seeing through the eyes of scriptures
Bhagavad Gita 1.21-22
Text 21-22
arjuna uvaca
senayor ubhayor madhye ratham sthapaya me ’cyuta yavad etan nirikse ’ham yoddhu-kaman avasthitan kair maya saha yoddhavyam
asmin rana-samudyame Translation
Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms.
Commentary by Srila Prabhupada
Although Lord Krishna is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. Although He had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hrishikesha, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render service to the Lord, and, similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee’s assuming the advantageous position of ordering Him than He does in being the giver of orders. Since He is master, everyone is under His orders, and no one is above Him to order Him. But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master of all circumstances.
As a pure devotee of the Lord, Arjuna had no desire to fight with his cousins and brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who was never agreeable to any peaceful negotiation. Therefore, he was very anxious to see who the leading persons present on the battlefield were. Although there was no question of a peacemaking endeavor on the battlefield, he wanted to see them again, and to see how much they were bent upon demanding an unwanted war.
Commentary by Sri Visvanatha Cakravarti Thakur
No commentary by Sri Visvanatha Cakravarti Thakur.
"Fallible and Infallible Religion"
Pradyumna (leads chanting, etc.):
arjuna uvaca senayor ubhayor madhye ratham sthapaya me 'cyuta yavad etan nirikse 'ham yoddhu-kaman avasthitan kair maya saha yoddhavyam asmin raa-samudyame [Bg. 1.21-22] Translation: "Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see who is present here, who is desirous of fighting, and with whom I must contend in this great battle attempt." Prabhupada: Senayor ubhayor madhye ratham sthapaya me acyuta [Bg. 1.21]. Before this, Krsna was addressed as Hrsikesa. Hrsikesa we have explained. Now Krsna is addressed here Acyuta. Cyuta means fallen, and acyuta means not fallen. Just like we are fallen. We are fallen conditioned souls. In this material world we have come with an enjoying spirit. Therefore we are fallen. If one keeps his position rightly, he does not fall. Otherwise he is degraded. That is fallen condition. So all the living entities within this material world, beginning from Brahma down to the small insignificant ant, they are all fallen, fallen conditioned souls. Why they are fallen? krsna bhuliya jiva bhoga vancha kare pasate maya tare japatiya dhare Fallen means when the living entities are under the clutches of this material energy. That is called fallen. Just like a man, when he is under police custody, it is to be understood that he is a criminal, he is fallen. He has fallen down from good citizenship. Similarly, we are all parts and parcels of Krsna. Mamaivamso jiva-bhuta. So as part and parcel, our position is to live with Krsna. Just like this is my finger, part and parcel of my body. The finger must remain attached with this body. When this finger is cut off and fallen, although it is finger, it is no longer as important as it was formerly when it was attached with this body. So anyone who is not attached with the service of the Supreme Lord, he is fallen. This is the conclusion. But Krsna is not fallen. If Krsna... Because He comes to reclaim us. yada yada hi dharmasya glanir bhavati bharata abhyutthanam adharmasya tadatmanam srjamy aham [Bg. 4.7] Krsna says that "I appear when there is discrepancies in the, I mean to say, occupational duties of the living entities." Dharmasya glanir bhavati. We don't translate dharma as "religion." Religion in the English dictionary, it is "a kind of faith." Faith can be changed. But dharma is a word which cannot be changed. If it is changed, it is to be understood artificial. Just like the water. Water is liquid, everyone knows. But sometimes water becomes hard, very hard, ice. So that is not the natural position of water. Artificially, on account of excessive cold or by artificial means the water becomes solid. But the real position of water is liquidity. So when we are detached from the service of the Lord, this is also unnatural, unnatural. Natural position is that we must be engaged in the service of the Lord. That is our natural position. Therefore the Vaisnava kavi says that krsna bhuliya jiva bhoga vancha kare. When a living entity forgets Krsna, forgets Krsna's position... Krsna's position... Krsna says, bhoktaram yajna-tapasam sarva-loka-mahesvaram: [Bg. 5.29] "I am the proprietor, I am the enjoyer." This is the Krsna's position. He never falls down that position. Krsna is enjoyer. He keeps always that position. He never falls down. He never comes to the position of being enjoyed. That is not possible. If you want to bring Krsna on the position of being enjoyed, then you are defeated. Being enjoyed means keeping Krsna in front, I want to get some profit of sense gratification. That is our unnatural position. Krsna will never agree. Krsna will never agree. Krsna cannot be enjoyed. He is always enjoyer. He is always the proprietor. So krsna bhuliya jiva means when we forget