa's name and His person are identical. There is no such thing as *māyā *Kṛṣṇa because Kṛṣṇa is not a product of the material creation. There is no difference between Kṛṣṇa's body and His soul. Kṛṣṇa is simultaneously both soul and body. The distinction between body and soul applies to conditioned souls. The body of the conditioned soul is different from the soul, and the conditioned soul's name is different from his body. One may be named Mr. John, but if we call for Mr. John, Mr. John may never actually appear. However, if we utter the holy name of Kṛṣṇa, Kṛṣṇa is immediately present on our tongue. In the *Padma Purāṇa, *Kṛṣṇa says, *mad-bhakta yatra gāyanti tatra tiṣṭhāmi nārada: "O *Nārada, I am present wherever My devotees are chanting." When the devotees chant the holy name of Kṛṣṇa—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—Lord Kṛṣṇa is immediately present. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/17/131|17.131-32]], [[cc/madhya/17/135|135]]* Kṛṣṇa invests all His potencies in His holy name: **[Lord Caitanya to Svarūpa Dāmodara and Rāmānanda Rāya]: "... You have invested all Your potencies in [Your] names ..."** *— Śrī Caitanya-caritāmṛta *Antya-līlā *[[cc/antya/20/16|20.16]]* Being identical with Kṛṣṇa, the holy name is fully transcendental and no less powerful than He: **"'The holy name of Kṛṣṇa is transcendentally blissful. It bestows all spiritual benedictions, for it is Kṛṣṇa Himself, the reservoir of all pleasure. Kṛṣṇa's name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kṛṣṇa Himself. Since Kṛṣṇa's name is not contaminated by the material qualities, there is no question of its being involved with māyā, Kṛṣṇa's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Kṛṣṇa and Kṛṣṇa Himself are identical.'"** *— *Padma Purāṇa *[cited: Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/17/133|17.133]]]* The holy name is as perfect as the Lord Himself in fullness, purity, and eternity: It is said in the *Padma Purāṇa:* "There is no difference between the holy name of the Lord and the Lord Himself. As such the holy name is as perfect as the Lord Himself in fullness, purity and eternity. The holy name is no material sound vibration, nor has it any material contamination." *— The Nectar of Devotion* The name of Kṛṣṇa is as powerful as Lord Kṛṣṇa Himself: **[The sages at Naimiṣāraṇya to Sūta Gosvāmī]: Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Kṛṣṇa, which is feared by fear personified.** The almighty Vāsudeva has empowered His name with the powers of His personal Self.... It is stated herein that the name of Kṛṣṇa is feared even by fear personified. *— *Śrīmad-Bhāgavatam *[[sb/1/1/14|1.1.14]]* There is no difference between meditating on the eternal forms of Rādhā-Kṛṣṇa and chanting the mahā-mantra: After rising from bed, Lord Kṛṣṇa would wash His mouth, hands and feet and would immediately sit down and meditate on Himself. This does not mean, however, that we should also sit down and meditate on ourselves. We have to meditate upon Kṛṣṇa, Rādhā-Kṛṣṇa. That is real meditation. Kṛṣṇa is Kṛṣṇa Himself; therefore He was teaching us that *brāhma-muhūrta *should be utilized for meditation on Rādhā-Kṛṣṇa. By doing so, Kṛṣṇa would feel very much satisfied, and similarly we will also feel transcendentally pleased and satisfied if we utilize the *brāhma-muhūrta *period to meditate on Rādhā and Kṛṣṇa and if we think of how Śrī Rukmiṇīdevī and Kṛṣṇa acted as ideal householders to teach the whole human society to rise early in the morning and immediately engage in Kṛṣṇa consciousness. There is no difference between meditating on the etemal forms of Rādhā-Kṛṣṇa and chanting the mahā-mantra, Hare Kṛṣṇa. *— Kṛṣṇa, the Supreme Personality of Godhead* When one is free from māyā he can understand that the holy name and the Lord are identical: The holy name and the Lord are identical. One who is completely free from the clutches of *māyā *can understand this fact. *— Śrī Caitanya-caritāmṛta *Ādi-līlā* [[cc/adi/7/73|7.73]]* When one is situated on the absolute platform, he can understand the holy name and the Lord Himself to be identical: The more one is freed from material identification, the more one can realize that the spirit soul is qualitatively as good as the Supreme Soul. At such a time, when one is situated on the absolute platform, he can understand that the holy name of the Lord and the Lord Himself are identical. At that stage of realization, the holy name of the Lord, the Hare Kṛṣṇa *mantra, *cannot be identified with any material sound. If one accepts the Hare Kṛṣṇa *mahā-mantra *as a material vibration, he falls down. One should worship and chant the holy name of the Lord by accepting it as the Lord Himself. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/15/108|15.108]]* Knowing that Śrī Kṛṣṇa is present in His name, pure devotees chant with full respect and veneration: Devotees of the Personality of Godhead know that Śrī Kṛṣṇa, the son of the King of Vraja, is the Absolute Truth. They do not discriminate between Śrī Kṛṣṇa's name, form, quality and pastimes. One who wants to separate the Lord's absolute name, form and qualities must be understood to be lacking in absolute knowledge. A pure devotee knows that when he chants the transcendental name Kṛṣṇa, Śrī Kṛṣṇa is present as transcendental sound. He therefore chants with full respect and veneration. *— Śrī Caitanya-caritāmṛta *Ādi-līlā* [[cc/adi/2/11|2.11]]* Bhāva results from understanding that Kṛṣṇa's person and name are identical: The transcendental ecstatic attachment for Kṛṣṇa which results from perfectly understanding that Kṛṣṇa's person and name are identical is called *bhāva. *One who has attained *bhāva* is certainly not contaminated by material nature. He actually enjoys transcendental pleasure from *bhāva, *and when *bhāva* is intensified, it is called love of Godhead. Lord Caitanya told Prakāśānanda Sarasvatī that the holy name of Kṛṣṇa, called the *mahā-mantra *(great chanting), enables anyone who chants it to attain the stage of love of Godhead, or intensified *bhāva.* *— Teachings of Lord Caitanya* Māyāvādīs offend the holy name by differentiating it from the Lord Himself: A name which represents an object of this material world may be subjected to arguments and experimental knowledge, but in the absolute world a name and its owner, fame and the famous, are identical, and similarly the qualities, pastimes and everything else pertaining to the Absolute are also absolute. Although Māyāvādīs profess monism, they differentiate between the holy name of the Supreme Lord and the Lord Himself. For this offense of *nāmāparādha *they gradually glide down from their exalted position of *brahma-jñāna, *as confirmed in the *Śrīmad-Bhāgavatam *([[sb/10/2/32|10.2.32]]): > āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ Although by severe austerities they rise to the exalted position of *brahma-jñāna, *they nevertheless fall down due to imperfect knowledge of the Absolute Truth. Although they profess to understand the Vedic *mantra, sarvaṁ khalv idaṁ brahma *("everything is Brahman"), they are unable to understand that the holy name is also Brahman. If they regularly chant the *mahā-mantra, *however, they can be relieved from this misconception. Unless one properly takes shelter of the holy name, he cannot be relieved from the offensive stage in chanting the holy name. *— Śrī Caitanya-caritāmṛta *Ādi-līlā *[[cc/adi/7/74|7.74]]* NAM 2a8: The Holy Name Is All-auspicious ### 8. The Holy Name Is All-auspicious The saṅkīrtana movement of chanting the holy name is the most auspicious activity in the universe: **[Śukadeva Gosvāmī to King Parīkṣit]: Śukadeva Gosvāmī continued: My dear King; the chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the saṅkīrtana movement is the most auspicious activity in the entire universe. Please try to understand this so that others will take it seriously.** *— *Śrīmad-Bhāgavatam *[[sb/6/3/31|6.3.31]]* The chanting of the holy name spreads all good fortune: **[Aditi to Lord Viṣṇu]: The goddess Aditi said: master and enJoyer of all sacrificial ceremonies, infallible and most famous person, whose name, when chanted, spreads all good fortune! original Supreme Personality of Godhead, supreme controller, shelter of all holy places, You are the shelter of all poor, suffering living entities, and You have appeared to diminish their suffering. Please be kind to us and spread our good fortune.