LORD VISHNU

Lord Vishnu

By Stephen Knapp

    

  Lord Vishnu is the all-pervasive Lord who expands into everything. He is the maintainer of the universe and the complete cosmic creation. He is called Vishnu because He overcomes all.¹ He represents sattva-guna, or the mode of goodness by which everything is sustained. He is also called Narayana, which means the shelter, resting place or ultimate goal of all living entities. It also means the one whose abode is the causal waters (Karana Ocean), and one who lives in the hearts of all living beings. It is this sattva nature which gives the living beings the tendency to grow toward a higher truth, the light, a more cohesive and intense reality. In this sense, Lord Vishnu is also called Hari, or one who removes the darkness of illusion. This illusion ultimately means the idea that the living beings live separate from, or without connection to, the Lord.

       References to the glories of Lord Vishnu are found in such early books as the Rig-veda. Many of them are in relation to His form as Vamanadeva, the dwarf incarnation who begged for only three steps of land from Bali Maharaja and with those three steps covered the whole universe. A few of these verses are as follows:

       “The gods be gracious unto us even from the place whence Vishnu strode, through the seven regions of the earth. Through all this strode Vishnu; thrice His foot He planted, and the whole was gathered in His footstep’s dust. Vishnu, the Guardian, He whom none deceiveth, made three steps; thenceforth establishing His high decrees. Look ye on Vishnu’s works, whereby the Friend of Indra, close-allied, hath let His holy ways be seen. The princes evermore behold that loftiest place where Vishnu is, laid as it were an eye in heaven. This, Vishnu’s station most sublime, the singers ever vigilant, lovers of holy song, light up.” (Rig-veda, 1.22.16-21)

       A similar reference to Lord Vishnu’s abode and His pastime as Vamanadeva is found in the Rig-veda (1.154.1-5). A few of the verses read as follows: “Him whose three places that are filled with sweetness, imperishable joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. May I attain to His well-loved mansion where men devoted to the Gods are happy. For there springs, close akin to the Wide-Strider, the well of meath in Vishnu’s highest footstep.” 

       Another quote that shows Lord Vishnu’s superiority over the demigods reads like so: “Far-shining, widely famed, going Thy wonted way, fed with the oil, be helpful, Mitra-like, to us. So, Vishnu, even the wise must swell Thy song of praise, and he who hath oblations must pay thee solemn rites. He who brings gifts to Him, the Ancient and the Last, to Vishnu who ordains, together with His spouse [Lakshmi], who tells the lofty birth of Him, the Lofty One, shall verily surpass in glory even his peer... The Sovran Varuna and both the Asvins wait on this the will of Him who guides the Marut host. Vishnu hath power supreme and might that finds the day... ”²

       Lord Vishnu is often portrayed resting on the huge serpent of Sesha. We see that the thousand heads of Sesha are all turned inward, representing a tranquil mind, and looking toward the Absolute Truth of Lord Vishnu. Lord Vishnu is also seen in the yogic sleep called yoga-nidra. The yoga-nidra (yoga or the root yuj meaning to connect or join) is a cosmic sleep wherein the Lord is focused on the Infinite Reality of His own identity.

       Lord Vishnu is also seen standing on the whirl of a lotus flower with four hands, which represent the four directions and indicates His absolute power in the four corners of the universe. Each hand holds an item, such as a disc, lotus, conch, and mace. Of the four items, the conch represents the five universal elements. When the conch is blown, it is said to produce a sound related to the original vibration of universal creation. The Lord also blows His conch in calling everyone to turn to the higher reality rather than remaining in the darkness of material existence. This calling is the inner voice which nudges all beings of conscience to seek the Absolute Truth. If man does not heed the call, then the Lord may still use His conch to cut asunder the ego and material attachments of those who do not turn toward the spiritual path.

       The disc or chakra signifies the universal mind or awareness.³ It rids all darkness wherever it appears, and thus shows the path to higher awareness. The disc is called Sudarshan, the limitless power and light that destroys all forms of ignorance. Thus, Lord Vishnu allows it to cut off the heads of envious demons. It has six spokes and shows the revolving nature of the universe (maya) around an unmoving and changeless center. The Sudarshana Chakra, when shown alone, is often viewed as a person with four, eight, or sixteen arms, holding such items as a bow, arrow, trident, noose, and a poker. These are said to represent the will and power of the Lord to not only create but to also destroy the universe.

       The mace represents the cosmic intellect or knowledge. It is called Kaumodaki, meaning that which captivates the mind. It is also associated with time, which destroys all, and is thus also related to Kali, the power of time.⁴ When pictured as a deity, it is viewed as a female with two hands, positioned in respect. The lotus being twirled in His hand shows the revolving or changing nature of the universe.⁵ It also indicates the real purpose of human existence, which the Lord invites all to follow.

       The Vaijayanti garland (garland of victory) with five rows of flowers that the Lord wears indicates the five senses and the Lord’s illusory power which affect the senses.⁶ Its fragrance represents the subtle elements found within the material manifestation. All this reflects the Lord’s mastery of the whole universe, which is created out of the mixing or revolving of the five elements and the universal mind and intellect. The Srivatsa or lock of hair on the Lord’s chest, which indicates the Goddess of Fortune, represents the products of the material creation, or the objects of enjoyment for which all living beings seek.⁷ And the gem, called Kaustubha (Treasure of the Ocean) represents the one who enjoys these products. Thus, this world of the enjoyer and the enjoyed is but a piece of decoration for the Lord, a spark of His energy.

       Lord Vishnu is also sometimes seen with additional items, such as a bow, called Sharnga. This represents the darker form of false-ego that makes one think he is nothing but the material body, not connected to the Lord. The arrows are the activities of the intellect, which can cut through false-ego when used properly. His fish shaped earrings represent the two processes of knowledge, such as through the sankhya (intellectual) and yoga (intuitive) methods. His armlets represent the three goals of worldly life, namely dharma (righteousness), artha (economic success) and kama (pleasure). Lord Vishnu’s crown represents the highest and incomprehensible reality. The yellow cloth that He wears (Pitambara) is said to indicate the Vedas. Through the Vedic hymns the divine reality is revealed, just as the Lord’s dark color can be seen through the cloth that He wears. And His sacred string, made of three threads, is said to indicate the three letters of the hallowed word AUM.