this position of Krsna, that He is the Supreme Enjoyer, He is the supreme proprietor... This is called forgetfulness. As soon as I think that "I am enjoyer, I am proprietor," this is my fallen stage. Krsna bhuliya jiva bhoga vancha kare. Then japatiya dhare, maya, immediately maya captures. Therefore a conditioned soul, fallen conditioned soul, is struggling for existence. He is trying to be enjoyer, he is trying to be proprietor. That is his artificial way of life. Just like if a woman wants to become a man, that is her artificial position. She may dress herself as a man, just like in the western countries sometimes we see woman is artificially dressing like man, with hat, coat, man, riding on horse. That is artificial. So similarly, our position here in this material world is artificial. We are trying to imitate a man. Actually the living entities are described in the Bhagavad-gita, prakrti. Prakrti means woman. And purusa means man. So the living entities are never described as purusa. Purusa is Krsna. Purusa sasvata. When Arjuna said, param brahma param dhama pavitram paramam bhavan, purusam sasvatam adyam... [Bg. 10.12]. Purusam sasvatam. Krsna is always purusa. God cannot be female. God is always male, purusa. And we are prakrti. That is described in the Bhagavad-gita. Apareyam itas tu viddhi me prakrtim para. After describing the material energy, bhumir apo analo vayuh, earth, water, air, fire, this material.... This is also female, prakrti. Female means.... In India we have got little experience. The female is always controlled. Female is never given the position of controller. Nowadays it is going on. Just like Indira Gandhi, she has given the position of controller. This is artificial. In the history of India, greater India, Mahabharata, you will never find that a woman has been given a position of controller. No. It is not possible. We have to take things from the sastra. In the Bhagavad-gita also woman's position has been equated with sudra. Striyah sudras tatha vaisyas te 'pi yanti param gatim. So position must be ascertained. But this position is artificial. Here either woman or man, they are in artificial position. Because a woman may be in women's dress, but her mind is like man. She also wants to enjoy. And the others, the so-called man.... The so-called man is also not man; he is woman. Prakrti. Apareyam itas tu viddhi me prakrtim para. Prakrti. As the earth, water, air, fire, sky, they are also controlled, the supreme controller is Krsna, similarly, the so-called man or woman in this material world, they are also controlled. Nobody can say that "I am not controlled." Who is here? You must be controlled. Therefore we see two prakrtis: para prakrti and apara prakrti. But all of them are controlled; none of them are the controller. And that is the difference between purusa and prakrti. Purusa means controller. And prakrti means controlled. Purusa means predominator, and prakrti means predominated. This is the difference. So Krsna does not fall from his position of predominator. Therefore He is addressed as Acyuta, Acyuta. Senayor ubhayor madhye ratham sthapaya me acyuta [Bg. 1.21]. Another meaning of Acyuta... Krsna is the Supreme Personality of Godhead, and Arjuna knows that "I am not controller; I am controlled." He is devotee, he knows his position. Therefore he is now trying to control Krsna. He is ordering Krsna. Senayor ubhayor madhye ratham sthapaya: "My dear Krsna," he is not addressing as Krsna -- Acyuta, "now you place my chariot between the two parties." This is ordering. That means Arjuna becoming controller. And Krsna becoming controlled. Just the opposite. Therefore Arjuna knows his subordinate position and he is ordering to Krsna. So indirectly he is begging to be excused: "My dear Krsna, I cannot order You. Order must come from You. But because You promised to carry out my order, You wanted to become my chariot driver, therefore I am ordering. Therefore I am ordering. I am not in position of ordering to You and You promised to carry out my order, and I think You are fixed up in Your that promise. Therefore I am asking you, Acyuta. You don't fall from Your promise." This is the... senayor ubhayor madhye ratham sthapaya me acyuta. What is the number of verse? Devotee: Page forty-eight. Prabhupada: Forty-eight? The next point is that Arjuna wanted to see with whom he had to fight. He had no desire to fight. That will be explained. He was fighting unwillingly. Unwillingly. Because he is a Vaisnava, unnecessarily he does not want to kill, although he is ksatriya. It is his duty. Whenever there is discrepancy, killing, as representative of Krsna... Krsna has got two business. Paritranaya sadhunam vinasaya ca duskrtam [Bg. 4.8]. He has got two businesses. One business is to give protection to the devotees, sadhu, sadhu. Sadhu means devotee. Sadhu does not mean simply by changing dress, saffron color, and smoking beedies. That is not sadhu. Sadhu means devotee. One who is devotee... That is explained in many sastras. Sadhavah sadhu-bhusanam. Sadhu-bhusanam. titiksavah karunikah suhrdah sarva-bhutanam ajata-satravah santah sadhavah sadhu-bhusanah This is the qualification of sadhu. Sadhu is titiksava, tolerates all