** The chanting of the holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—is pleasing to the ear, and it expands good fortune to the audience who hears it chanted. *— *Śrīm*ad-Bhāgavatam [[sb/8/17/8|8.17.8]]* The holy name as śravaṇa-maṅgala and puṇya-śravaṇa-kīrtana: The Lord's holy name is called *śravaṇa-maṅgala. *This means that one receives everything auspicious simply by hearing the holy name. In another place in *Śrīmad-Bhāgavatam, *His holy name is described as *puṇya-śravaṇa-kīrtana. *It is a pious act simply to chant and hear all about the Lord. *— *Śrīmad-Bhāgavatam *[[sb/2/7/15|2.7.15]]* The Hare Kṛṣṇa mantra is the greatest benediction: It is said that once a poor *brāhmaṇa *worshiped Lord Śiva for a benediction, and Lord Śiva advised the devotee to go to Sanātana Gosvāmī. The devotee went to Sanātana Gosvāmī and informed him that Lord Śiva had advised him to seek out the best benediction from him (Sanātana). Sanātana had a touchstone with him, which he kept with the garbage. On the request of the poor *brāhmaṇa*, Sanātana gave him the touchstone, and the *brāhmaṇa* was very happy to have it. He now could get as much gold as he desired simply by touching the touchstone to iron. But after he left Sanātana, he thought, "If a touchstone is the best benediction, why has Sanātana Gosvāmī kept it with the garbage?" He therefore returned and asked Sanātana Gosvāmī, "Sir, if this is the best benediction, why did you keep it with the garbage?" Sanātana Gosvāmī then informed him, "Actually, this is not the best benediction. But are you prepared to take the best benediction from me?" The *brāhmaṇa* said, "Yes, sir. Lord Śiva has sent me to you for the best benediction." Then Sanātana Gosvāmī asked him to throw the touchstone in the water nearby and then come back. The poor *brāhmaṇa* did so, and when he returned, Sanātana Gosvāmī initiated him with the Hare Kṛṣṇa *mantra*. Thus by the benediction of Lord Śiva the *brāhmaṇa* got the association of the best devotee of Lord Kṛṣṇa and was thus initiated in the mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. *— *Śrīmad-Bhāgavatam *[[sb/4/7/6|4.7.6]]* By the chanting of Kṛṣṇa's name, everything becomes white and pure: When the great sage Nārada was chanting the glories of the Lord, the bluish line on the neck of Lord Śiva disappeared. Upon seeing this, Gaurī, the wife of Lord Śiva, suspected Lord Śiva of being someone else disguised as her husband, and out of fear she immediately left his company. Upon hearing the chanting of Kṛṣṇa's name, Lord Balarāma saw that His dress had become white, although He was generally accustomed to a bluish dress. And the cowherd girls saw all of the water of the Yamunā River turn into milk, so they began to churn it into butter. In other words, by the spreading of Kṛṣṇa consciousness, or the glories of Kṛṣṇa, everything became white and pure. *— The Nectar of Devotion* The chief worshipable object is the holy name of Rādhā and Kṛṣṇa: **[Lord Caitanya to Rāmānanda Rāya]: Śri Caitanya Mahāprabhu asked, "Among all worshipable objects, which is the chief?" Rāmānanda Rāya replies, "The chief worshipable object is the holy name of Rādhā and Kṛṣṇa, the Hare Kṛṣṇa mantra."** *— Śrī Caitanya-caritāmṛta *Madhya-līlā* [[cc/madhya/8/256|8.256]]* NAM 2a9: The Holy Name of Śrī Caitanya Mahāprabhu Is All-auspicious ### 9. The Holy Name of Śrī Caitanya Mahāprabhu Is All-auspicious A brāhmaṇa tells Prakāśānanda Sarasvatī that the name "Kṛṣṇa Caitanya" is all-auspicious to the world: **"His name, Kṛṣṇa Caitanya, is all-auspicious to the world. Everything about Him—His name, form, and qualities—is unparalleled."** *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/17/113|17.113]]* Simply by remembering or chanting Śrī Caitanya Mahāprabhu's holy name one can be delivered from material existence: [The representative of the Orissan government, the mahā-pātra, thinking to himself: "It must be Śrī Caitanya Mahāprabhu Himself who has changed the Muhammadan's mind. Due to His presence and even due to His remembrance, the world is liberated." [The *mahā-pātra* to Lord Caitanya]: "Simply by hearing Your holy name, a caṇḍāla, the lowest of men, can be purified." One can be delivered from material existence simply by remembering Śrī Caitanya Mahāprabhu's holy name or by visiting Him. This Kṛṣṇa consciousness movement is being spread throughout the world, but not even one *yavana *or *mleccha *addicted to drinking could have changed and accepted Kṛṣṇa consciousness without Śrī Caitanya Mahāprabhu's grace. People are often astonished to see many thousands of Westerners converted to Vaiṣṇavism. Generally Westerners are addicted to meat-eating, drinking, gambling and illicit sex; therefore their taking up Kṛṣṇa consciousness is astonishing. In India, especially, there is much astonishment at this. The answer, however, is given here: *darśana-smaraṇe yāṅra jagat tārila. *This change is made possible simply by the remembrance of Śrī Caitanya Mahāprabhu. The Western devotees are very sincerely chanting the holy names of Śrī Caitanya Mahāprabhu and His associates: *śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. *By the mercy of Śrī Caitanya Mahāprabhu and His associates, people are being purified and their consciousness directed from *māyā *to Kṛṣṇa. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/16/175|16.175-184]]* Simply by chanting the holy name of Śrī Caitanya Mahāprabhu, people throughout the world are becoming devotees: **Although Śrī Caitanya Mahāprabhu did not manifest His natural ecstatic love, everyone became a pure devotee simply by seeing and hearing Him.** Śrīla Rūpa Gosvāmī has described Śrī Caitanya Mahāprabhu as *mahā-vadānya-avatāra, *the most munificent incarnation. Although Śrī Caitanya Mahāprabhu is not physically present now, simply by chanting His holy name (*śri-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda) *people throughout the world are becoming devotees. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/17/51|17.51]]* One who chants the mantra "Gaurāṅga" and one who chants the names of Rādhā and Kṛṣṇa are on the same level: **[Nakula Brahmacārī to Śivānanda Sena]: "You are chanting the Gaura-gopāla mantra composed of four syllables. Now please give up the doubts that have resided within you."** Śrīla Bhaktivinoda Ṭhākura explains the Gaura-gopāla *mantra *in his *Amṛta-pravāha-bhāṣya. *Worshipers of Śrī Gaurasundara accept the four syllables *gau-ra-aṅ-ga *as the Gaura *mantra, *but pure worshipers of Rādhā and Kṛṣṇa accept the four syllables *rā-dhā kṛṣ-ṇa *as the Gaura-gopāla *mantra*. However, Vaiṣṇavas consider Śrī Caitanya Mahāprabhu nondifferent from Rādhā-Kṛṣṇa (*śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya*). Therefore one who chants the *mantra *Gaurāṅga and one who chants the names of Rādhā and Kṛṣṇa are on the same level. *— Śrī Caitanya-caritāmṛta *Antya-līlā *[[cc/antya/2/31|2.31]]* NAM 2a10: The Mahā-mantra Is a Spiritual Sound Vibration ### 10. The Mahā-mantra Is a Spiritual Sound Vibration The names of the Supreme Lord are not material: **[Dakṣa to Lord Viṣṇu]: The Supreme Personality of Godhead, who is inconceivably opulent, who is devoid of all material names, forms and pastimes, and who is all-pervading, is especially merciful to the devotees who worship His lotus feet. Thus He exhibits transcendental forms and names with His different pastimes. May that Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, be merciful to me.** In regard to the significant word *anāma-rūpaḥ, *Śrī Śrīdhara Svāmī says, *prakṛta-nāma-rūpa-rahito 'pi. *The word *anāma, *which means "having no name," indicates that the Supreme Personality of Godhead has no material name. Simply by chanting the name of Nārāyaṇa to call his son, Ajāmila attained salvation. This means that Nārāyaṇa is not an ordinary mundane name; it is nonmaterial. The word *anāma*, therefore, indicates that the names of the Supreme Lord do not belong to this material world. The vibration of the Hare Kṛṣṇa *mahā-mantra* is not a material sound, and similarly the form of the Lord and His appearance and activities are all nonmaterial. To show His causeless mercy to the devotees, as well as to the nondevotees, Kṛṣṇa, the Supreme Personality of Godhead, appears in this material world with names, forms and pastimes, all of which are transcendental. *— *Śrīm*ad-Bhāgavatam [[sb/6/4/33|6.4.33]]* The Hare Kṛṣṇa mahā-mantra should not be considered a material vibration: In the *Padma Purāṇa *it is said: > arcye viṣṇau śilā-dhir guruṣu nara-matir vaiṣṇave jāti-buddhir viṣṇor vā vaiṣṇavānāṁ kali-mala-mathane pāda-tīrthe 'mbu-buddhiḥ śrī-viṣṇor nāmni mantre sakala-kaluṣa-he śabda-sāmānya-buddhir viṣṇau sarveśvareśe tad-itara-sama-dhīr yasya vā nārakī saḥ No one should consider the Deity in the temple to be made of stone or wood, nor should one consider the spiritual master an ordinary human being. No one should consider a Vaiṣṇava to belong to a particular caste or creed, and no one should consider *caraṇāmṛta* or Ganges water to be like ordinary water. Nor should anyone consider the Hare Kṛṣṇa *mahā-mantra *to be a material vibration. All these expansions of Kṛṣṇa in the material world are simply demonstrations of the Lord's mercy and willingness to give facility to His devotees who are engaged in His devotional service within the material world. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/20/217|20.217]]* The holy name is a spiritual sound from the spiritual world: [The *mahā-mantra*] is not a material sound like the sounds we hear on the radio. It is a spiritual sound that comes from the spiritual world. Even in the material world we can release a sound from one place, and it can be heard thousands of miles away. A spiritual sound can be released from many trillions of miles away, and it can be heard, provided that one has the machine to capture it. That machine is *bhāgavata-prema. *Those who have developed love of Godhead can hear it. *— Teachings of Lord Kapila, the Son of Devahūti* The holy name is eternally pure and transcendental: Since Kṛṣṇa and His holy name are identical, the holy name is eternally pure and beyond material contamination. It is the Supreme Personality of Godhead as a transcendental vibration. The holy name is completely different from material sound, as confirmed by Narottama dāsa Ṭhākura. *Golokera prema-dhana, hari-nāma-saṅkīrtana: *the transcendental vibration of *hari-nāma-sankīrtana* is imported from the spiritual world. *— Śrī Caitanya-caritāmṛta *Ādi-līlā *[[cc/adi/7/74|7.74]]* The name of the Lord is transcendental: **[Aṁśumān to Lord Kapila]: completely peaceful Lord, although material nature, fruitive activities and their consequent material names and forms are Your creation, You are unaffected by them. Therefore, Your transcendental name is different from material names, and Your form is different from material forms. You assume a form resembling a material body just to give us instructions like those of Bhagavad-gītā, but actually You are the supreme original person. I therefore offer my respectful obeisances unto You.