Kindle Notes & Highlights
The Srimad-Bhagavatam, for example, emphasizes harinama in its beginning, middle and end.
Success in chanting depends on two factors: 1) The mercy of Kṛṣṇa. 2) A sincere endeavor to avoid aparadha.
Chanting the divine name is both the sadhya (supreme goal) and the sadhana (process to attain perfection).
Inattention while chanting is also considered an offense. In fact, Srila Bhaktivinoda Thakura says that distraction (inattention) or attraction to other things while chanting japa is the root cause of all offenses:
Instead of always remembering the lotus feet of Kṛṣṇa and thinking of His happiness, I am engaged in the search for my own happiness, in gossip and fault-finding.
Chanting the all-potent holy names of the Supreme Personality of Godhead always produces results. However, if chanting is done improperly, the results may be disastrous, and even destroy one’s chances of attaining kṛṣṇa-prema.
If one is careless in chanting and watering his bhakti creeper, some water may fall to the wayside and nourish unwanted “weeds”. These weeds (different types of anarthas) may shoot up very quickly and choke out the tiny creeper of devotion. Such improper chanting, which is called bhukti-nama or mukti-nama, waters the weeds of sense enjoyment and the desire for liberation. Thus one fails to attain the goal of suddha or prema-nama.
Only a surrendered soul saturated with devotion can utter the actual holy name.
One should chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly. (Śikṣāṣṭaka 3)
Not that by the endeavor of my tongue I am producing that sound—no. What came from the heart of a saint through my ear, entered my heart, and that forcibly appeared on my tongue, and began to dance.
In the service of Sri Guru, Gauranga and Kṛṣṇa one must follow many rules, regulations and principles. But of all these activities, the most important duty is to always chant Hare Kṛṣṇa.
“I have gone through a variety of stages of life. So I have got full experience of this material world. I don’t want it. That determination is there. Society, family, love, friendship, these nonsense, everything–out! I have tasted. I am no more interested with this material world.”
(SPC 16/4/77)
Attaining the state of constant chanting is possible for a devotee who is humble, tolerant, respects all, and never seeks personal honor.
One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.
Srila Rupa Gosvami explains that bhakti-sadhana cannot even begin without the blessings and shelter of the spiritual master.
Therefore, if one chants the Hare Kṛṣṇa maha-mantra but his life is still full of sinful activities, it will be very difficult for him to achieve the platform of loving service to the Lord. But if in spite of being an offender one chants the holy names of Gaura-Nityānanda, he is very quickly freed from the interactions of his offenses.” (Cc. Adi 8.31 p.)
One experiencing transcendental separation may also appear to be suffering externally, but internally he tastes the pinnacle of joy by directly seeing Kṛṣṇa within his heart.
Sādhana should create feelings of separation. Without separation there is no sādhana.
Calling out to Kṛṣṇa in a mood of complete dependence surely touches the Lord’s heart.
The conclusion is that we must chant Hare Kṛṣṇa and sincerely cry for the Lord’s mercy.
A devotee who is busy crying out to Kṛṣṇa, and sincerely trying to improve his japa will have no time to commit offenses.
On the other hand, a devotee, who is always afraid of making offenses and constantly dwells on them, surrounds himself with a negative aura.
One acarya advises his followers not to worry so much about offenses. He says one needs only to chant attentively with a humble heart, contemplate the meanings of the holy name, and remember Kṛṣṇa’s vraja-lilas.
“No one can give rapt attention who is not pure in mind. No one can be pure in mind who is not pure in action. No one can be pure in action who is not pure in eating, sleeping, fearing and mating. (SB 1.3.44 p.)
Intelligence (buddhi) performs the function of discriminating and making decisions.
The Supreme Lord controls every inch of creation, so if He desires He can easily control one pagala-mana, crazy mind.
The constant chanting of Kṛṣṇa’s holy names will very quickly burn up all desires, illusions, sinful thoughts and memories from the mind.
To have mental concentration one must be cheerful and peaceful. By cultivating friendship with equals, respect for seniors, compassion for juniors, and indifference toward sinners one will destroy envy, hatred and aversion, and become happy and serene.
Patience, determination, attention and interest bring success in concentration.
“By chanting the name while understanding its meaning and praying to Kṛṣṇa with tears in the eyes, gradually by Kṛṣṇa’s mercy, the chanting will advance. If this method is not followed, it will take many lifetimes to reach perfection.”
Nevertheless, the wish-fulfilling nāma bestows some paltry secondary benefits upon such chanters, but never the ultimate treasure of kṛṣṇa-prema.
The method of chanting the holy name involves deliberating on the meaning of the syllables along with sincerely crying for the Lord.
“While chanting the name you should continuously remember Kṛṣṇa’s spiritual characteristics, and also explain the meaning of the name to your mind. While recollecting the meaning and form of the name you should pray to Kṛṣṇa with a piteous cry.
To be attentive, purification of the heart is required. This means keeping silence and avoiding unfavorable talking. While chanting, one must affectionately remember the meaning of the mantra. Steadiness, patience, and attachment to chanting are all treasures of chanting.
Vaidhi-nama is chanting the holy name out of duty, fear, or under the order of sastric rules and regulations.
Thus vraja-prema compels Radha-Kṛṣṇa to continually experience union and separation in Their amorous pastimes within the Hare Kṛṣṇa maha-mantra.
The sastras state that chanting mantras and harinama will not give the full benefit unless one knows the meanings of the mantras.
While chanting japa a progressive devotee will always try to remember the meanings of the maha-mantra given by the great acaryas like Gopal Guru Gosvami, Sri Sanatana Gosvami, Sri Jiva Gosvami, Sri Raghunatha Dasa Gosvami, Visvanatha Cakravarti Thakura, Srila Bhaktivinoda Thakura and Srila Prabhupada.
“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 a servant artificially tries to imitate the all-powerful master, it is called illusion.
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, called Harā, it is established in its happy, normal condition.
One must be thoroughly convinced that there is absolutely no other shelter or source of protection in this trouble-filled world beside Lord Sri Kṛṣṇa, who is fully present in His holy name.
One should chant japa with an attitude of service and surrender–begging for Kṛṣṇa’s mercy.
To attract the Lord’s attention we shall require surrender, submission and humility.
Another wonderful way to directly associate with Srila Prabhupada is to chant the holy name while listening to his “japa tape.”
Throughout the centuries, Vaisnavas have sat before Tulasi-devi and chanted the holy names. By the causeless mercy of this pure devotee, steeped in vraja-prema, yet appearing as a humble plant, countless numbers of sadhakas have become siddhas.
While chanting japa the mind often falls into a river of thoughts, which flows rapidly into the sea of distraction. Past pleasures, faces, friends and family, material hankerings, unfulfilled dreams, and lusty desires form the waves and currents of that river.
Working a steady job, maintaining a relationship, performing bhakti-sadhana, fasting on Ekadasi, and finishing one’s rounds of harinama are Herculean tasks in this techno age of fast living and low thinking.
Enter into the four states mentioned in the tṛnad api sunicena verse (humility, tolerance, pridelessness, respecting all).