       The various forms of Lord Vishnu are composed of the different arrangements of the four symbols He holds in His four hands. For example, in one form He holds the conch in His lower right hand, the disc in His upper right, the mace in His upper left, and lotus in the lower left. In this form He has the name of Keshava, meaning the Lord with long hair, according to the Padma Purana (Book Four, Chapter 79). In other forms, in which case He holds the items in different hands, He has the names that include, Narayana (the universal shelter), Govinda (saver of the Earth and protector of cows), Madhava (Lord of knowledge), Madhusudana (the destroyer of the demon Madhu), Trivikrama (the one who conquered the three planetary systems), Vamana (the dwarf incarnation), Shridhara (the possessor of fortune), Hrishikesha (Lord of the senses), Padmanabha (whose navel produced the universal lotus), Damodara (who is self-restrained), Sankarshana (who reabsorbs), Vasudeva (one who dwells within), Pradyumna (who has the most wealth), Aniruddha (who no one can oppose), Purushottama (best of all men), Adhoksaja (the expanse of the universe), Nrisimha (the half-man and half-lion form), Achyuta (the inconceivable), Krishna (the dark and all-attractive one), Hari (He who removes obstacles or sorrow), Janardana (He who gives rewards), and Upendra (the brother of Indra). Many other names of Lord Vishnu are found in the Vishnu-sahasranam, the Thousand Names of Vishnu, located in the Anushasan Parva (149.14-120) of the Mahabharata.

       Lord Vishnu is also called Nilameghashyama for having a dark blue complexion. This represents a number of things, including pure consciousness, the infinite, and the all-pervading power.

       At other times Lord Vishnu is seen resting on the coils of the serpent Shesha, also called Ananta. Sheshanaga is the expansion of Lord Balarama, Lord Krishna’s brother, and serves the Lord in this way as the Lord’s support and paraphernalia. Shesha has a thousand heads swinging to and fro over the form of Lord Vishnu, creating a shelter and couch for the Lord. Ananta means endless, and Ananta is endlessly singing the praises and glories of the Lord from His thousand hoods without ever reaching the end. His hoods are also supporting the many planetary systems in the cosmic creation that are orbiting throughout the universe above His heads. Ananta also means endless in terms of the endlessness of cosmic time. This is also represented by His thousand hoods as divisions of time. The material worlds are created within the element of time, and are thus sustained by time. During the process of the universal annihilation, time ceases to exist, in which case the material planets are also forced into obliteration.

       Lord Shesha is often seen floating on the causal waters of the Garbhodaka Ocean, which exists on the bottom of the universe. Lord Vishnu is thus resting on Sheshanaga as They float on the ocean. At other times, They are viewed floating on the Kshiramudra, or an ocean of white milk. This represents the Prakriti or the ingredients of the unmanifest material nature in its purest form.

       Sometimes, Lord Vishnu is also seen riding on his carrier bird, Garuda. This is a half-man and half-eagle bird, whose name means “Wings of Speech.” It is described that he is huge and has a fierce expression. His color is that of molten gold. He has the head of an eagle with a red beak and feathered wings, and two arms like a man.⁸ Different divisions of the Vedas are parts of the body of Garuda. The sound of his wings reflect the utterances of the Vedic hymns, which can carry a person to another world with the speed of light and power of lightning. Thus, it is also the sound of the Veda that carries Lord Vishnu, and which can also transport Him into the hearts and minds of people.

       According to the Puranas, Garuda is a son of Kashyapa and Vinata, who was a daughter of Daksha.⁹ He is also the younger brother of Aruna. Garuda is known for his dislike of snakes, which he will eat. One reason for this is explained in the Mahabharata (1.20-35). Vinata once quarreled with her co-wife, Kadru, who was the mother of the serpent species known as nagas. It was from her that he inherited this hostility toward snakes. Then Garuda, with his wife Unnati, produced six sons, from whom descended all the bird species that eat snakes. 

The peace-loving deity of the Hindu Trinity, Vishnu is the Preserver or Sustainer of life with his steadfast principles of order, righteousness and truth. When these values are under threat, Vishnu emerges out of his transcendence to restore peace and order on earth.

The 10 Avatars:

 Vishnu’s earthly incarnations have many avatars. His ten avatars are Matsyavatara (fish), Koorma (tortoise), Varaaha (boar), Narasimha (the man lion), Vaamana (the dwarf), Parasurama (the angry man), Lord Rama (the perfect human of the Ramayana), Lord Krishna (the divine diplomat and statesman), and the yet to appear 10th incarnation called the Kalki avatar.
In his commonest form, Vishnu is portrayed as having a dark complexion – the color of passive and formless ether, and with four hands.

Sankha, Chakra, Gada, Padma:

On one of the backhands he holds the milky white conch shell or ‘sankha’ that spreads the primordial sound of Om, and on the other a discuss or ‘chakra’ - a reminder of the cycle of time - which is also a lethal weapon that he uses against blasphemy. It is the famous Sudarshana Chakra that is seen whirling on his index finger. The other hands hold a lotus or ‘padma’, which stands for a glorious existence, and a mace or ‘gada’ that indicates punishment for indiscipline. 

 

The Lord of Truth:

Out of his navel blossoms a lotus, known as Padmanabham. The flower holds Brahma, the God of Creation and the embodiment of royal virtues or ‘Rajoguna’. Thus, the peaceful form of Lord Vishnu discards the royal virtues through his navel and makes the Sheshnag snake that stands for the vices of darkness or ‘Tamoguna’, his seat. Therefore Vishnu is the Lord of ‘Satoguna’ - the virtues of the truth.

The Presiding Deity of Peace:

Vishnu is often depicted as reclining on a Sheshanaga – the coiled, many-headed snake floating on cosmic waters that represents the peaceful Universe. This pose symbolizes the calm and patience in the face of fear and worries that the poisonous snake represents. The message here is that you should not let fear overpower you and disturb your peace.

 

Garuda, the Vehicle:

The vehicle of Vishnu is the Garuda eagle, the king of the birds. Empowered with the courage and speed to spread the knowledge of the Vedas, Garuda is an assurance of fearlessness at the time of calamity.

Vishnu is also known as Narayana and Hari. The devout followers of Vishnu are called Vaishnavas, and his consort is Goddess Lakshmi, the goddess of wealth and beauty.

 

                  LORD VISHNU WITH OTHER HINDU DEITIES

 

LORD VISHNU IS AN EXPANSION OF LORD KRISHNA

       Many people think that Lord Vishnu is the source of all other incarnations of God. This is true, but not in the case of Lord Krishna. Lord Krishna is actually the source of Lord Vishnu. When Lord Krishna descends into this world, He appears as Himself and not as an expansion of Lord Vishnu. To verify this, let me present the following details.