** *— *Śrīmad-Bhāgavatam *[[sb/9/8/24|9.8.24]]* The chanting of the mahā-mantra is enacted from the spiritual platform: By practical experience, one can perceive that by chanting this *mahā-mantra, *or the Great Chanting for Deliverance, one can at once feel a transcendental ecstasy coming through from the spiritual stratum. In the material concept of life we are busy in the matter of sense gratification as if we were in the lower, animal stage. A little elevated from this status of sense gratification, one is engaged in mental speculation for the purpose of getting out of the material clutches. A little elevated from this speculative status, when one is intelligent enough, one tries to find out the supreme cause of all causes—within and without. And when one is factually on the plane of spiritual understanding, surpassing the stages of sense, mind, and intelligence, he is then on the transcendental plane. This chanting of the Hare Kṛṣṇa *mantra *is enacted from the spiritual platform, and thus this sound vibration surpasses all lower strata of consciousness—namely sensual, mental, and intellectual. There is no need, therefore, to understand the language of the *mantra, *nor is there any need for mental speculation nor any intellectual adjustment for chanting this *mahā-mantra. *It is automatic, from the spiritual platform, and as such, anyone can take part in the chanting without any previous qualification. *— The Science of Self-Realization* Only the devotee can understand the transcendental nature of Kṛṣṇa's name: **[The demigods to Lord Kṛṣṇa in the womb of Devakī]: Lord, Your transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Your name, form and attributes can be ascertained only through devotional service.** As stated in the *Padma Purāṇa:* > ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [*Cc Madhya* [[cc/madhya/17/136|17.136]]] **"One cannot understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through one's materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him."** Since Kṛṣṇa and His transcendental name, form and activities are all of a transcendental nature, ordinary persons or those who are only slightly advanced cannot understand them.... *Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ:* [*Bhakti-rasāmṛta-sindhu*. 1.2.234]* *Kṛṣṇa's transcendental name, form, attributes and activities can be revealed only when one engages in His service in full consciousness. This confirms Kṛṣṇa's own words in *Bhagavad-gītā *([[bg/18/55|18.55]]): > bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ tato māṁ tattvato jñātvā viśate tad-anantaram **"One can understand the Supreme Personality of Godhead as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."** Only by *sevonmukha, *by engaging oneself in the Lord's service, can one realize the name, form and qualities of the Supreme Personality of Godhead.... The Lord is also known as Giridhārī or Girivara-dhārī. Because Kṛṣṇa, for the sake of His devotees, lifted Govardhana Hill, the devotees appreciate the Lord's inconceivable strength; but nondevotees, in spite of directly perceiving the Lord's inconceivable strength and power, regard the Lord's activities as fictitious. This is the difference between a devotee and a nondevotee. Nondevotees cannot give any nomenclature for the Supreme Personality of Godhead, yet the Lord is known as Śyāmasundara and Giridhārī. Similarly the Lord is known as Devakī-nandana and Yaśodā-nandana because He accepted the role of son for Mother Devakī and Mother Yaśodā, and He is known as Gopāla because He enjoyed the sport of maintaining the cows and calves. Therefore, although He has no mundane name, He is addressed by devotees as Devakī-nandana, Yaśodā-nandana, Gopāla and Śyāmasundara. These are all transcendental names that only devotees can appreciate and nondevotees cannot. *— *Śrīmad-Bhāgavatam *[[sb/10/2/36|10.2.36]]* NAM 2a11: The Holy Name Is Ever Fresh ### 11. The Holy Name Is Ever Fresh Because the Hare Kṛṣṇa mantra is spiritual, chanting never becomes hackneyed or tiresome: In the material world we are simply chewing the chewed, throwing it away, picking it up and then chewing it again. Spiritual variety is not like this. Spiritual variety is *ānandāmbudhi-vardhanam: *it is constantly increasing. It is even greater than the ocean, because the ocean does not increase. The shores of the ocean are set; they have certain limits. However, the ocean of bliss is constantly increasing. The more we enter into that spiritual bliss, the more we become joyful. The young people in the Hare Kṛṣṇa movement chant the Hare Kṛṣṇa *mantra* all the time. If this *mantra* were material, how long would they chant it? It is not possible to chant a material name for very long because the chanting would become hackneyed and very tiresome. No one could be satisfied simply by chanting Hare Kṛṣṇa unless Hare Kṛṣṇa itself were spiritual. We may chant, "Mr. John, Mr. John, Mr. John," but after an hour we will be fed up. However, the more we become spiritually advanced, the more bliss we will derive from chanting Hare Kṛṣṇa. *— Teachings of Lord Kapila, the Son of Devahūti* God is eternal, and His instructions and followers are also eternal. In *Bhagavad-gītā* ([[bg/4/1|4.1]])* *Kṛṣṇa tells Arjuna that millions of years ago He spoke *Bhagavad-gītā *to the sun-god. *Bhagavad-gītā *was spoken to Arjuna five thousand years ago, and if we read it today we will still find that it is fresh. *Bhagavad-gītā *and Kṛṣṇa are never old. Although Kṛṣṇa is the most ancient one, the oldest of all, He remains like a young boy in His teens. He never appears older than twenty. Kṛṣṇa's words are absolute, as well as His form, qualities and activities. They are always fresh and new. If they were not, how could the devotees glorify them day after day with greater enthusiasm? The more one glorifies Kṛṣṇa, the more enthusiastic one becomes in glorifying, glorifying, glorifying. This is the meaning of spiritual. In the material world, if we repeat something once, twice, thrice or four times, it finally becomes hackneyed and disgusting. However, this Hare Kṛṣṇa *mahā-mantra *can be chanted twenty-four hours daily, and one will still feel fresh and enthusiastic. It is not a material sound like the sounds we hear on the radio. It is a spiritual sound that comes from the spiritual world. *— Teachings of Lord Kapila, the Son of Devahūti* It is said that it is the nature of a devotee to constantly apply his mind, energy, words, ears, etc., in hearing and chanting about Kṛṣṇa. This is called Kṛṣṇa consciousness, and for one who is rapt in hearing and chanting Kṛṣṇa, the subject matter never becomes hackneyed or old. That is the significance of transcendental subject matter in contrast to material subject matter. Material subject matter becomes stale, and one cannot hear a certain subject for a long time; he wants change. But as far as transcendental subject matter is concerned, it is called *nitya-navāyamāna. *This means that one can go on chanting and hearing about the Lord and never feel tired but will remain fresh and eager to hear more and more. *— Kṛṣṇa, the Supreme Personality of Godhead* The devotee does not feel hackneyed or stereotyped, nor does he feel that he is in a stagnant position. In the material world, if one engages in chanting a material name, he will feel tired after chanting a few times. However, one can chant the Hare Kṛṣṇa *mahā-mantra *all day and night and never feel tired. As chanting is increased, it will come out new and fresh. Śrīla Rūpa Gosvāmī said that if he could somehow get millions of ears and tongues, then he could relish spiritual bliss by chanting the Hare Kṛṣṇa *mahā-mantra.* *— *Śrīmad-Bhāgavatam *[[sb/4/30/20|4.30.20]]* Our students can chant the Hare Kṛṣṇa *mantra *twenty-four hours a day, and they will never get tired. They will continue to dance and chant. And anyone can try it; because it is not material, one will never get tired of chanting Hare Kṛṣṇa. In the material world, if one chants anything, any favorite name, for three, four, or ten times, he will get tired of it. That is a fact. But because Hare Kṛṣṇa is not material, if one chants this *mantra*, he will never get tired. The more one chants, the more his heart will be cleansed of material dirt and the more the problems of his life within this material world will be solved. *— The Science of Self-Realization* In the material world one may become very tired if he works all the time, but if one works in Kṛṣṇa consciousness, he can chant Hare Kṛṣṇa and engage in devotional service twenty-four hours a day and never get tired. But if we vibrate some mundane vibration, then we soon become exhausted. There is no question of becoming tired on the spiritual platform. The spiritual platform is absolute. *— The Perfection of Yoga* NAM 2a12: The Mahā-mantra Is a Prayer for Deliverance, Protection, and Engagement in the Lord's Service ### 12. The Mahā-mantra Is a Prayer for Deliverance, Protection, and Engagement in the Lord's Service The meaning and significance of the mahā-mantra: The word *Harā* is the form of addressing the energy of the Lord, and the words *Kṛṣṇa *and *Rāma *are forms of addressing the Lord Himself. Both *Kṛṣṇa *and *Rāma *mean "the supreme pleasure," and *Harā* is the supreme pleasure energy of the Lord, changed to *Hare *in the vocative. The supreme pleasure energy of the Lord helps us to reach the Lord. The material energy, called *māyā,* is also one of the multienergies of the Lord. And we, the living entities, are also the energy, marginal energy, of the Lord. The living entities are described as superior to material energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises; but when the superior marginal energy is in contact with