kinds of miserable conditions. He is sadhu. Because this is a place of miserable condition. A sadhu learns how to tolerate. Sadhu is never disturbed. Yasmin sthito gurunapi duhkhena na vicalyate. A sadhu, who has got the shelter of Krsna, if he is placed in the severest type of dangerous condition, he is never disturbed. Just like Prahlada Maharaja, his father was putting him in so many dangerous conditions, even he was supplying with poison. He knew that "My father has given me poison to drink. All right, let me drink. If Krsna likes, He will save me. I am now put into such dangerous position. I have to drink. Father is giving poison. Who can check?" And such a big powerful Hiranyakasipu. The mother cried, requested... He forced the mother, Prahlada's mother, "Give your son this poison." So she begged so much, but he was a rascal demon. "No, you must give." So the mother knew, the son knew that the rascal father is giving this poison. What can he do, a small child? "All right, let me drink." Gurunapi duhkhena na vicalyate. He is not agitating. "All right, if Krsna likes, I will live." This is the position of sadhu. He is not disturbed. Titiksavah. In all circumstances, he is tolerant. That is sadhu. Sadhu does not become disturbed. Titiksavah. At the same time, karunikah. He is himself disturbed, but he is merciful to others. Just like Jesus Christ. He is being crucified, and still he is merciful: "God, these people do not know what they are doing. Please excuse them." This is sadhu. He is personally being disturbed by the demons, but still, he is merciful to the general people. They are suffering for want of Krsna consciousness. So even up to the point of death, he is trying to preach Krsna consciousness. "Let the people be benefited. Eh, what is this material body? Even if I am killed, I am not killed. This body is killed, that's all." This is sadhu. Titiksavah karunikah. In one side he is tolerant, and other side, merciful. In the material world, when one man is disturbed, he cannot do any beneficial work to any others. He is disturbed. "No, I am very much disturbed. Don't talk with me." No. But sadhu still goes on benefiting the people in general. Titiksavah karunikah. And what kind of benefit? The so-called rascals humanitarian work? No. Suhrdam sarva-bhutanam [Bg. 5.29]. He is beneficial to all kinds of living entities. Not this rascaldom, daridra-narayana. Just like one rascal has manufactured this daridra-narayana. The poor man has become Narayana, and the goat Narayana is killed for their feeding. Not this kind of sadhu. Suhrdam sarva-bhutanam. A sadhu will not allow any kind of killing. See in the Christian religion, it is first injunction is "Thou shalt not kill." If you want to become religious... They are simply killing, and still, they are claiming "Christian." What kind of Christian? Simply their business is killing. So it is very difficult to find out a Christian, although they are claiming, I am "Christian." It is very difficult. Because their business is killing. And Lord Jesus Christ ordered, first order is, "Thou shalt not kill. Thou shalt not covet." Who is following? So sadhu is suhrdam sarva-bhutanam. Why he should allow animal killing? They are also living entities, but for their benefit, the so-called sadhu says, "The animal has no soul." What is this nonsense? Animal has no soul? Why? What is the difference between animal and man? What are the symptoms of possessing the soul? They are all equal. The man also eats, the animal also eats. The man also sleeps, the animal also sleeps, the man also have sex life, the animals also have sex life. The man also defends, the animals also defends. So where is the deficiency that you say that the animal has no soul? Imperfect knowledge. Or making adjustment for their own benefit. Now they are making correction: "Thou shalt not kill," "Thou shalt not murder." That means it will come to human being. But the actual commandment is "Thou shalt not kill." But these Christian people, they are making some amendment, "Thou shalt not murder." Because murder will apply to the killing of human beings. But Lord Jesus Christ never said like that. "Thou shalt not kill." It is applicable both for human being and for animal or even for trees. Unnecessarily you cannot kill. That is sadhu. Suhrdam sarva-bhutanam [Bg. 5.29]. "Don't kill my brother, but you can kill my neighbors." Not like that. He is not sadhu. Sadhu is kind to all living entities. Krsna consciousness means to become kind to everyone. Therefore we say, "No meat-eating." Meat-eating means killing the animals. Killing the animals. Why you shall kill animals? You have to take Krsna prasadam. Patram puspam phalam toyam yo me bhaktya prayacchati, tad aham asnami [Bg. 9.26]. Krsna says... Krsna is God. He can eat everything, everything. Krsna ate fire, you know. There was forest fire in Vrndavana. All the cowherds boys they became very much frightened, "Krsna." "Yes, I'm ready." He ate up all the fire. So for Krsna He could eat anything He likes. He is God. But still, He recommends, patram puspam phalam toyam yo me bhaktya prayacchati. Why? Because we have to take Krsna's prasadam, so therefore He is recommending, "These things you