       It is explained that for the maintenance of the universe Lord Krishna descends in the form of Lord Vishnu, who is His personal plenary expansion and the director of the mode of goodness. Thus, Lord Vishnu is above the influence of the material energy. However, being in the category of svamsha (another form of God with unlimited potencies), Vishnu’s opulences are almost equal to Lord Krishna’s. Yet Krishna is the original person and Vishnu is His personal expansion. This can be compared to one candle lighting the flame of another. The second burns separately in a different position, but its illumination is equal to the original candle. In the same way, Lord Krishna, the Supreme Personality, expands Himself into the different forms of Vishnu, who are equally bright and powerful.¹⁰

       Furthermore, it is described that outside the boundaries of the unlimited spiritual Vaikuntha planets is the transcendental sky known as the Brahman effulgence. Beyond that is the :

 Karana or Causal Ocean, which is also spiritual.¹¹ This is what surrounds the innumerable material universes. Lord Vishnu in His form as Karanadakashayi Vishnu, or Maha-Vishnu, : lies on the Causal Ocean and creates the universes merely by glancing upon the material nature. Thus, Lord Krishna personally has nothing to do with the material creation, nor does He ever come in touch with the material energy. He remains absorbed and unaffected in Goloka Vrindavan, the highest planet in the spiritual sky. The material energy never comes in contact with the spiritual world, nor even the Causal Ocean, as explained in the Srimad-Bhagavatam (11.22.17):

       “In the beginning of creation nature assumes, by the modes of goodness, passion and ignorance, its form as the embodiment of all subtle causes and gross manifestations within the universe. The Supreme Personality of Godhead does not enter the interaction of material manifestation but merely glances upon nature. As the material elements, headed by the mahat-tattva, are transformed, they receive their specific potencies from the glance of the Supreme Lord, and being amalgamated by the power of nature, they create the universal egg.”

       Before the mahat-tattva, however, there is the pradhana, which is the sum total of all material energy in its subtle and undifferentiated stage. Material nature is always existing in its subtle form as the energy of the Lord. Sometimes, under the direction of the Supreme, it manifests its temporary existence in the form of the material cosmos.

       In spite of the fact that everything comes from the Supreme Being, He is still aloof from it all. He does not disengage Himself from His eternal pleasure pastimes with His devotees in the spiritual realm. So in the process of creating the material worlds, the Supreme expands Himself into various forms, which are His plenary parts. Krishna is the primeval Lord, the original Personality of Godhead, so He can expand Himself into unlimited forms with all potencies. They are no different from Him, but may exhibit differences in form.

       It is explained that Lord Krishna first expands Himself into Baladeva, or Balarama, who is considered Krishna’s second body and brother. Balarama assists in Lord Krishna’s innumerable spiritual pastimes in both the spiritual and material realms.

       Lord Balarama is also Lord Sankarshana, the predominator of the creative energy. He creates and is the shelter of the material and spiritual worlds. By the will of Krishna and the power of the spiritual energy, Lord Balarama creates the spiritual world, which consists of the planet Goloka Vrindavana and the Vaikuntha planets.¹² Lord Balarama especially assists Lord Krishna in the creation of the material worlds. After Balarama has expanded Himself into Lord Maha-Sankarshana, He expands Himself into four different forms, including: 1) Karanadakashayi Vishnu [Maha-Vishnu], 2) Garbhodakashayi Vishnu [the expansion in each universe], 3) Kshirodakashayi Vishnu [the Supersoul in each individual], and 4) Sesha, also called Seshanaga. These first four plenary portions assist in the material cosmic manifestation. Sesha is Balarama’s form who assists in the Lord’s personal service. He is also called Ananta, meaning unlimited, because He assists the Lord in His unlimited variety of pastimes.¹³

       All expansions of the Lord begin with Sri Krishna. For His pastimes in one of the highest levels of the spiritual realm, called Dvaraka, Sri Krishna expands Himself into Balarama, who then expands Himself into Pradyumna and Aniruddha. These four (Krishna, Balarama, Pradyumna and Aniruddha) expand into a second quadruple which is present in the unlimited Vaikuntha planets of the spiritual sky. The second quadruple is known as Vasudeva, Sankarshana, Pradyumna and Aniruddha. They are changeless, transcendental expansions of the Supreme Lord, Krishna. In this second quadruple, Vasudeva is an expansion of Krishna, and Sankarshana is a representation of Balarama.

       In the Vaikuntha sky there is the pure, spiritual creative energy called Shuddha-sattva that sustains all of the spiritual planets with the full opulences of knowledge, wealth, power, beauty, etc., all of which pervade the entire spiritual kingdom and are fully enjoyed by the residents there. This energy is but a display of the creative potencies of Balarama, Maha-Sankarshana. It is also this Sankarshana who is the original cause of the Causal Ocean where Karanodakashayi Vishnu (Maha-Vishnu) sleeps, while breathing out the seeds of innumerable universes. When the cosmic creation is annihilated, all of the materially conditioned, although indestructible, living entities merge back into the body of Maha-Vishnu where they rest until the time of the next creation. So Balarama as Sankarshana is the origin of Maha-Vishnu, from who originates all of the potencies of the material manifestation.¹⁴

       So to summarize, for His spiritual pastimes in the Vaikuntha realm, Lord Krishna has four original expansions, namely Vasudeva, Sankarshana, Pradyumna and Aniruddha. Maha-Vishnu is an expansion of Sankarshana; Garbhodakashayi Vishnu is an expansion of Pradyumna; and Kshirodakashayi Vishnu is an expansion of Aniruddha.¹⁵

THE FUNCTIONS OF LORD VISHNU

       To begin explaining the purpose and function of these Vishnu expansions, the Srimad-Bhagavatam (2.6.42) describes that, “Maha-Vishnu (Karanadakashayi Vishnu) is the first incarnation of the Supreme Lord in the process of creating the material worlds. He is the master of eternal time, space, cause and effects, mind, elements, material ego, the modes of nature, senses, the universal form of the Lord (Garbhodakashayi Vishnu) and the sum total of all living beings, both moving and nonmoving.”

       It is further explained that Maha-Vishnu, who appears in the Karana Ocean and is an incarnation of Lord Sankarshana, becomes the resting place of the jiva-shakti.¹⁶ This is the collective energy of the individual spirit souls, the jivatmas. “There is one marginal potency, known as the jiva. Maha-Sankarshana is the shelter of all jivas.”¹⁷ It is this Sankarshana who is the original source of all living entities because they are expansions of His marginal potency. Some become conditioned by the material energy while others are under the protection of the spiritual nature.¹⁸

       Lord Maha-Vishnu is the source of thousands of avataras in His thousands and thousands of subjective portions. He is the creator of countless individual souls. He is also known by the name of Narayana, meaning the shelter of all the individual jiva souls. From Him springs forth the vast expanse of water known as the spiritual Causal Ocean wherein the material creation takes place. Maha-Vishnu then reclines in the waters of the Causal Ocean in a state of divine sleep, called yoga-nidra. Thus, it is said that the universal creation is but the dream of Maha-Vishnu.¹⁹