the superior energy, Hara, it is established in its happy, normal condition. These three words, namely *Hare, Kṛṣṇa, *and *Rāma, *are the transcendental seeds of the *mahā-mantra. *The chanting is a spiritual call for the Lord and His energy to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother's presence. Mother Harā helps the devotee achieve the Lord Father's grace, and the Lord reveals Himself to the devotee who chants this *mantra *sincerely. *— The Science of Self-Realization* The mahā-mantra is a form of prayer: Simply by offering prayers to the Supreme Lord one can become perfect ... one can execute devotional service anywhere and everywhere in the material existence simply by offering prayers unto the Supreme Personality of Godhead. The Hare Kṛṣṇa *mahā-mantra* is also a prayer, for a prayer addresses the Supreme Personality of Godhead by His name and invokes good fortune by petitioning the Lord to allow one to engage in His devotional service. The Hare Kṛṣṇa* mahā-mantra *also says, "My dear Lord Kṛṣṇa, my dear Lord Rāma, energy of the Lord, Hare, kindly engage me in Your service." *— *Śrīmad-Bhāgavatam *[[sb/4/24/69|4.24.69]]* The Hare Kṛṣṇa mahā-mantra addresses the Lord and His spiritual potency and is a prayer requesting engagement in Their transcendental loving service: When we chant the Hare Kṛṣṇa *mahā-mantra *we are saying, "Hare! energy of the Lord! my Lord Kṛṣṇa!" In this way we are simply addressing the Lord and His spiritual potency represented as Rādhā-Kṛṣṇa, Sītā-Rāma, or Lakṣmī-Nārāyaṇa. The devotee always prays to the Lord and His internal energy (consort) so that he may engage in Their transcendental loving service. When the conditioned soul attains his real spiritual energy and fully surrenders unto the Lord's lotus feet, he tries to engage in the Lord's service. This is the real constitutional position of the living entity. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/22/16|22.16]]* Caitanya Mahāprabhu teaches us that we should only beg God for His service life after life. This is the actual meaning of the Hare Kṛṣṇa *mahā-mantra. *When we are chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, we are actually addressing God and His energy, Harā. Harā is Kṛṣṇa's internal potency, Śrimatī Rādhārāṇī or Lakṣmī. *Jaya rādhe! *This is *daivī prakṛti, *and the devotees take shelter of the *daivī prakṛti,* Śrīmatī Rādhārāṇī. Thus the Vaiṣṇavas worship Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa and Sītā-Rāma. In the beginning of the Hare Kṛṣṇa *mahā-mantra *we first address the internal energy of Kṛṣṇa, Hare. Thus we say, "O Rādhārāṇī! Hare! energy of the Lord!" When we address someone in this way, he usually says, "Yes, what do you want?" The answer is, "Please engage me in Your service." This should be our prayer. We should not say, "O energy of the Lord, Kṛṣṇa, please give me money. Please give me a beautiful wife. Please give me many followers. Please give me some prestigious position. Please give me the presidency." These are all material hankerings, which should be avoided. *— Teachings of Lord Kapila, the Son of Devahūti* Chanting Hare Kṛṣṇa is asking the Lord, "Please engage me in Your service." This is the *mantra *taught by Caitanya Mahāprabhu Himself. *Hare *refers to the energy of the Lord, and *Kṛṣṇa *and *Rāma *are names for the Lord Himself. When we chant Hare Kṛṣṇa, we are asking Kṛṣṇa to please engage us in His service. This is because our entire material disease is due to our having forgotten to serve God. In illusion, we are thinking, "I am God. What is the other God that I have to serve? I myself am God." Ultimately, that is the only disease, the last snare of illusion. First of all, a person tries to be a prime minister, president, Rockefeller, Ford, this and that, and when one fails or attains such a post and is still unhappy, he wants to become God. That is like becoming an even higher president. When I understand that the presidency does not afford me eternal bliss and knowledge, I demand the highest presidency. I demand to become God. In any case, the demand is there, and this demand is our disease. In illusion, we are demanding to be the highest, but the process of *bhakti-yoga* is just the opposite. We want to become servants, servants of the servants of the Lord. There is no question of demanding to become the Lord; we just want to serve. That's all. *— The Path of Perfection* **Ms. Nixon:** Could you explain the meaning of the Hare Kṛṣṇa *mantra?* **Śrīla Prabhupāda:** It is very simple. *Hare *means, "O energy of the Lord," and *Kṛṣṇa *means, "O Lord Kṛṣṇa." Just as there are males and females in the material world, similarly, God is the original male (*puruṣa), *and His energy (*prakṛti*) is the original female. So, when we chant Hare Kṛṣṇa, we are saying, "O Lord Kṛṣṇa, energy of Kṛṣṇa, kindly engage me in Your service." *— The Science of Self-Realization* The mahā-mantra is a prayer for engagement in the service of the spiritual energy: Rāma and *Kṛṣṇa *are names of God, and *Hare* is the energy of God. So when we chant the *mahā-mantra, *we address God together with His energy. This energy is of two kinds, the spiritual and the material. At present we are in the clutches of the material energy. Therefore we pray to Kṛṣṇa that He may kindly deliver us from the service of the material energy and accept us into the service of the spiritual energy. That is our whole philosophy. *Hare Kṛṣṇa *means, "O energy of God, God [Kṛṣṇa], please engage me in Your service." It is our nature to render service. Somehow or other we have come to the service of material things, but when this service is transformed into the service of the spiritual energy, then our life is perfect. *— The Science of Self-Realization* The Hare Kṛṣṇa mantra is a prayer for acceptance and deliverance: Hare refers to the energy of the Lord, and *Kṛṣṇa *and *Rāma *refer to the Lord Himself. Therefore, when we chant Hare Kṛṣṇa, we are praying, "O Lord, energy of the Lord, please accept me." We have no other prayer than "Please accept me." Lord Caitanya Mahāprabhu taught us that we should simply cry and pray that the Lord accept us. As Caitanya Mahāprabhu Himself prayed, > ayi nanda-tanūja kiṅkaraṁ patitaṁ māṁ viṣame bhavāmbudhau kṛpayā tava pāda-paṅkaja sthita-dhūlī-sadṛśaṁ vicintaya [Cc Antya [[cc/antya/20/32|20.32]], Śikṣāṣṭaka 5] "O Kṛṣṇa, son of Nanda, somehow or other I have fallen into this ocean of nescience and ignorance. Please pick me up and place me as one of the atoms at Your lotus feet." If a man has fallen into the ocean, his only hope for survival is that someone comes to pick him up. He only has to be lifted one inch above the water in order to feel immediate relief. Similarly, as soon as we take to Kṛṣṇa consciousness, we are lifted up, and we feel immediate relief. *— The Path of Perfection* The mahā-mantra is a prayer for the Lord's protection: The chanting is a spiritual call for the Lord and His energy, to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother's presence. Mother Harā helps the devotee achieve the Lord Father's grace, and the Lord reveals Himself to the devotee who chants this *mantra *sincerely. *— The Science of Self-Realization* The Hare Kṛṣṇa mantra addresses not only Kṛṣṇa and Balarāma but Lord Caitanya and Nityānanda as well: In the *Mahā-mantra *Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, the word Rāma refers to Balarāma. Since Nityānanda is an expansion of Balarāma, Rāma also refers to Lord Nityānanda. Thus Hare Kṛṣṇa, Hare Rāma addresses not only Kṛṣṇa and Balarāma but Lord Caitanya and Nityānanda as well. *— Śrī Caitanya-caritāmṛta *Ādi *Intro.* NAM 2a13: The Mahā-mantra Is the Essence and the Conclusion ### 13. The Mahā-mantra Is the Essence and the Conclusion of All Vedic Knowledge, Rituals, Hymns, and Mantras (and Thus One Who Chants the Mahā-mantra Is Understood to Have Passed Through All Vedic Knowledge and Practices in Previous Lives) The essence of all Vedic knowledge is included in the mahā-mantra: The *Nārada Pañcarātra *praises the Hare Kṛṣṇa *mahā-mantra, *as follows: > trayo vedāḥ ṣaḍ-aṅgāni chandāṁsi vividhāḥ surāḥ sarvam aṣṭākṣarāntaḥsthaṁ yac cānyad api vāṅ-mayam sarva-vedānta-sārārthaḥ saṁsārārṇava-tāraṇaḥ **"The essence of all Vedic knowledge—comprehending the three kinds of Vedic activity [*karma-kāṇḍa, jñāna-kāṇḍa* and* upāsanā-kāṇḍa*], the *chandaḥ *or Vedic hymns, and the process for satisfying the demigods—is included in the eight syllables Hare Kṛṣṇa, Hare Kṛṣṇa. This is the reality of all Vedānta. The chanting of the holy name is the only means to cross the ocean of nescience."** *— Śrī Caitanya-caritāmṛta *Ādi-līlā *[[cc/adi/7/16|7.16]]* Since the holy name can deliver a conditioned soul, it is the essence of all Vedic hymns: **[Īśvara Purī to Lord Caitanya]: "'In this Age of Kali there is no other religious principle than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures.'"