can give Me." Patram puspam phalam toyam. So that is our food. We are devotees of Krsna. We are meant for eating the remnants of foodstuff offered to Krsna. That is our... Jihva, tara madhye... If you want to conquer the tongue, then you fix up your mind that you shall not take anything which is not offered to Krsna. Then your tongue will be controlled. Tara madhye jihva ati lobhamaya sudurmati. Tongue is the bitterest enemy of the living being. The tongue is dragging. Jihva. "Kindly give me this immediately. Kindly give me this wine immediately. Kindly give me this tea immediately. Kindly give me this cigarette immediately. Kindly give me this meat." Why? Control. Krsna says, patram puspam phalam toyam. So we have to take prasadam, eat Krsna prasadam. Then naturally the other things will be negativated. This is the position. Suhrdam sarva-bhutanam [Bg. 5.29]. So if all human beings become vegetarian, not vegetarian, but eater of the Krsna's prasadam, all these liquor house and slaughterhouse and brothels will be closed. This is Krsna consciousness movement. We want to close these nonsense places of sinful life: brothels, illegitimate sense gratification, sex relationship, prostitution. If we are embarrassed with this sinful life, there is no possibility of becoming again acyuta. We remain cyuta, fallen. We remain fallen. It is not so easy thing that "I do everything, whatever I like." Some rascals preach that "Oh, religion has nothing to do with your eating. You can eat anything you like, and still you become a religious man." This is all nonsense. Nobody can become religious man if he is attracted by sinful activities. It is not possible. You must stop sinful activities. That is first condition. Otherwise you cannot understand what there... People... Perhaps, in this Krsna conscious, except this Krsna conscious movement, all rascals, they do not know what is God. They have no clear conception of God. Because they are sinful. We can give the name, address and everything of God, clear conception, not vague idea, "God may be like this, God may be like that." Why maybe? He is God. venum kvanantam aravinda-dalayataksam barhavatamsam asitambuda-sundarangam kandarpa-koti-kamaniya-visesa-sobham govindam adi-purusam tam aham bhajami [Bs. 5.30] Clear conception. The sastra, Brahma-samhita, clear description of God, venum kvanantam. He is playing on flute. It is not that the Muralidhara, Syamasundara, Krsna, has been imagined by some poet. No, it is described in the sastra, the form of the Lord. He is busy in playing flute, venum kvanantam. Aravinda dalayataksam [Bs. 5.30], His eyes are just like petals of the lotus flower. Venum kvanantam aravinda, barhavatamsa, there is a peacock feather on His head. Kandarpa-koti-kamaniya-visesa-sobham [Bs. 5.30], and He is so beautiful that His beauty can cut down thousands of Cupids. Cupid is supposed to be the most beautiful in this material world. Kandarpa-koti-kamaniya-visesa-sobham govindam adi-purusam tam aham bhajami [Bs. 5.30]. Clear conception. This is the description of God in the sastra. And when God came, Krsna came on this planet, the same description. He is playing on flute, He has got the feather, peacock feather. So this painting of Krsna is not an artist's imagination. It is exactly the form. So here is the form of the Lord. Here is the name of the Lord. Here is the activities of the Lord. This is clear conception. A sadhu knows what is God. Or sadhu cannot know. They are thinking, "God must be like this, God may be like this, He must be a very old man," because adi-purusa. He is the first living... In this way... So you cannot create God by imagination. That is not possible. God is God, always. You have to know simply what is God. He is never cyuta. God never becomes fallen down from His original position. The original position is, God describes Himself, mattah parataram nanyat: "There is no more superior authority than Me." That is God. One, if he is controlled, how he can be God? The supreme controller is God, the supreme controller is Krsna. Isvarah paramah krsnah [Bs. 5.1]. Isvarah means controller, and paramah means supreme. And who is that? Krsna. Krsna says also, mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7]. So He is acyuta. He keeps His position. He never falls down. We are all fallen souls. Because our position, our Acyuta position is to serve Krsna. Because we are part and parcel of Krsna. The same example: Just like this finger is part and parcel of my body. Its business is to serve the body. That is the business. There is no other business. A finger can pick up a rasagulla and keep it here. The finger cannot eat. Similarly, we cannot eat directly. That is our diseased condition. We have to offer Krsna. When Krsna eats, if we eat that, then we become energized. Just like you rasagulla put into the mouth. When it goes to the stomach, the finger immediately becomes reddish. The finger enjoys. Not only the finger, the eyes enjoy, the legs enjoy, because the energy is distributed. Directly we cannot be energized by eating. We must eat Krsna's prasadam. This is principle. Jivera svarupa haya nitya krsna dasa [Cc. Madhya 20.108-109]. So if we serve Krsna, that is our Acyuta