       Then Maha-Vishnu lies down in the Causal Ocean, also called the Viraja River, which is the border between the spiritual and material worlds.²⁰

       Since the water of the Causal Ocean, known as the Karana Ocean, come from the body of Maha-Vishnu, it is completely spiritual. The sacred Ganga (Ganges River) is but a drop from that ocean, which has entered this universe and can purify the fallen souls.²¹

       It is Lord Balarama who expands into the great serpent known as Ananta, or Seshanaga. He reposes on the Causal Ocean and serves as the couch upon whom Lord Maha-Vishnu reclines.²² That Ananta-Sesha : is the devotee incarnation of God who knows nothing but service to Lord Krishna. With His thousands of mouths He always sings the endless glories of Lord Krishna. He also expands Himself to serve as Lord Krishna’s paraphernalia, including such items as the umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred gayatri thread, and His throne in the pastimes of Lord Krishna. Thus, He has attained and exhibits the ultimate end of servitude to Lord Krishna.²³

       At the time of creation, after the Supreme has been sleeping for some time, the first emanations from the breathing of Lord Maha-Vishnu are the personified Vedas who serve Him by waking Him from His mystic sleep. They begin to enthusiastically sing His glories, pastimes, and praises, just as a King is awoken in the morning by poets who recite his heroic deeds.²⁴ This shows the eternal nature of the Vedic literature. They are not merely the writings of men, but they are spiritual vibrations that exist before and after the material creation, and which emanate from the Supreme Lord.

       In the Srimad-Bhagavatam (10.87.50) when the personified Vedas are offering their prayers to Lord Narayana [Maha-Vishnu], they relate His all-powerful position. “He is the Lord who eternally watches over this universe, who exists before, during and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation He enters within it, accompanying each living entity. There He creates the material bodies and then remains as their regulator. By surrendering to Him one can escape the embrace of illusion, just as a dreaming person forgets his own body. One who wants liberation from fear should constantly meditate upon Him, Lord Hari, who is always on the platform of perfection and thus never subject to material birth.”

       Once the Lord is awoken, He : casts His glance upon the material energy of maya. This glance is how the Supreme impregnates material nature with all the original seeds of the living beings. Thus, the Lord does not personally touch the material energy, but by His functional expansion He places the living entities into the material nature by His glance. Then maya, the material nature, becomes agitated.²⁵ This functional expansion of the Lord takes the form as Shiva, known in this activity as Shambhu. It is Shambhu who carries the living entities in the glance of the Lord into the material energy.

       So the Supreme Being in His feature as Maha-Vishnu impregnates the material nature by His glance. Through this glance, which is the impregnation of consciousness, and by the influence of the time element, the innumerable living beings appear.²⁶ The Supreme Being then, out of His own body, sowed the seeds of universal manifestation within the mahat-tattva.²⁷ In this way, the Lord, who is the controller of all energies, by His own potency creates eternal time, the fate of all living entities, and their particular nature. At the end of the cosmic creation He again merges them back into Him.²⁸

       The Srimad-Bhagavatam (11.9.16-18) relates that the Lord of the universe, Narayana, Maha-Vishnu, is the worshipable Lord of all beings. With no other assistance, the Lord creates the universe by His own potency, and at the time of annihilation He destroys the universe through His expansion of time. He withdraws the complete universe and all materially conditioned living beings into Himself. In this way, His unlimited Self is the shelter and reservoir of all potencies. The Lord stands alone after the universal annihilation. He is the supreme worshipable object for all beings, such as liberated souls, demigods, and ordinary conditioned souls. He is eternally free from the material energy and constitutes the totality of spiritual bliss, which one can experience by seeing the Lord’s spiritual form. Thus the Lord exhibits the full meaning of liberation.

       The countless souls that appear within the material energy in the variegated species of life are all spiritual in nature, they are all spiritual beings. However, they can also become deluded by material energy. When they are thus deluded, they hanker for material activities and attractions. In order to accommodate this, the Supreme provides this material world as a playground in which they can work out their material desires. This means that regardless of species, whether it is Lord Brahma, or humans, animals, birds, or even tiny insects, material nature is the mother and the Supreme Lordis the seed-giving, universal Father.

       After agitating material nature into three qualities, which are the modes of nature in the form of passion, goodness and ignorance, they become active and material nature begins to give birth to the total material energy known as the hiranya-mahat-tattva. This isthe sum total of cosmic intelligence. Thus, material nature becomes agitated by the destinations of the conditioned souls as determined by the influence of the modes of nature.²⁹ Simply by the glance of Maha-Vishnu consciousness is created, which is known as the mahat-tattva. The predominating Deity of the mahat-tattva is Lord Vasudeva, another expansion of Lord Krishna. This explains how the material energy is like the mother of the living beings while the Lord is the Supreme Father of everyone. Just as a woman cannot give birth without the contact of a man, or at least his seed, so material nature cannot create without the contact of the Supreme Being.

       So first the total material energy is manifest, and from this arises the three types of egotism, which are the original sources of all the demigods [the minor controlling deities], the senses, and material elements. By combining the different elements, the Supreme Lord creates all of the unlimited universes. Once the material elements have been manifested, and the full potential for creating the universes has been established, the innumerable universes begin to emanate from the pores of the body of Maha-Vishnu, and from His exhalations. They appear just like atomic particles that float in sunshine and pass through a screen. When Maha-Vishnu inhales at the time of the universal annihilation, they return to His body. In this way, Maha-Vishnu is the Supersoul of all the universes.³⁰

       Brahma, the demigods, and each universe remain alive for the duration of one of His exhalations.³¹ However, there is no limit to the exhalations of Maha-Vishnu.³²

       Garbhodakashayi Vishnu, who is known within the universe as Hiranyagarbha and Antaryami, the Supersoul, is glorified in the Vedic hymns. He is the master of each and every universe and shelter of the external or material energy. However, being transcendental, He is completely beyond the touch of the external energy.

       Next is the third expansion of Vishnu, called Kshirodakashayi Vishnu, who is the incarnation of the quality of goodness. He is the universal form of the Lord and expands Himself as the Supersoul within every living entity. He is known as Kshirodakashayi Vishnu because He lies on the ocean of milk (kshira) on the island of Svetadvipa. These are the three expansions of Lord Vishnu who oversee and make the creation of the material worlds possible.³³

       Before the creation within the universe takes place and after the Lord enters the universe, there is a period of non-activity for one thousand celestial years. All of the living entities that have been injected into the mahat-tattva are divided among all the universes with each incarnation of Garbhodakashayi Vishnu, and all of them are as if dormant in the Lord until the birth of Lord Brahma. From Brahma all other demigods and living entities are born.³⁴

       Once all of the universes are created, which are unlimited, Maha-Vishnu expands Himself into unlimited forms and enters each universe as Garbhodakashayi Vishnu. Once He is in each universe, He sees that there is no place to reside. Then, after some consideration, He fills half of the universe with water from His own perspiration.³⁵

       On that water He creates his own residence as an expansion of Vaikuntha and rests in the waters on the bed of the great serpent, Lord Ananta, Seshanaga.³⁶ Although He appears to be in slumber, enjoying transcendental bliss in his internal potency, His eyes are slightly open. When He is ready to begin the act of creation, a golden lotus springs from his navel that becomes the birthplace of Lord Brahma. Within the stem of that lotus are the fourteen planetary systems.³⁷ Then Lord Brahma is manifested as described in the previous chapter.