** Simply by chanting the Hare Kṛṣṇa mantra offenselessly one can be freed from all subtle and gross material conditions.... In the present age the vibration of the Hare Kṛṣṇa* mahā-mantra* is the only process which is in a transcendental position beyond material contamination. Since the holy name can deliver a conditioned soul, it is explained here to be *sarva-mantra-sāra, *the essence of all Vedic hymns. *— Śrī Caitanya-caritāmṛta *Ādi-līlā* [[cc/adi/7/74|7.74]]* The chanting of the holy name of the Lord is the substance of all the Vedic mantras: Śrīla Jīva Gosvāmī strongly emphasizes the chanting of the holy name of the Lord as follows: > nanu bhagavan-nāmātmakā eva mantrāḥ; tatra viśeṣeṇa namaḥ-śabdādy-alaṅkṛtāh śrī-bhagavatā śrīmad-ṛṣibhiś cāhita-śakti-viśeṣāḥ, śrī-bhagavatā samam ātma-sambandha-viśeṣa-pratipādakāś ca tatra kevalāni śrī-bhagavan-nāmāny api nirapekṣāṇy eva parama-puruṣārtha-phala-paryanta-dāna-samarthāni tato mantreṣu nāmato 'py adhika-sāmarthye labdhe kathaṁ dīkṣādy-apekṣā? ucyate-yadyapi svarūpato nāsti, tathāpi prāyaḥ svabhāvato dehādi-sambandhena kadarya-śīlānāṁ vikṣipta-cittānāṁ janānāṁ tat-saṅkocī-karaṇāya śrīmad-ṛṣi-prabhṛtibhir atrārcana-mārge kvacit kvacit kācit kācin maryādā sthāpitāsti Śrīla Jīva Gosvāmī states that the substance of all the Vedic *mantras* is the chanting of the holy name of the Lord. Every *mantra *begins with the prefix *nama oṁ *and eventually addresses by name the Supreme Personality of Godhead. By the supreme will of the Lord there is a specific potency in each and every *mantra *chanted by great sages like Nārada Muni and other *ṛṣis. *Chanting the holy name of the Lord immediately renovates the transcendental relationship of the living being with the Supreme Lord. *— Śrī Caitanya-caritāmṛta *Ādi-līlā *[[cc/adi/7/76|7.76]]* Kṛṣṇa consciousness, the chanting of the mahā-mantra, is the essence of the Vedic principle: In the *Nārada Pañcarātra* it is stated that all the Vedic rituals, *mantras, *and understanding are compressed into the eight words Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. Similarly, in the *Kali-santaraṇa Upaniṣad *it is stated that these sixteen words, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, are especially meant for counteracting the degrading and contaminating influence of this materialistic Age of Kali.... The process of chanting is, therefore, not only the sublime method for practical perfection of life, but the authorized Vedic principle inaugurated by the greatest Vedic scholar and devotee, Lord Caitanya (whom we consider an incarnation of Kṛṣṇa). We are simply following in His authorized footsteps. The scope of the Kṛṣṇa consciousness movement is universal. The process for regaining one's original spiritual status of eternal life, full with bliss and knowledge, is not abstract, dry theorizing. Spiritual life is not described in the *Vedas *as theoretical, dry, or impersonal. The *Vedas *aim at the inculcation of pure love of God only, and this harmonious conclusion is practically realized by the Kṛṣṇa consciousness movement, or by chanting the Hare Kṛṣṇa *mantra.* As the goal of spiritual realization is only one, love of God, so the *Vedas *stand as a single comprehensive whole in the matter of transcendental understanding. Only the incomplete views of various parties apart from the bona fide Vedic lines of teaching give a rupturous appearance of the *Bhagavad-gītā. *The reconciliative factor adjusting all apparently diverse propositions of the *Vedas* is the essence of the *Veda, *or Kṛṣṇa consciousness (love of God). *— The Science of Self-Realization* All Vedic literature prescribes the chanting of the name of Kṛṣṇa: My dear Dr. Staal: ... Regarding convincing you that all scriptures prescribe chanting of the name of Kṛṣṇa, I can simply present the authority of Lord Caitanya. Lord Caitanya recommended, *kīrtanīyaḥ sadā hariḥ* [*Cc Ādi *[[cc/adi/17/31|17.31]]]* *[Hari, Kṛṣṇa, is constantly to be praised" (*Śikṣāṣṭaka *3)]. Similarly, Madhvācārya quotes, *vede rāmāyaṇe caiva hariḥ sarvatra gīyate *[Hari is sung about everywhere in the *Vedas *and *Rāmāyaṇa*"]. Similarly, in the *Bhagavad-gītā *[[[bg/15/15|15.15]]] the Lord says, *vedaiś ca sarvair aham eva vedyaḥ* [By all the *Vedas, *I am to be known"]. In this way we find all the scriptures aiming at the Supreme Person. In the *Ṛg-veda *[1.22.20] the *mantra* is* oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ *[The demigods are always looking to that supreme abode of Viṣṇu"]. The whole Vedic process, therefore, is to understand Lord Viṣṇu, and any scripture is directly or indirectly chanting the glories of the Supreme Lord, Viṣṇu. *— The Science of Self-Realization* One who chants the holy names is understood to have passed through all forms of Vedic ritual, sacrifice, austerity, and study: **[Devahūti to Lord Kapila]: Oh, how glorious are they whose tongues are chanting Your name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.** As it is stated in the previous verse, a person who has once offenselessly chanted the holy name of God becomes immediately eligible to perform Vedic sacrifices. One should not be astonished by this statement of* Śrīmad-Bhāgavatam. *One should not disbelieve or think, "How by chanting the holy name of the Lord can one become a holy man to be compared to the most elevated *brāhmaṇa?" *To eradicate such doubts in the minds of unbelievers, this verse affirms that the stage of chanting of the holy name of the Lord is not sudden, but that the chanters have already performed all kinds of Vedic rituals and sacrifices. It is not very astounding, for no one in this life can chant the holy name of the Lord unless he has passed all lower stages, such as performing the Vedic ritualistic sacrifices, studying the *Vedas *and practicing good behavior like that of the Aryans. All this must first have been done. Just as a student in a law class is to be understood to have already graduated from general education, anyone who is engaged in the chanting of the holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—must have already passed all lower stages. It is said that those who simply chant the holy name with the tip of the tongue are glorious. One does not even have to chant the holy name and understand the whole procedure, namely the offensive stage, offenseless stage and pure stage; if the holy name is sounded on the tip of the tongue, that is also sufficient. It is said herein that *nāma, *a singular number, one name, Kṛṣṇa or Rāma, is sufficient. It is not that one has to chant all the holy names of the Lord. The holy hames of the Lord are innumerable, and one does not have to chant all the names to prove that he has already undergone all the processes of Vedic ritualistic ceremonies. If one chants once only, it is to be understood that he has already passed all the examinations, not to speak of those who are chanting always, twenty-four hours a day.... The holy name has to be chanted to please the Supreme Lord, and not for any sense gratification or professional purpose. If this pure mentality is there, then even though a person is born of a low family, such as a dog-eater's, he is so glorious that not only has he purified himself, but he is quite competent to deliver others. He is competent to speak on the importance of the transcendental name, just as Ṭhākura Haridāsa did. He was apparently born in a family of Muhammadans, but because he was chanting the holy name of the Supreme Lord offenselessly, Lord Caitanya empowered him to become the authority, or *ācārya, *of spreading the name. It did not matter that he was born in a family which was not following the Vedic rules and regulations. Caitanya Mahāprabhu and Advaita Prabhu accepted him as an authority because he was offenselessly chanting the name of the Lord. Authorities like Advaita Prabhu and Lord Caitanya immediately accepted that he had already performed all kinds of austerities, studied the *Vedas *and performed all sacrifices. That is automatically understood. There is a hereditary class of *brāhmaṇas *called the *smārta-brāhmaṇas, *however, who are of the opinion that even if such persons who are chanting the holy name of the Lord are accepted as purified, they still have to perform the Vedic rites or await their next birth in a family of *brāhmaṇas* so that they can perform the Vedic rituals. But actually this is not the case. Such a man does not need to wait for the next birth to become purified. He is at once purified. It is understood that he has already performed all sorts of rites. It is the so-called *brāhmaṇas *who actually have to undergo different kinds of austerities before reaching that point of purification. There are many other Vedic performances which are not described here. All such Vedic rituals have been already performed by the chanters of the holy name. The word *juhuvuḥ *means that the chanters of the holy name have already performed all kinds of sacrifices. *Sasnuḥ *means that they have already traveled to all the holy places of pilgrimage and taken part in purificatory activities at those places. They are called *āryāḥ *because they already finished all these requirements, and therefore they must be among the Aryans or those who have qualified themselves to become Aryans. "Aryan" refers to those who are civilized, whose manners are regulated according to the Vedic rituals. Any devotee who is chanting the holy name of the Lord is the best kind of Aryan. Unless one studies the *Vedas, *one cannot become an Aryan, but it is automatically understood that the chanters have already studied all the Vedic literature. The specific word used here is *anūcuḥ, *which means that because they have already completed all those recommended acts, they have become qualified to be spiritual masters. The very word *gṛṇanti*, which is used in this verse, means to be already established in the perfectional stage of ritualistic performances. If one is seated on the bench of a high-court and is giving judgment on cases, it means that he has already passed all legal exams and is better than those who are engaged in the study of law or those expecting to study law in the future. In a similar way, persons who are chanting the holy name are transcendental to those who are factually performing the Vedic rituals and those who expect to be qualified (or, in other words, those who are born in families of *brāhmaṇas *but have not yet undergone the reformatory processes and who therefore expect to study the Vedic rituals and perform the sacrifices in the future). There are many Vedic statements in different places saying that anyone who chants the holy name of the Lord becomes immediately freed from conditional life and that anyone who hears the holy name of the Lord, even though born of a family of dog-eaters, also becomes liberated from the clutches of material entanglement. *— *Śrīmad-Bhāgavatam* [[sb/3/33/7|3.33.7]]* **[Lord Kṛṣṇa to Arjuna]: By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles—even without seeking them. Such an inquisitive transcendentalist, striving for yoga, stands always above the ritualistic principles of the scriptures.