position. If we deny to serve Krsna, that is vicyuta, fallen condition. Acyuta and vicyuta. So to become Krsna conscious means acyuta-gotra. Acyuta-gotra. Gotra, perhaps you do not know. Gotra is the family tradition. According to Vedic civilization, everybody has got gotra. Gotra means of the same family, of rsis, gotra, from the rsis. So we have to become acyuta-gotra, again belonging to the family of Krsna. Now we are fallen. Therefore we have forgotten that we belong to the family of Krsna. When we revive our consciousness, Krsna consciousness, that "I belong to the Krsna's family..." Krsna is not alone, eko bahu syama. He wants to enjoy. So we are family members of Krsna, not void. That is another rascaldom. Why Krsna should be alone? He is so powerful, He is so opulent, have you got any experience that a powerful person, opulent person is alone? Where is that example? Any rich man, any powerful man, any king, any lord, oh, he has got so many associates. So how Krsna can be alone? Krsna is never alone. Therefore you will find always Krsna with the gopis, Krsna with the cowherds boys, Krsna with Arjuna. Krsna is never alone. So these are the conditions of becoming acyuta. So Arjuna knows all these things because he is a devotee. Therefore particularly he is addressing Krsna, senayor ubhayor madhye ratham sthapaya me acyuta. That's all right. Thank you very much. (end) >>> Ref. VedaBase => Bhagavad-gita 1.21-22 -- London, July 18, 1973
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© 2001 The Bhaktivedanta Book Trust International. Used with permission.
Comment: This made me meditate on verses from SB 6 chapter 2 about the holy name
Lord Caitanya has stated in Prema Vaivarta:
The Holy Name destroys all sins
“One of the inherent characteristics of the holy name is that It destroys all sins. Hear first the different, authoritative conclusions on the subject. Take note of Ajamila, the example of a sinner, who on his deathbed unconsciously called out, 'Narayana', the Supreme Lord's name. The innumerable sins he had committed in countless lives were immediately absolved.
ayam hi krita-nirveso janma-koty-amhasam api
yad vyajahara vivaso nama svasty-ayanam hareh
(Bhag. 6.2.7)
“Ajamila had already atoned for all his sinful actions. Indeed, he has atoned not only for sins performed in one life but for those performed in millions of lives, for in a helpless condition he chanted the holy name of Narayana. Even though he did not chant purely, he chanted without offenses, and therefore he is now pure and eligible for liberation.
“The most heinous offenses like murdering a woman, a king, a cow or a brahmana; taking intoxicants, cohabiting with guru's wife, betraying a friend, stealing, etc. are easily condoned simply by chanting the holy name. Once one is purified of his sins, he becomes attracted to Lord Krishna. In this way the holy name guides the living entity to his penultimate spiritual goal.
stenah sura-po mitra-dhrug brahma-ha guru-talpa-gah
stri-raja-pitri-go-hanta ye ca patakino 'pare
sarvesham apy aghavatam idam eva sunishkritam
nama-vyaharanam vishnor yatas tad-vishaya matih
(Bhag. 6.2.9-10)
“The chanting of the holy names of Lord Vishnu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brahmana, or for one who indulges in sex with the wife of his guru, or another superior. It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Vishnu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, 'Because this man has chanted My holy name, My duty is to give him protection.'“
Penances and vows are insignificant activities compared to chanting
“Observing penances and vows like candrayana-vrata strictly according to scriptural injunctions cannot completely eradicate the sins a sinner commits. Yet, by chanting Lord Krishna's name even once, one becomes totally free from all sins.
na nishkritair uditair brahma-vadibhis
tatha visuddhyaty aghavan vratadibhih
yatha harer nama-padair udahritais
tad uttamasloka-gunopalambhakam
(Bhag. 6.2.11)
“By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari. Although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame, qualities, attributes, pastimes and paraphernalia.
“Even if the holy name is chanted unconsciously, jokingly, simply for entertainment, or neglectfully, the most grievous sins are absolved, and he enters the spiritual realm of Vaikuntha, lying beyond the jurisdiction of Yamaraja, the god of death.
sanketyam parihasyam va stobham helanam eva va
vaikuntha-nama-grahanam aseshagha-haram viduh
(Bhag. 6.2.14)
“One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly (to indicate something else), jokingly, for musical entertainment, or even neglectfully. This is accepted by all learned scholars of the scriptures.
patitah skhalito bhagnah sandashtas tapta ahatah
harir ity avasenaha puman narhati yatanah
(Bhag. 6.2.15)
“If one chants the holy name of Hari and then dies because of an accidental misfortune, such as falling from the top of a house, slipping and suffering broken bones while travelling on the road, being bitten by a serpent, being afflicted with pain and high fever, or being injured by a weapon, one is immediately absolved from having to enter hellish life, even though he is sinful.