       Not only do the creations and annihilations of the cosmos go on continually, but the maintenance of the universe also takes constant supervision. It is explained that as long as the Supreme Being as Maha-Vishnu continues to glance upon nature, the material world continues to exist. Thus, the variegated flow of universal creation perpetually manifests through procreation.³⁸ So, we can see that time and nature have no power to act independently, but are under the supervision of the Supreme.

       However, it is also described that it is not only the material nature that is maintained, everyone in it is also given the ability to act and function through the power of the Supreme in His form as the Supersoul. He creates the entire variegated universe and then enters into it as the Supersoul. Through this means He provides the life force and consciousness of everyone, and, thus, maintains the creation. As Sri Krishna further explains, “As the mighty wind, blowing everywhere, always rests in ethereal space, know that in the same manner all beings rest in Me.”³⁹ As the Supersoul, He also enters into each planet, and by His energy they maintain their orbits.⁴⁰ Thus, the Lord’s energy enters each planet, every living being, and : even each atom, by which everything is appropriately manifested and maintained. Without this, everything would revert back to chaos and deterioration.

       Another way that the Lord maintains the universe is by personally appearing within it, or by manifesting His plenary expansions. The scriptures proclaim that Lord Krishna descends to take away the burden of the earth. However, it is Krishna’s expansion as Lord Vishnu who primarily engages in maintaining this universe. It is Lord Vishnu who makes the adjustments for the proper administration of the cosmic creation. When Lord Krishna personally appears, His primary mission is to simply display His transcendental pastimes and attract the conditioned souls for going back to the spiritual domain. However, since Lord Krishna is the source of all incarnations of the Supreme, all other incarnations and expansions combine together within Him when He descends. In this way, all other lila or pastime incarnations, the yuga-avataras, the manvantara incarnations, and as many other incarnations as there are, even Lord Vishnu, all descend in the body of Sri Krishna when He appears. Thus, He is the complete Supreme Personality and can do whatever He likes to exhibit His power and maintain the universe when He descends.⁴¹

       The Supreme Being also sets up the universal demigods to continue overseeing the maintenance of the universe. For example, it is explained that Indra, after receiving benediction from the Supreme Lord, maintains the living beings by pouring sufficient rains all over the planets. Furthermore, in every yuga, the Supreme Lord assumes the form of Siddhas, such as Sanaka-kumara, to preach transcendental knowledge. He assumes the form of great saintly persons such as Yajnavalkya to teach the way of karma. He assumes the form of great souls, such as Dattatreya, to teach the system of mystic yoga. In the form of Prajapati Marici, the Supreme creates progeny; becoming the king, He kills rogues and thieves; and in the form of time, He annihilates everything. All of the different qualities of material existence are aspects and a display of the energy of the Supreme Absolute Truth.⁴²

       So because of the benediction and power given by the Supreme to the demigods, they can provide the living beings with all necessities. However, Lord Krishna explains in the Bhagavad-gita (3.14-15) that all living entities subsist on food grains, which are produced from rains, which is manifest through the performance of spiritual activities prescribed in the spiritual writings of the Vedic scripture and the teachings of the Lord and great sages. Consequently, the all-pervading Transcendence is eternally situated in acts of sacrifice.

       This is all a part of the process of how the Lord and His expansions of Vishnu maintain the world. As mankind engages in acts of sacrifice or spirituality, which simply means the worship of the Supreme, the Lord and the demigods are automatically satisfied to supply everyone with all necessities of life. In this way, there can be proper cooperation between man, nature and God so that everyone can be peaceful and content with the facilities for living in this world.

 

THE MOST RECENT INCARNATION OF "SUPREME PERSONALITY OF GODHEAD"

— The Eight Instructions of Sri Chaitanya Mahaprabhu —

Lord Chaitanya Mahaprabhu (1486-1535) is the most recent incarnation of the Supreme Personality of Godhead Sri Krishna. He appeared 500 years ago in Navadvip, West-Bengal and started His worldwide Sankirtan mission of propagating the chanting of the holy name of the Lord (the process of self-realization for this age - to meditate upon the sound of the maha-mantra: Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare). He left us only eight verses, called Siksastakam, in which His mission and precepts are revealed.

Sri Krishna Chaitanya Mahaprabhu (1486-1535)

Cited from "Teachings of Lord Chaitanya" Original version 1968
A. C. Bhaktivedanta Swami Prabhupada

Sri Siksastakam

Text 1
ceto-darpana-marjanam bhava-maha--davagni-nirvapanam
shreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamritaswadanam
sarvatma-snapanam param vijayate sri-krishna-sankirtanam

Glory to the Sri Krishna Sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

Text 2
namnam akari bahudha nija-sarva-shaktis
tatrarpita niyamitah smarane na kalah
etadrishi tava kripa bhagavan mamapi
durdaivam idrisham ihajani nanuragaha

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.

Text 3
trinad api sunichena
taror api sahishnuna
amanina manadena
kirtaniyah sada harih

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

Text 4
na dhanam na janam na sundarim
kavitam va jagad-isha kamaye
mama janmani janmanishvare
bhavatad bhaktir ahaituki twayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.

Text 5
ayi nanda-tanuja kinkaram
patitam mam vishame bhavambudhau
kripaya tava pada-pankaja-
sthita-dhuli-sadrisham vichintaya

O son of Maharaja Nanda [Krishna], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.

Text 6
nayanam galad-ashru-dharaya
vadanam gadgada-ruddhaya gira
pulakair nichitam vapuh kada
tava nama-grahane bhavishyati

O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

Text 7
yugayitam nimeshena
chakshusha pravrishayitam
shunyayitam jagat sarvam
govinda-virahena me

O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

Text 8
ashlishya va pada-ratam pinashtu mam
adarshanan marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparah

I know no one but Krishna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally.