** Advanced *yogīs *are not very much attracted to the rituals of the scriptures, but they automatically become attracted to the *yoga *principles, which can elevate them to complete Kṛṣṇa consciousness, the highest *yoga *perfection. In the *Śrīmad-Bhāgavatam* ([[sb/3/33/7|3.33.7]]), such disregard of Vedic rituals by the advanced transcendentalists is explained as follows: > aho bata śvapaco 'to garīyān yaj-jihvāgre vartate nāma tubhyam tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te **"O my Lord! Persons who chant the holy names of Your Lordship are far, far advanced in spiritual life, even if born in families of dogeaters. Such chanters have undoubtedly performed all kinds of austerities and sacrifices, bathed in all sacred places, and finished all scriptural studies."** The famous example of this was presented by Lord Caitanya, who accepted Ṭhākura Haridāsa as one of His most important disciples. Although Ṭhākura Haridāsa happened to take his birth in a Muslim family, he was elevated to the post of *nāmācārya *by Lord Caitanya due to his rigidly attended principle of chanting three hundred thousand holy names of the Lord daily: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And because he chanted the holy name of the Lord constantly, it is understood that in his previous life he must have passed through all the ritualistic methods of the *Vedas, *known as *śabda-brahma. *Unless, therefore, one is purified, one cannot take to the principle of Kṛṣṇa consciousness nor become engaged in chanting the holy name of the Lord, Hare Kṛṣṇa. *— Bhagavad-gītā As It Is [[bg/6/44|6.44]]* As long as one is within the limited jurisdiction of fruitive activities or is involved in mental speculation, he may perhaps be eligible to study or teach the theoretical knowledge of *Vedānta-sūtra, *but he cannot understand the supreme, eternal, transcendental (completely liberated) vibration of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. One who has achieved perfection in chanting the transcendental Hare Kṛṣṇa vibration does not have to separately learn the philosophy of *Vedānta-sūtra. *According to the teachings of Caitanya Mahāprabhu, the bona fide spiritual master, those who do not understand the transcendental vibration as being nondifferent from the Supreme and who try to become Māyāvādī philosophers or experts in *Vedānta-sūtra *are all fools. Studying *Vedānta-sūtra *by one's own efforts (the ascending process of knowledge) is another sign of foolishness. He who has attained a taste for chanting the transcendental vibration, however, actually attains the conclusion of Vedānta. In this connection, there are two verses in *Śrīmad-Bhāgavatam *which are very instructive. The purport of the first is that even if a low caste person is engaged in chanting the transcendental vibration, it is to be understood that he has performed all types of renunciation, austerities and sacrifice and has studied all the *Brahma-sūtras. *Thus one can be able to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The purport of the second verse is that one who chants the two syllables Ha-ri must be considered to have studied all the *Vedas: *the *Ṛg Veda, Atharva Veda, Yajur Veda *and *Sāma Veda.* *— Teachings of Lord Caitanya* As stated in the [[bg/15 the yoga of the supreme person|Fifteenth Chapter]], all the rules and regulations of the *Vedas *are meant for knowing Kṛṣṇa. If one understands Kṛṣṇa from the *Bhagavad-gītā *and becomes situated in Kṛṣṇa consciousness, engaging himself in devotional service, he has reached the highest perfection of knowledge offered by the Vedic literature. Lord Caitanya Mahāprabhu made this process very easy: He asked people simply to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare and to engage in the devotional service of the Lord and eat the remnants of foodstuff offered to the Deity. One who is directly engaged in all these devotional activities is understood as having studied all Vedic literature. He has come to the conclusion perfectly. *— Bhagavad-gītā As It Is [[bg/16/24|16.24]]* NAM 2a14: "Oṁ" and "Hare Kṛṣṇa"* ### 14. "Oṁ" and "Hare Kṛṣṇa"note Oṁkāra is a sound representation of the Supreme Lord: The principal word in the *Vedas, praṇava oṁkāra,* is the sound representation of the Supreme Lord. Therefore *oṁkāra *should be considered the supreme sound.... *Oṁkāra* is the reservoir of all the energies of the Supreme Lord.... In *Bhagavad-gītā *the Lord has in many places given importance to *oṁkāra *(*Bg*. [[bg/8/13|8.13]], [[bg/9/17|9.17]], [[bg/17/24|17.24]]). Similarly, *oṁkāra* is given importance in the *Atharva Veda *and the *Māṇḍūkya Upaniṣad. *In his *Bhagavat-sandarbha, *Śrīla Jīva Gosvāmī says: "*Oṁkāra *is the most confidential sound representation of the Supreme Lord." The sound representation or name of the Supreme Lord is as good as the Supreme Lord Himself. By vibrating the sound of *oṁkāra, *or of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, one can be delivered from the contamination of this material world. Because such vibrations of transcendental sound can deliver a conditioned soul, they are known as *tāraka-mantras*. In the *Māṇḍūkya Upaniṣad *it is said that when *oṁkāra* is chanted, whatever is seen as material is seen perfectly as spiritual. In the spiritual world or in spiritual vision there is nothing but *oṁkāra, *or the one alternate, *oṁ.... *As far as the *oṁkāra praṇava* is concerned, it is considered to be the sound incarnation of the Supreme Personality of Godhead. As such, *oṁkāra* is eternal, unlimited, transcendental, supreme and indestructible. He (*oṁkāra*) is the beginning, middle and end, and He is beginningless as well. When one understands *oṁkāra *as such, he becomes immortal. One should thus know *oṁkāra *as a representation of the Supreme situated in everyone's heart. One who understands *oṁkāra *and Viṣṇu as being one and the same and all-pervading never laments in the material world, nor does he remain a *śūdra.* Although He (*oṁkāra*) has no material form, He is unlimitedly expanded, and He has unlimited form. By understanding *oṁkāra *one can become free from the duality of the material world and attain absolute knowledge. Therefore *oṁkāra *is the most auspicious representation of the Supreme Lord. Such is the description given by *Māṇḍūkya Upaniṣad. *One should not foolishly interpret an Upaniṣadic description and say that because the Supreme Personality of Godhead "cannot" appear Himself in this material world in His own form, He sends His sound representation (*oṁkāra) *instead. Due to such a false interpretation, *oṁkāra *comes to be considered something material and consequently *oṁkāra *is misunderstood and praised as being simply an exhibition or symbol of the Lord. Actually *oṁkāra* is as good as any other incarnation of the Supreme Lord. The Lord has innumerable incarnations, and *oṁkāra* is one of them. As Kṛṣṇa states in *Bhagavad-gītā: *"Amongst vibrations, I am the syllable *oṁ*." (*Bg*. [[bg/9/17|9.17]]) This means that *oṁkāra* is nondifferent from Kṛṣṇa. Impersonalists, however, give more importance to *oṁkāra *that to the Personality of Godhead, Kṛṣṇa. The fact is, however, that any representational incarnation of the Supreme Lord is nondifferent from Him. Such an incarnation or representation is as good spiritually as the Supreme Lord. *Oṁkāra* is therefore the ultimate representation of all the *Vedas. *Indeed, the Vedic *mantras *or hymns have transcendental value because they are prefixed by the syllable *oṁ. *The Vaiṣṇavas interpret *oṁkāra *as follows: by the letter *O*, Kṛṣṇa, the Supreme Personality of Godhead, is indicated; and by the letter *M*, the eternal servitor of the Supreme Lord, the living entity, is indicated. Śaṅkara has not given such importance to the *oṁkāra. *However, importance is given in the *Vedas, *the *Rāmāyaṇa, *and in the *Mahābhārata *from beginning to end. Thus the glories of the Supreme Lord, the Supreme Personality of Godhead, are declared. *— Teachings of Lord Caitanya* In the *Vedas, *the chief transcendental vibration *oṁkāra* is* *also Kṛṣṇa. *Praṇava oṁkāra* is the divine substance of the *Vedas. *Following the *Vedas *means chanting the Vedic *mantras, *and no Vedic *mantra *is complete without *oṁkāra. *In the *Māṇḍūkya Upaniṣad, oṁkāra* is stated to be the most auspicious sound representation of the Supreme Lord. This is also confirmed again in the *Atharva Veda. Oṁkāra* is the sound representation of the Supreme Lord and is therefore the principal word in the *Vedas. *In this connection, the Supreme Lord, Kṛṣṇa, says, *praṇavaḥ sarva-vedeṣu:* "I am the syllable *oṁ* in all the Vedic *mantras*." [*Bg* [[bg/7/8|7.8]]] *— The Science of Self-Realization* The three words "oṁ tat sat" are uttered in conjunction with the holy name of the Supreme Lord: [The] three words, *oṁ* *tat sat, *particularly indicate the Absolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the word *oṁ* is always found.... The three words *oṁ* *tat sat *are uttered in conjunction with the holy name of the Supreme Lord, e.g., *oṁ* *tad viṣṇoḥ. *Whenever a Vedic hymn or the holy name of the Supreme Lord is uttered, *oṁ* is added. This is the indication of Vedic literature. These three words are taken from Vedic hymns. *Oṁ ity etad brahmaṇo nediṣṭaṁ nāma *indicates the first goal. Then *tat tvam asi *indicates the second goal. And *sad eva saumya *indicates the third goal. Combined they become *oṁ tat sat. *Formerly when Brahmā, the first created living entity, performed sacrifices, he spoke these three names of the Supreme Personality of Godhead. The same principle holds by disciplic succession. So this hymn has great significance. *— Bhagavad-gītā As It Is [[bg/17/23|17.23]]* "Oṁ" is Kṛṣṇa: When we chant the Vedic *mantras *which begin with *oṁ*, we can also remember Kṛṣṇa. *Oṁ*, like Hare Kṛṣṇa, is also an address to God, and *oṁ* is also Kṛṣṇa. *— On the Way to Kṛṣṇa* All sounds are but reflections of the original spiritual sound "oṁ" or "Hare Kṛṣṇa": Śabdaḥ means sound, and whenever we hear any sound we should know that it is a vibration of the original sound, the pure spiritual sound *oṁ *or Hare Kṛṣṇa. Whatever sound we hear in the material world is but a reflection of that original spiritual sound *oṁ.