ajnanad athava jnanad uttamasloka-nama yat
sankirtitam agham pumso dahed edho yathanalah
(Bhag. 6.2.18)
“As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly or unknowingly, burns to ashes without fail all the reactions of one's sinful activities.
vartamanan tu yat papam yad bhutam yad bhavishyati
tat-sarvam nirdahaty asu govinda-kirtananalah
(Laghu-bhagavatamrita)
“The holy name is the only real friend of the living entity. By chanting the holy name of Govinda, Krishna one very easily uproots all sinful reactions that have been accumulated not only in this lifetime but also those of many past lives and which are yet to mature into fruition.
sada drohaparo yas tu sajjananam mahitale
jayate pavano dhanyo harer-namanukirtanat
(Laghu-bhagavatamrita)
“An offense committed against a saintly person is a serious crime, and only by chanting the holy name of Krishna can one atone for it.
“The scriptures have amply described the various forms of prayascitta (rituals for atonement of sins). However, all of these ritualistic activities are inconsequential compared to the chanting of the holy name.
vasanti yani kotis tu pavanani mahitale
na tan tat-tulyam yanti krishna-namanukirtane
(Kurma Purana)
“The process of chanting the holy name has the power to eradicate all the accumulated and sinful reactions and much more, so much so that the holy name can absolve more sinful reactions than one is at all capable of committing.
namno 'sya yavath saktih papa-nirharane hareh
tavat kartum na saknoti patakam patakh janah
(Kurma Purana)
“It is impossible to commit such volumes of sinful activities in this age of Kali that cannot be eradicated by the chanting of the holy name of Govinda.
tan nasti karmajam loka- vag-jam manasam eva va
yan na kshapayete papam kalau govinda-kirtanam
(Skanda Purana)
“The scriptures proclaim unequivocally that the holy name is the only cure for all diseases. O residents of Vrindavana, I say it is true, trust Me. Just chant the name of Govinda, Acytutananda, Krishna! Chant the holy name out for Madhusadan feeling from the heart with tears flowing from the eyes and rid yourself of all material disease and sufferings.
acyutananda-govinda- namoccarana-bhasitah
nasyanti sakala rogah satyam satyam vadamy aham
(Brihan-naradiya Purana)
“Chanting the holy name constantly can purify even the most fallen sinner, and after he becomes purified, he in turn is to be counted amongst the saintly persons who can purify others by his association.
mahapataka-yukto 'pi kirtayan manisam harim
suddha-antahkarano bhutva jayate pankti-pavanah
(Brahmanda Purana)
“All dreadful fears and sufferings, like severe sickness, the fear of capital punishment, etc. are easily quelled by chanting Lord Narayana's holy name.
maha-vyadhi-samacchano raja-badhopa-piditah
narayaneti samkirtya niratanko bhaven narah
(Vahni Purana)
“The chanting of the holy name drives away all diseases, sufferings, distressful conditions and inauspicious situations.
sarva-roga-upasamanam sarva-upadrava-nasanam
santidam sarva-aristanam harer-nama-anukirtane
(Brihan-naradiya Purana)
“As a strong wind disperses the clouds of gathering gloom, and the rising sun's first rays dispel darkness, similarly chanting of the holy name countervails against all calamities by its own unlimited potency. This is clearly explained by Shrila Vyasadeva in the Shrimad-Bhagavatam.
sankirtamano bhagavan anantah
srutanubhavo vyasanam hi pumsam
pravisya cittam vidhunoty asesam
yatha tamo 'rko'bhramivati-vatah
(Bhag. 12.12.48)
“When people properly glorify the Supreme Personality of Godhead or simply hear about His power, the Lord personally enters their hearts and cleanses away every trace of misfortune, just as sun removes the darkness or as a powerful wind drives away the clouds.”
“A person deeply afflicted by poverty, hopelessness, despondency, weakness of mind, fear and serious diseases and distress can rarely see the redeeming rays of hope, but if he simply chants 'Narayana', 'Hari', he will certainly be released from this intolerable misery and experience unlimited happiness.
arta vishannah sithilas ca bhita
ghoreshu ca vyadhishu vartamanah
sankirtya narayana-sabdam ekam
vimukta duhkhah sukhino bhavanti
(Vishnu-dharmottara)
“The holy name of Vishnu, Krishna, possesses inconceivable power and potency. By chanting the holy name, all evil spirits, ghosts, demons and monsters etc. flee in fear, putting an end to the living entities' extreme trepidations. Chanting removes all inauspiciousness, tribulations, hunger, thirst, confusion, and so on.