Sri Chaitanya Mahaprabhu's Sankirtana Movement

Commentary by A. C. Bhaktivedanta Swami Prabhupada

Lord Chaitanya Mahaprabhu recommended: ceto-darpana-marjanam. Marjanam means "cleanse," and darpanam means "mirror." The heart is a mirror. It is like a camera. Just as a camera takes all kinds of pictures of days and nights, so also our heart takes pictures and keeps them in an unconscious state [Subconsciousness]. Psychologists know this. The heart takes so many pictures, and therefore it becomes covered. We do not know when it has begun, but it is a fact that because there is material contact, our real identity is covered. Therefore ceto-darpana-marjanam: one has to cleanse his heart. (SP: Science of Selfrealization)

And when the heart is cleansed, then a person becomes eligible for being freed from the clutches of maya, or the materialistic way of life. He understands that he is not this body-that he's a spirit soul, and that his business is therefore different from merely material concerns. He thinks, "Now I am engaged only in seeking these bodily comforts of life. These are not at all essential, because my body will change. Today, since I am in an American body, I think I have so many duties as an American man. Tomorrow I may be in an American dog body, and immediately my duty would change. So I can understand that these bodily concerns are not my real business. My real business is how to elevate myself-as a spirit soul-to the spiritual world, back to home, back to Godhead."

When the mind is completely washed of all material contamination, the pure consciousness acts. The sound vibration from the spiritual sky can automatically cleanse all material contaminations, as confirmed by Chaitanya Mahaprabhu: ceto-darpanam-marjanam [Cc. Antya 20.12]. We need only take the advice of Lord Chaitanya Mahaprabhu and chant the Hare Krishna mantra to cleanse the mind of all material contamination, and this may be considered the summary of this difficult verse. As soon as the whole material contamination is washed away by this process of chanting, all desires and reactions to material activities become immediately vanquished, and real life, peaceful existence, begins. In this age of Kali it is very difficult to adopt the yogic process mentioned in this verse.

Unless one is very expert in such yoga, the best course is to adopt the ways and means of Lord Chaitanya Mahaprabhu, Sri-Krishna-sankirtanam. Thus one can gloriously become freed from all material contamination by the simple process of chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare. Just as life in this material world has its beginning in material sound, similarly a spiritual life has its beginning in this spiritual sound vibration. (SB 4.23.17 pp)

In His Siksastaka, Lord Chaitanya describes the progressive benefits of chanting Hare Krishna. First, ceto-darpana-marjanam [Cc. Antya 20.12]. The beginning is cleansing the heart, because we are impure on account of dirty things within our heart, accumulated lifetime after lifetime in the animalistic way of life. So everything-advancement of spiritual life, culture, tapasya-is meant to cleanse the heart. And in this process of chanting the maha-mantra, the first installment of benefit is the cleansing of the heart. Ceto-darpana-marjanam.

Specifically, chanting the Hare Krishna mantra purifies one, and this chanting is therefore recommended by Sri Chaitanya Mahaprabhu. Ceto-darpana-marjanam: [Cc. Antya 20.12] by chanting the names of Krishna, the mirror of the heart is cleansed, and the devotee loses interest in everything external. When one is influenced by the external energy of the Lord, his heart is impure. When one's heart is not pure, he cannot see how things are related to the Supreme Personality of Godhead. Idam hi visvam bhagavan ivetarah (Bhag. 1.5.20). He whose heart is purified can see that the whole cosmic manifestation is but the Supreme Personality of Godhead, but he whose heart is contaminated sees things differently. Therefore by sat-sanga, or association with devotees, one becomes perfectly pure in heart. (SB 4.24.59 pp)

In this way the person who chants Hare Krishna purifies his consciousness. Then his materialistic activity is stopped. He knows, "This is simply a waste of time. I must act spiritually." That is knowledge, which comes from cleansing the heart (ceto-darpana-marjanam [Cc. Antya 20.12]). The illusion of wrongly working on the basis of the bodily concept of life is overcome simply by the chanting of the Hare Krishna maha-mantra. This is the first installment of benefit from chanting. (SP: Civilization and Transcendence)

Hare Krishna, Hare Krishna
Krishna Krishna, Hare Hare
Hare Rama, Hare Rama
Rama Rama, Hare Hare

Om Tat Sat

POWER OF THE HOLY NAME AND MANTRA - A MUST READ

Hare Krishna, Hare Krishna,

What's So Special About Chanting Hare Krishna?

By Stephen Knapp

Hare Krishna, Hare Krishna

Krishna Krishna, Hare Hare

Hare Rama, Hare Rama

Rama Rama, Hare Hare

We've all heard the Hare Krishna mantra at some time, but what the heck is so special about this mantra? Why are we supposed to spend time chanting it? What can it do for us?
First of all, let me explain a little about mantra-yoga. Mantra-yoga is actually a mystical tradition found in almost every spiritual path in the world. It may involve the softly spoken repetition of a prayer or mantra for one's own meditation, or it may be the congregational singing of spiritually uplifting songs, prayers, or the sacred names of the Supreme Being. It all involves the same process, but in the Eastern tradition it is called mantra-yoga because it is the easy process of focusing our minds on the Supreme, which helps spiritualize our consciousness. Man means the mind, tra means deliverance. Therefore, a spiritual mantra is the pure sound vibration for delivering the mind from material to spiritual consciousness. This is the goal of any spiritual path. Although all spiritual traditions have their own prayers or mantras, the Vedic mantras are especially powerful and effective in uniting us with the spiritual realm. However, a complete yoga process is generally a blend of a few yoga systems, such as bhakti-yoga with mantra-yoga. Therefore, bhakti-yoga, as described in the previous chapters, also includes mantra-yoga, or the process of concentrating on the sound vibration within a mantra. This is especially important in this age of Kali.
Many years ago the brahmana priests could accomplish many kinds of wondrous deeds simply by correctly chanting particular mantras. Many of these mantras still exist, but it is very difficult to find those who can chant them accurately. This is actually a safety measure because if the wish-fulfilling mantras were easily chanted, there would no doubt be many people who would misuse them. But other mantras that are available can easily help purify one's consciousness, give spiritual enlightenment, and put one in touch with the Supreme.
In Bhagavad-gita (10.25) Sri Krishna explains that He is the transcendental om mantra and that the chanting of japa (chanting a mantra quietly for one's own meditation) is the purest of His representations and sacrifices. It is understood that by chanting japa and hearing the holy sounds of the mantra, one can come to the platform of spiritual realization. This is the process of mantra-yoga. Even though the mantra is powerful in itself, when the mantra is chanted by a great devotee, it becomes more powerful. This is the effect when a disciple is fortunate enough to take initiation from a spiritually powerful master who gives him a mantra for spiritual purposes. Then the disciple can make rapid progress by utilizing the mantra.
In this age of Kali-yuga the process of chanting japa or mantra meditation is much more effective than practicing other spiritual paths that include meditating on the void or Brahman effulgence, or trying to control the life air within the body as in raja-yoga. Only a very few can become perfect at moving the life air up to the top of the head or raising the kundalini force up through the various chakras. And meditating on the void becomes useless as soon as there is the slightest external distraction, which in this age of Kali is a continuous thing. Therefore, the most effective means of focusing the consciousness is to concentrate on the sound vibration of a mantra.
There are two mantras that are especially recommended in the Vedic literature. One is omkara or the om mantra, and the other is Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare, which is known as the maha or great mantra. It is explained that these two mantras can deliver one to the realm beyond material existence.
Omkara (pranava) is considered to be the sound incarnation of the Supreme Personality of God and is identical with the Supreme Lord. It is beginningless, changeless, supreme and free from any external contamination. The Narada-pancharatra states: "When the transcendental sound vibration is practiced by a conditioned soul, the Supreme Lord is present on his tongue." The Atharva-veda and the Mandukya Upanishad both mention the importance of omkara. Omkara is said to be the beginning, middle, and end, and is eternal, beyond all material restrictions or contaminations.
Actually, the chanting of omkara is generally practiced by those engaged in the mystic yoga process. However, anyone who chants Vedic verses will also be chanting om, because om is often included as the bija or seed mantra at the beginning of many such verses or other mantras. By chanting om and controlling the breathing perfectly, which is mostly a mechanical way of steadying the mind, one is eventually able to go into trance or samadhi. Through this system, one gradually changes the tendencies of the materially absorbed mind and makes it spiritualized. But this takes many years to perfect and such a slow process is hardly practical in this age. If one is not initiated into the brahminical way of knowledge, he will find it difficult to understand the depths of omkara and will not likely be able to get the desired results from chanting it. Therefore, it is not advised that people in general chant omkara in this age of Kali-yuga and with the expectation of reaching full spiritual perfection because they are often not qualified or unable to chant it properly to attain the inner depths of spiritual completion. [Much more information about om, its significance and how to chant it is in our ebook on "Meditation".]
The mantra that is meant to be chanted in this age is easy and is actually more directly connected with the Supreme than the sound vibration of omkara because it contains the direct holy names of the Lord. So the mantra for Kali-yuga is the maha-mantra, or great mantra for deliverance, which is Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.