* *— On the Way to Kṛṣṇa* The sound "Hare Kṛṣṇa" contains "oṁ": **[Lord Kṛṣṇa to Arjuna]: After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.** It is clearly stated here that *oṁ, *Brahman, and Lord Kṛṣṇa are not different. The impersonal sound of Kṛṣṇa is *oṁ, *but the sound Hare Kṛṣṇa contains *oṁ.* It is clearly recommended in this age that if one quits his body at the end of this life chanting the *mahā-mantra, *Hare Kṛṣṇa, he will reach the spiritual planets. Similarly, those who are devotees of Kṛṣṇa enter the Kṛṣṇa planet or Goloka Vṛndāvana whereas the impersonalists remain in the *brahma-jyoti. *The personalists also enter many innumerable planets in the spiritual sky known as Vaikuṇṭhas. *— Bhagavad-gītā As It Is [[bg/17/23|8.13]]* "After being situated in this *yoga *practice and vibrating the sacred syllable *oṁ, *the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets." (*Bg*. [[bg/8/13|8.13]]) *Oṁ, *or *oṁkāra,* is the concise form, or impersonal form, of the transcendental vibration. The *dhyāna-yogī* should vibrate *oṁ *while remembering Kṛṣṇa, or Viṣṇu, the Supreme Personality of Godhead. The impersonal sound of Kṛṣṇa is* oṁ, *but the sound *Hare Kṛṣṇa *contains *oṁ.* *— The Path of Perfection* The scriptures recommend the chanting of the Hare Kṛṣṇa mahā-mantra rather than oṁkāra in the Kali-yuga: [Śukadeva Gosvāmī to King Parīkṣit]: In the Satya-yuga, the first millennium, all the Vedic mantras were included in one mantra-praṇava, the root of all Vedic mantras.... In Satya-yuga the only *mantra *was *oṁkāra *(*oṁ tat sat*). The same name *oṁkāra* is manifest in the *mantra *Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Unless one is a *brāhmaṇa, *one cannot utter *oṁkāra *and get the desired result. But in Kali-yuga almost everyone is a *śūdra,* unfit for pronouncing the *praṇava, oṁkāra. *Therefore the *śāstras *have recommended the chanting of the Hare Kṛṣṇa *mahā-mantra. Oṁkāra *is a *mantra, *or *mahā-mantra, *and Hare Kṛṣṇa is also a *mahā-mantra. *The purpose of pronouncing *oṁkāra* is to address the Supreme Personality of Godhead, Vāsudeva (*oṁ namo bhagavate vāsudevāya). *And the purpose of chanting the Hare Kṛṣṇa *mantra* is the same. *Hare:* "O energy of the Lord!" *Kṛṣṇa:* "O Lord Kṛṣṇa!" *Hare:* "O energy of the Lord!" *Rāma: *"O Supreme Lord, supreme enjoyer!" *— *Śrīmad-Bhāgavatam *[[sb/9/14/48|9.14.48]]* Although oṁkāra and the Hare Kṛṣṇa mantra are the same, Śrī Caitanya Mahāprabhu recommended the chanting of the mahā-mantra in this age: Every Vedic *mantra* is called *brahma *because each *mantra* is preceded by the *brahmākṣara, aum *or *oṁkāra. *For example, *oṁ namo bhagavate vāsudevāya. *Lord Kṛṣṇa says in *Bhagavad-gītā* ([[bg/7/8|7.8]]),* praṇavaḥ sarva-vedeṣu: *"In all the Vedic *mantras, *I am represented by *praṇava, *or *oṁkāra*." Thus chanting of the Vedic *mantras *beginning with *oṁkāra* is directly chanting of Kṛṣṇa's name. There is no difference. Whether one chants *oṁkāra *or addresses the Lord as Kṛṣṇa, the meaning is the same, but Śrī Caitanya Mahāprabhu has recommended that in this age one chant the Hare Kṛṣṇa *mantra *(*harer nāmaiva kevalam*). Although there is no difference between Hare Kṛṣṇa and the Vedic *mantras *beginning with *oṁkāra, *Śrī Caitanya Mahāprabhu, the leader of the spiritual movement for this age, has recommended that one chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. *— *Śrīmad-Bhāgavatam *[[sb/6/5/26|6.5.26]]* Chanting the Hare Kṛṣṇa mantra is more practical than chanting oṁkāra because one can do so without consideration of time and place: **[Nārada Muni to King Yudhiṣṭhira]: My dear King, in a sacred and holy place of pilgrimage one should select a place in which to perform yoga. The place must be level and not too high or low. There one should sit very comfortably, being steady and equipoised, keeping his body straight, and thus begin to chant the Vedic praṇava.** Here the chanting of *oṁkāra* is recommended because in the beginning of transcendental realization, instead of chanting the Hare Kṛṣṇa *mahā-mantra, *one may chant *oṁkāra *(*praṇava*). There is no difference between the Hare Kṛṣṇa *mahā-mantra *and *oṁkāra *because both of them are sound representations of the Supreme Personality of Godhead. *Praṇavaḥ sarva-vedeṣu. *In all Vedic literatures, the sound vibration *oṁkāra* is the beginning. *Oṁ namo bhagavate vāsudevāya. *The difference between chanting *oṁkāra *and chanting the Hare Kṛṣṇa *mantra* is that the Hare Kṛṣṇa *mantra *may be chanted without consideration of the place or the sitting arrangements recommended in *Bhagavad-gītā *([[bg/6/11 bg 6.12 bg 6.11-12|6.11]]): > śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ nāty-ucchritaṁ nātinīcaṁ cailājina-kuśottaram **"To practice *yoga, *one should go to a secluded place and should lay *kuśa *grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place."** The Hare Kṛṣṇa *mantra *may be chanted by anyone, without consideration of the place or how one sits. Śrī Caitanya Mahāprabhu has openly declared, *niyamitaḥ smaraṇe na kālaḥ. *In chanting the Hare Kṛṣṇa *mahā-mantra *there are no particular injunctions regarding one's sitting place. The injunction *niyamitaḥ smaraṇe na kālaḥ *includes *deśa, kāla *and *pātra—*place, time and the individual. Therefore anyone may chant the Hare Kṛṣṇa *mantra, *without consideration of the time and place. Especially in this age, Kali-yuga, it is very difficult to find a suitable place according to the recommendations of *Bhagavad-gītā. *The Hare Kṛṣṇa *mahā-mantra, *however, may be chanted at any place and any time, and thus will bring results very quickly. Yet even while chanting the Hare Kṛṣṇa *mantra *one may observe regulative principles. Thus while sitting and chanting one may keep his body straight, and this will help one in the chanting process; otherwise one may feel sleepy. *— *Śrīmad-Bhāgavatam *[[sb/7/15/31|7.15.31]]* NAM 2a15: Definitions: Japa, Kīrtana, Saṅkīrtana, and Śravaṇa ### 15. Definitions: Japa, Kīrtana, Saṅkīrtana, and Śravaṇa The difference between japa and kīrtana: When a *mantra *or hymn is chanted softly and slowly, that is called *japa. *The same *mantra, *when chanted loudly, is called *kīrtana. *For example, the *mahā-mantra *(Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) when uttered very softly only for one's own hearing is called *japa. *The same *mantra, *when chanted loudly for being heard by all others, is called *kīrtana. *The *mahā-mantra *can be used for *japa *and *kīrtana *also. When *japa* is practiced it is for the personal benefit of the chanter, but when *kīrtana* is performed it is for the benefit of all others who may hear. In the *Padma Purāṇa *there is a statement: "For any person who is chanting the holy name either softly or loudly, the paths to liberation and even heavenly happiness are at once open." *— The Nectar of Devotion* The meaning of kīrtana and saṅkīrtana: The chanting process offered by Lord Caitanya for achieving love of God is called *saṅkīrtana. Saṅkīrtana* is a Sanskrit word. *Sam *means *samyak—*"complete." And *kīrtana *means "glorifying" or "describing." So complete description means complete glorification of the Supreme, or the Supreme Complete Whole. It is not that one can describe anything or glorify anything and that will be *kīrtana. *From the grammatical point of view that may be *kīrtana, *but according to the Vedic system, *kīrtana *means describing the supreme authority, the Absolute Truth, the Supreme Personality of Godhead. That is called *kīrtana.* This devotional service begins with the method of *śravaṇa. Śravaṇa *means "hearing," and *kīrtana *means "describing." One should describe, and another should hear. Or the same man himself can both describe and hear. He does not need anyone else's help. When we chant Hare Kṛṣṇa, we chant and hear. This is complete. This is a complete method. But what is that chanting and hearing? One must chant and hear about Viṣṇu, Kṛṣṇa. Not of anything else. *Śravaṇaṁ kīrtanaṁ viṣṇoḥ:* [SB 7.5.23]* *one can understand Viṣṇu, the all-pervading Absolute Truth, the Supreme Personality of Godhead, by the method of hearing. *— The Science of Self-Realization* Definition of saṅkīrtana: When a person loudly chants the glories of the Lord's activities, qualities, form, etc., it is called *saṅkīrtana. Saṅkīrtana *also refers to the congregational chanting of the holy name of the Lord. *— The Nectar of Devotion* Definition of śravaṇa: The nine processes of devotional service are as follows: 1. [*śravaṇa*] hearing the name and glories of the Supreme Personality of Godhead. *— The Nectar of Instruction Text 3* NAM 2a16: The Name of Christ ### 16. The Name of Christ The relationship of the names "Kṛṣṇa" and "Christ": **Śrīla Prabhupāda:** What is the meaning of the word *Christ? * **Father Emmanuel:** *Christ *comes from the Greek word *Christos, *meaning "the anointed one." **Śrīla Prabhupāda:** *Christos* is the Greek version of the word *Kṛṣṇa.