“After knowing all these facts about the name's potency, if one is still in doubt about Its efficacy, then he will not achieve any success in chanting. Another esoteric point about the holy name the devotees must be aware of is that one receives the mercy of the holy name only by increasing one's faith and not by faithless doubting.
kirtanad-deva-devasya vishnoramita-tejasah
yaksa-raksasa-vetala- bhuta-preta-vinayakah
dakinyo-vidravanti sma ye tathanye ca himsakah
sarva natha-haram tasya- nama-sankirtanam smrtam
nama-sankirtanam krtva kshut trit praskhalitadishu
viyogam sighram-apnoti sarvanarthaima samsayah
(Vishnu-dharmottara)
“I see that Kali-yuga is like a black, poisonous snake with a gaping mouth and fangs. But please be unperturbed dear devotees and listen with faith. Once the holy name of the Lord is being chanted, it is like igniting a forest fire which will burn to ashes the poisonous snakes within the forest.
kali-kala kusarpasya tiksna-damstrasya ma bhayam
govinda-nama-danena dagdho yasyati bhasmatam
(Skanda Purana)
In this dark age of Kali-yuga, sincere devotees of the Supreme Lord should leave aside all other means for liberation and take full shelter of the holy name. This is their real responsibility and duty. There is unlimited bliss in chanting the different names of Krishna: Hari, Kesava, Govinda, Vasudeva and Jaganmaya. For one who chants constantly with unflinching faith, he remains unaffected by the reverses of Kali-yuga, because his heart has become purified by chanting.
hari-nama para ye ca ghore kali-yuge narah
te eva kritakrityas ca na kalir badhate hi tan
hare kesava govinda vasudeva jaganmaya
itirayanti ye nityam na hi tam badhate kalih
(Brihan-naradiya Purana)
“An abominable sinner a fit resident of hell, can easily become a devotee of the Lord by chanting Krishna's name. Thus he can enter into the highest spiritual abode of the Lord.
yatha tatha harer nama kirtayanti sma narakah
tatha tatha harau bhaktim- ucvahanto udivam yayuh
(Nrisimha Purana)
“Prarabdha, or unmanifested reactions of sinful activities committed in a previous life, can be counteracted only by means of chanting the holy name.
“This result cannot be achieved by pursuing speculative knowledge or performance of fruitive activity. In fact, it is impossible to break free from the entanglement of karma (results of actions) without the help of the chanting process. Final liberation, therefore is unattainable through other processes. The kind of liberation the holy name offers to the living entity will never again allow him to be induced to perform fruitive activities, but will rather make him transcend illusion and the three material modes.
natah param karma-nibandha-krintanam
mumukshatam tirtha-padanukirtanat
na yat punah karmasu sajjate mano
rajas-tamobhyam kalilam tato 'nyatha
(Bhag. 6.2.46)
“Therefore one who desires freedom from material bondage should adopt the process of chanting and glorifying the name, fame, form and pastimes of the Supreme Personality of Godhead, at whose feet all the holy places stand. One cannot derive the proper benefit from other methods, such as pious atonement, speculative knowledge and meditation in mystic yoga; because even after following such methods one takes to fruitive activities again, unable to control his mind, which is contaminated by the base qualities of nature: namely passion and ignorance.
“If a person who is in a death stupor, suffering acutely in a state of coma, somehow-unconsciously or otherwise-chants Krishna's name, the bonds of karmic reaction that bind him are severed, and he attains the supreme goal. In Kali-yuga such liberation is unobtainable by any other methods.
yan-namadheyam mriyamana aturah
patan skhalan va vivaso grinan puman
vimukta-karmargala uttamam gatim
prapnoti yakshyanti na tam kalau janah
(Bhag. 12.3.44)
“Terrified, about to die, a man collapses on his bed. Although his voice is faltering and he is hardly conscious of what he is saying, if he utters the holy name of the Supreme Lord he can be freed from the reaction of his fruitive work and achieve the supreme destination. But still people in the age of Kali will not worship the Supreme Lord.
“The holy name should be chanted with sincere faith and devotion and without envy. Krishna then forgives all of his countless offenses. As for the unfortunate soul who does not believe in the holy name, the gates of liberation remain always closed to him.
mama namani loke'smin sraddhaya yas tu kirtayet
tasyaparadha-kotistu kshamamy evam na samsayah
(Vishnu-yamala)
“Discrepancies that arise while pronouncing Vedic hymns and following regulative principles of ritualistic activities in regard to time, place and paraphernalia are all rectified by chanting the holy name, and thus one experiences unlimited joy. Chanting is the most important of all spiritual activities, so if one takes shelter of the holy name he will automatically achieve perfection in all other devotional endeavours.
mantratas tantratas chidram desa-kalarha-vastutah
sarvam karoti nischidram anusankirtanam tava
(Bhag. 8.23.16)
“There may be discrepancies in pronouncing the mantras and observing the regulative principles, and moreover there may be discrepancies in regard to time, place and paraphernalia. But when Your Lordship's holy name is chanted, everything becomes faultless.