CHANTING THE MAHA-MANTRA
There are many Vedic references which specifically recommend the chanting of the Hare Krishna maha-mantra as the most effective and advantageous means of reaching spiritual realization and counteracting all the problems of this age. Some of these verses are the following:

These sixteen words--Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare--are especially meant for counteracting the ill effects of the present age of quarrel and anxiety. (Kali-santarana Upanishad)
All mantras and all processes for self-realization are compressed into the Hare Krishna maha-mantra. (Narada-pancaratra)
Chant the holy names, chant the holy names, chant the holy names. In this age of Kali [the age of quarrel and confusion] without a doubt there is no other way, there is no other way, there is no other way. (Brihan-naradiya Purana 38.126)
In this age there is no use in meditation, sacrifice and temple worship. Simply by chanting the holy name of Krishna--Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare--one can achieve perfect self-realization. (Vishnu Purana 6.2.17)
The self-realization which was achieved in the Satya millennium by meditation, in the Treta millennium by the performance of different sacrifices, and in the Dvapara millennium by worship of Lord Krishna [as the Deity in the temple], can be achieved in the age of Kali simply by chanting the holy names, Hare Krishna. (Bhag.12.3.52) (Verses similar to this are also found in the Padma Purana, Uttara-khanda 72.25, and the Brihan-naradiya Purana 38.97)

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 Krishna, which is feared by fear personified. (Bhag.1.1.14)

When instructing King Pariksit, the great sage Sri Shukadeva Gosvami said, "O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge. What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest." (Bhag.2.1.11-13)
The reason that chanting the Lord's names is such an effective process is because the Lord and His names are identical: they are the same spiritual energy. By chanting Hare Krishna we are in immediate contact with God. If we chant someone else's name, we cannot enjoy their association because the name and the person are different. For example, by chanting "water, water, water," we do not quench our thirst because water and the name are two different things. But in the spiritual world everything is absolute. Krishna is nondifferent from His names and, therefore, we can feel His presence simply by chanting His names. This is further elaborated in the Caitanya-caritamrta (Madhya-lila, 17.131-133), which explains that there is no difference between the Lord's name, form, or personality, and they are all transcendentally sweet. Krishna's name is the same as Krishna Himself, and is not material in any way. It gives spiritual benedictions and is full of pleasure. But in the material world everything is different. Furthermore, in Caitanya-cartamrta (Adi-lila, 17.22, and the Padma Purana), the Hare Krishna maha-mantra is said to be the sound incarnation of Krishna, and anyone who chants this mantra is in direct association with Krishna and is delivered from the clutches of the material energy.
It is explained that because chanting the names of God brings us in direct contact with God in proportion to the chanter's purity, this process of self-realization is the way of success for everyone. The Bhagavatam (2.1.11) discloses that the chanting of God's names in the manner of the great authorities is the doubtless way to spiritual success for everyone, no matter whether they are full of material desires or free of all desires or self-satisfied because of their spiritual knowledge.
Simply by relying on the chanting of the holy names of God, one need not depend upon other processes, rituals, paraphernalia, or persons. One does not even have to be initiated by a spiritual master to chant the maha-mantra. As the Caitanya-caritamrta (Madhya-lila, 15.108) says, one does not have to take initiation, but only has to chant the holy names. Thus, deliverance is available to even the lowest of people. Furthermore, Rupa Gosvami writes about the potency of the holy name in his Padyavali:

The holy name of Lord Krishna is an attractive feature for many saintly, liberal people. It is the annihilator of all sinful reactions and is so powerful that save for the dumb who cannot chant it, it is readily available to everyone, including the lowest type of man, the chandala. The holy name of Krishna is the controller of the opulence of liberation, and it is identical with Krishna. Simply by touching the holy name with one's tongue, immediate effects are produced. Chanting the holy name does not depend on initiation, pious activities or the purascarya regulative principles generally observed before initiation. The holy name does not wait for all these activities. It is self-sufficient. (Padyavali 29)
Herein is evidence that the Hare Krishna maha-mantra is so powerful that one who sincerely takes shelter of it will attain all the desired results of connection with the Supreme. The Skanda Purana gives further evidence of how powerful is the maha-mantra:

The name of the Lord need not be chanted with regard to place, time, circumstantial conditions, preliminary self-purification or any other factors. Rather, it is completely independent of all other processes and rewards all the desires of those who eagerly chant it. (Skanda Purana)