* **Father Emmanuel:** This is very interesting. **Śrīla Prabhupāda:** When an Indian person calls on Kṛṣṇa, he often says, "Kṛṣta." *Kṛṣṭa *is a Sanskrit word meaning "attraction." So when we address God as "Christ," "Kṛṣṭa," or "Kṛṣṇa," we indicate the same all-attractive Supreme Personality of Godhead. When Jesus said, "Our Father, who art in heaven, sanctified be Thy name," that name of God was "Kṛṣṭa" or "Kṛṣṇa." Do you agree? **Father Emmanuel:** I think Jesus, as the son of God, has revealed to us the actual name of God: Christ. We can call God "Father," but if we want to address Him by His actual name, we have to say "Christ." **Śrīla Prabhupāda**: Yes. "Christ" is another way of saying *Kṛṣṭa, *and "Kṛṣṭa" is another way of pronouncing *Kṛṣṇa, *the name of God. Jesus said that one should glorify the name of God, but yesterday I heard one theologian say that God has no name—that we can call Him only "Father." A son may call his father "Father," but the father also has a specific name. Similarly, "God" is the general name of the Supreme Personality of Godhead, whose specific name is Kṛṣṇa. Therefore whether you call God "Christ," "Kṛṣṭa," or "Kṛṣṇa," ultimately you are addressing the same Supreme Personality of Godhead. **Father Emmanuel:** Yes, if we speak of God's actual name, then we must say, "Christos." In our religion, we have the Trinity: the Father, Son, and the Holy Spirit. We believe we can know the name of God only by revelation from the Son of God. Jesus Christ revealed the name of the father, and therefore we take the name Christ as the revealed name of God. **Śrīla Prabhupāda:** Actually, it doesn't matter—*Kṛṣṇa *or *Christ—*the name is the same. The main point is to follow the injunctions of the Vedic scriptures that recommend chanting the name of God in this age. *— The Science of Self-Realization* By chanting the holy name of Christ, Christians can attain the spiritual platform: **Father Emmanuel:** Kṛṣṇa cannot give permission to eat animals? **Śrīla Prabhupāda: **Yes—in the animal kingdom. But the civilized human being, the religious human being, is not meant to kill and eat animals. If you stop killing animals and chant the holy name Christ, everything will be perfect. I have not come to teach you, but only to request you to please chant the name of God. The Bible also demands this of you. So let's kindly cooperate and chant, and if you have a prejudice against chanting the name Kṛṣṇa, then chant "Christos" or "Kṛṣṭa"—there is no difference. Śrī Caitanya said: *nāmnām akāri bahudhā nija-sarva-śaktiḥ. *"God has millions and millions of names, and because there is no difference between God's name and Himself, each one of these names has the same potency as God." Therefore, even if you accept designations like "Hindu," "Christian," or "Muhammadan," if you simply chant the name of God found in your own scriptures, you will attain the spiritual platform. Human life is meant for self-realization—to learn how to love God. That is the actual beauty of man. Whether you discharge this duty as a Hindu, a Christian, or a Muhammadan, it doesn't matter—but discharge it! **Father Emmanuel:** I agree. **Śrīla Prabhupāda** [*pointing to a string of 108 meditation beads*]**: **We always have these beads, just as you have your rosary. You are chanting, but why don't the other Christians also chant? Why should they miss this opportunity as human beings? Cats and dogs cannot chant, but we can, because we have a human tongue. If we chant the holy names of God, we cannot lose anything; on the contrary, we gain greatly. My disciples practice chanting Hare Kṛṣṇa constantly. They could also go to the cinema or do so many other things, but they have given everything up. They eat neither fish nor meat nor eggs, they don't take intoxicants, they don't drink, they don't smoke, they don't partake in gambling, they don't speculate, and they don't maintain illicit sexual connections. But they do chant the holy name of God. If you would like to cooperate with us, then go to the churches and chant, "Christ," "Kṛṣṭa," or "Kṛṣṇa." What could be the objection? **Father Emmanuel:** There is none For my part, I would be glad to join you.... **Śrīla Prabhupāda: **I think the Christian priests should cooperate with the Kṛṣṇa consciousness movement. They should chant the name Christ or Christos and should stop condoning the slaughter of animals. This program follows the teachings of the Bible; it is not my philosophy. Please act accordingly and you will see how the world situation will change. *— The Science of Self-Realization* If one thinks the Hare Kṛṣṇa mantra to be sectarian (Hindu), he can sing in the Christian church, which is the same process: Kṛṣṇa specifically states that this process of Kṛṣṇa consciousness is *susukham, *very pleasant and easy to practice. Indeed, the devotional process is very pleasant; we melodiously sing with instruments, and someone will listen and also join (*śravaṇaṁ kīrtanam* [SB 7.5.23]). Of course the music should be in relation with the Supreme Lord, in glorification of Him. Hearing *Bhagavad-gītā* is also part of devotional service, and in addition to hearing it one should be eager to apply it in his life. Kṛṣṇa consciousness is a science and should not be accepted blindly. There are nine processes of devotional service recommended (hearing, chanting, remembering, worshiping, praying, serving, engaging as a servitor of the Lord, establishing friendly relations with the Lord, offering everything to the Lord). These are all easy to practice and should be joyfully performed. Of course if one thinks that *Bhagavad-gītā *and the Hare Kṛṣṇa *mantra *are part of the Hindu system and doesn't want to accept them because of this, he can nonetheless attend the Christian church and sing there. There is no difference between this process and that process; the point is whatever process one follows, he must become God conscious. God is neither Muslim nor Hindu nor Christian—He is God. Nor are we to be considered Hindu, Muslim or Christian. These are bodily designations. We are all pure spirit, part and parcel of the Supreme. *— Rāja-vidyā: The King of Knowledge* NAM 2a17: Other Instructions on the Transcendental Attributes of the Holy Name ### 17. Other Instructions on the Transcendental Attributes of the Holy Name The holy name is the life and soul of all education: **[Lord Caitanya to Svarūpa Dāmodara and Rāmānanda Rāya]: "...[chanting of the holy name] is the life and soul of all education..."** *— Śrī Caitanya-caritāmṛta *Antya-līlā *[[cc/antya/20/12|20.12]]* The vibration of Kṛṣṇa's flute is represented by the Hare Kṛṣṇa mahā-mantra: The vibration of Kṛṣṇa's flute is always prominent in the ears of the *gopīs. *Naturally they cannot hear anything else. Constant remembrance of the holy sound of Kṛṇa's flute keeps them enlightened and enlivened, and they do not allow any other sound to enter their ears.... This vibration of Kṛṣṇa's flute is represented by the Hare Kṛṣṇa *mahā-mantra.* *— Śrī Caitanya-caritāmṛta *Madhya-līlā* [[cc/madhya/21/144|21.144]]* The mahā-mantra is so attractive that people participate when it is chanted publicly: Although the *mahā-mantra *is in the Sanskrit language and many people do not know its meaning, it is still so attractive that people participate when it is chanted publicly. *— The Path of Perfection* The holy name is the essence of all bliss: **The Absolute Truth is Śrī Kṛṣṇa, and loving devotion to Śrī Kṛṣṇa exhibited in pure love is achieved through congregational chanting of the holy name, which is the essence of all bliss.** *— Śrī Caitanya-caritāmṛta *Ādi-līlā *[[cc/adi/1/96|1.96]]* The benefits of chanting cannot be taken away: It is said that the sun is taking away our duration of life—every minute, every hour, every day—but if we engage ourselves in the topics of Uttama-śloka, the topics of the Lord, that time cannot be taken away. The time one devotes in a Kṛṣṇa consciousness temple cannot be taken away. It is an asset—a plus, not a minus. The duration of life, so far as the body is concerned, may be taken; however one tries to keep it intact, no one can do it. But the spiritual education we receive in Kṛṣṇa consciousness cannot be taken away by the sun. It becomes a solid asset. Chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is a very easy thing to do. Time spent chanting cannot be taken away like time pertaining to the body. Fifty years ago I was a young man, but that time has been taken and cannot be returned. The spiritual knowledge I received from my spiritual master, however, cannot be taken away, but will go with me. Even after I quit this body, it will go with me; and if it is perfect in this life, then it will take me to the eternal abode. *— Easy Journey to Other Planets* The Hare Kṛṣṇa mantra does not require śodhana, or purification of the mantra: As enjoined in the *Hari-bhakti-vilāsa *(1.215, 219, 220): *na cātra śātravā doṣā narṇasvādi-vicāraṇā ṛkṣarāśi-vicāro vā na kartavyo manau priye * *nātra cintyo 'ri-śuddhyādir nāri-mitrādi-lakṣaṇam siddha-sādhya-susiddhāri rūpā-nātra vicāraṇā * There is *śodhana, *or purification of the *mantra, *but there is no such consideration for the Kṛṣṇa *mantra. Balitvāt kṛṣṇa-mantrāṇāṁ saṁskārāpekṣaṇaṁ na hi. *"The Kṛṣṇa *mantra* is so strong that there is no question of *śodhana*." (1.235) *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/24/331|24.331]]* NAM 2b: The Transcendental Effects of the Holy Name