“The holy name is the essence of the Vedas, and far superior to it, anyone who doubts this faces constant misery. Pranava (the sound om) is one of Krishna's names; the Vedas have emanated from this seed sound om, spoken first by Lord Brahma. One who continuously chants Lord Hari, Krishna's name, is considered to have mastered the four Vedas.
rig-vedo hi yajur-vedah samavedapy'tharvanah
adhitastena yenoktam harir ity akshara-dvayam
(Vishnu-dharmottara)
“What prompts you to undertake the tedious study of the four Vedas, namely, Rg, Sama, Yajur and Atharva? Simply go on chanting, “Govinda, Govinda!” That is all that is required to achieve perfection.
ma rco ma yajus tata ma sama patha kincana
govindeti harermama geyam gayasva nityasah
(Skanda Purana)
“Each name of Lord Vishnu is greater and more potent than the entire Vedas; and Lord Rama's name alone is superior to a thousand names of Lord Vishnu.
vishnor-ekaika-namapi sarva-vedadhikam matam
tadrk nama-sahasrena rama-nama-samamsmrtam
(Padma Purana)
“The spiritual result one obtains from chanting a thousand names of Vishnu three times is attained by chanting Lord Krishna's holy name once.
“Dear devotees of the Lord, please continuously chant, 'Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, he!' And also chant, 'Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare; Hare Rama, Hare Rama, Rama Rama, Hare Hare'.
This mantra consisting of sixteen names is perfect in every respect, and chanting this mantra gives one the highest benefit and perfection in spiritual life.
sahasra-namnam punyanam trir-avrittya tu yat phalam
ekavrittya tu krishnasya namaikam tat prayacchati
(Brahmanda Purana)
Why undertake so many inconveniences that automatically accompany pilgrimages simply to gain some piety, when by constantly chanting Hare Krishna, wherever you are situated, you can accrue the results of all pious activities?
“For one who continually chants the Lord's holy name there is no extra spiritual benefit by visiting even such holy places as Kurukshetra, Kasi, Pushkara, etc.
kurukshetrena kim tasya kim kasya pushkarena va
jihavagrete vasati yasya harir-ity-aksara-dvayam
(Skanda Purana)
“The spiritual value of Hari kirtana is far superior to even circumambulating many thousands of holy pilgrimages.
tirtha-koti-sahasrani tirtha-koti-satani ca
tani sarvany-avapnoti vishnor-nama-anukirtanat
(Vamana Purana)
On a visit to the holy land of Kurukshetra the powerful sage Visvamitra once said, that he had heard the names of many holy places of pilgrimage in the material universe but none of them possessed even one millionth of the spiritual potency contained in the chanting of the holy name. This statement is of utmost value to everyone.
visrutani bahuny eva tirthani bahudhani ca
koty amsena api tulyani nama-kirtanato hareh
(Visvamitra-samhita)
“What is the necessity for studying such voluminous works as the Vedic literature and its corollaries? And why do people visit innumerable holy pilgrimage sites? One who truly desires to liberate his soul from illusion, let him constantly chant Lord Govinda's (Krishna's) holy name.
kitanta veda-agama-satra-vistarais-tirthair-anekair api kim paryojanam
yady atmano vanchasi mukti-karanam govinda govinda iti sphuratam rata
The chanting of the holy name is the highest spiritual activity, far superior to all other pious activities. One who chants with this realisation is automatically executing all other prescribed religious duties. Pious activities like giving lakhs of cows in charity on solar eclipses; residing in Prayaga in the month of Magha (December-January) and observing strict vows and baths; performing countless sacrifices and disbursing mountains of gold are not equivalent to a minute fraction of a fraction of the spiritual potency of chanting the holy name.
go-koti-danam grahane khagasya
prayaga-gangodake kalpavasah
yajnayutam meru-suvarnadanam
govinda-kirtanerna samam satamsaih
(Laghu-bhagavatamrita)
“Even if hundreds of altruistic works are performed for the benefit of the general's welfare, all such activities are mundane activities according to the scriptures. The chanting of the names of God alone can actually give complete liberation from this material world. Every other activity is insignificant in comparison.
there is a website by HH Bhakti Tirtha Swami and has some simple but sublime teachings about the holy name based on Harinama Cintamani.
I believe it can help many new devotees that struggle chant even minimum 16 rounds
your servant
Paramananda das
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