Therefore, without a doubt, the Hare Krishna mantra is the most potent mantra one can utilize for spiritual upliftment. The Caitanya-caritamrta (Madhya-lila, 15.107) also points out that one is freed of all sinful reactions simply by chanting Krishna's names. And all the nine types of devotional service are completed by this process. Thus, in Kali-yuga only the chanting of the holy names is necessary for worshiping the Lord. However, if one is not able to chant purely or follow the regulations for chanting, it is recommended that one get further guidance from a bona fide spiritual master.
In Kali-yuga the chanting of the holy names is certainly the most practical and effective process for the conditioned souls. It is also the easiest process whether one finds himself in Kali-yuga, Satya-yuga, Treta-yuga, or Dvapara-yuga. Regardless of what age one may be living in, the process of chanting the holy names is always recommended for everyone. "The names of the Supreme Lord who has the disc as His weapon should be glorified always and everywhere." (Vaisakha-mahatmya section of the Padma Purana) But since the age of Kali is the most difficult, where men have short durations of life, it is also the most fortunate age. This is explained in Srimad-Bhagavatam (11.5.36-37 and 12.3.51) which states that those who are wise know the value of this age of Kali because, in spite of the fallen nature of this age, the spiritual perfection of life can be attained by the easy process of sankirtana, the congregational chanting of Krishna's holy names. No better position can be found to attain freedom from material existence and entrance into the spiritual kingdom than joining the Lord's sankirtana movement.
Even those living in other ages desire to take birth in Kali-yuga to take advantage of this special concession of a speedy delivery from the cycle of birth and death through the process of sankirtana. This is confirmed in Srimad-Bhagavatam (11.5.38) where we find it said that those who live during Satya-yuga and other ages wish to be born in Kali-yuga just to take advantage of associating with the devotees of Lord Narayana, who are especially found in South India.
The Srimad-Bhagavatam (11.5.32) explains that intelligent persons perform congregational singing of Krishna's names to worship the incarnation of Krishna who sings His own names, and who is accompanied by His associates and confidential companions. Therefore, as the Caitanya-caritamrta (Adi-lila, 7.74) specifically says, the essence of all scriptural teachings is that the only religious principle in the age of Kali is to chant the Lord's holy names, which are the basis of all Vedic hymns. "In this way the most perfect penance to be executed in this world is the chanting of the name of Lord Sri Hari. Especially in the age of Kali, one can satisfy the Supreme Lord Vishnu by performing sankirtana." (Caturmasya-mahatmya section of the Skanda Purana)
The fact of the matter, as explained in Srimad-Bhagavatam (3.33.6-7), is that regardless of what one's present situation is, if a person once speaks about the activities and chants the holy names of the Supreme, or hears about and remembers Him, he becomes eligible to engage in the Vedic rituals. And how much more glorious are those who regularly chant the holy names. Such people are indeed worshipable, for they must have performed all kinds of austerities, achieved the characteristics of the Aryans, studied the Vedas, bathed at all the holy places of pilgrimage, and done whatever else is required.
When the great sage Narada Muni was explaining to Srila Vyasadeva the means by which he became enlightened, he said, "It is personally experienced by me that those who are always full of cares and anxieties due to desiring contact of the senses with their objects can cross the ocean of nescience [illusory darkness] on a most suitable boat--the constant chanting of the transcendental activities of the Personality of Godhead. It is true that by practicing restraint of the senses by the yoga system one can get relief from the disturbances of desire and lust, but this is not sufficient to give satisfaction to the soul, for this [satisfaction] is derived from devotional service to the Supreme Personality. " (Bhag.1.6.34-35)
Lord Krishna goes on to explain to Uddhava that in the association of saintly devotees, there is always the discussion about Him, and those who partake in such hearing and chanting about the Lord's glories are certainly purified of all sins. In this way, whoever hears, chants and respectfully opens his heart to these topics about the Lord becomes faithfully dedicated to Him. Thus, he achieves devotional service to Lord Krishna. Then, as Lord Krishna Himself asks, "What more remains to be accomplished for the perfect devotee after achieving devotional service unto Me, the Supreme Absolute Truth, whose qualities are innumerable and who am the embodiment of all ecstatic experience?" (Bhag.11.26.28-30)
As further related by Sukadeva Gosvami, "A person who with faith engages in chanting the glories of these various pastimes and incarnations of Vishnu, the Lord of lords, will gain liberation from all sins. The all-auspicious exploits of the all attractive incarnations of Lord Shri Krishna, the Supreme Personality of Godhead, and also the pastimes He performed as a child, are described in this Srimad-Bhagavatam and in other scriptures. Anyone who clearly chants these descriptions of His pastimes will attain transcendental loving service unto Lord Krishna, who is the goal of all perfected sages." (Bhag.11.31.27-28)
Sri Suta Gosvami relates that in a conversation between Narada Muni and Sanatkumara, Sanatkumara explained the way to attain freedom from this world, even for the most wayward sinners. Even all those mean men who are destitute of all good ways of behavior, who are of a wicked mind, who are outcaste, who deceive the world, who are intent upon religious hypocrisy, pride, drinking liquor, and wickedness, who are sinful and cruel, who are interested in another man's wealth, wife and sons, become pure if they resort to the lotus-like feet of Vishnu. The name of Vishnu, sure to succeed here, protects those sinful men who transgress even Him who causes divinity, who give salvation to the immobile beings and the mobile beings. A man who has done all kinds of sins is freed if he resorts to Vishnu. If a contemptible, wicked biped would commit sin against Vishnu, and by chance resorts to His name, he is emancipated due to the (power of the) name (of Vishnu). However, a man falls down due to his sin against (Vishnu's) name, which is the friend of all. (Padma Purana 4.25.8-13)
The sage Kavi instructed King Nimi that the holy names of the Supreme Lord are all-auspicious because they describe His transcendental birth and pastimes, which He performs for the upliftment and salvation of all conditioned souls. For this reason the Lord's holy names are sung throughout the world. By chanting these holy names of the Supreme, one reaches the level of love of God, in which one becomes fixed as an eternal servant of the Lord. Then such a devotee becomes very attached to a particular name and form of the Lord in his service. As his heart melts in ecstatic love, he may laugh loudly or cry or shout. Sometimes he may even sing or dance like a madman in such ecstasy because he becomes indifferent to the opinion of others. (Bhag.11.2.39-40)
In this way, we can begin to understand how elevated the writer of the Vedic scripture considers those who have adopted the process of chanting Krishna's holy names. However, for those who do not like the chanting of the holy names and blaspheme the process and criticize or try to restrain those who do chant, we can understand that their sentiment is due to their sinful and offensive activities. Such people are said to have no intelligence and work for no useful purpose and simply contribute to the chaos and confusion within society. The Bhagavatam (3.9.7) confirms that those who do not engage in the blessed chanting and hearing about the activities of the Supreme are bereft of intelligence and good fortune. They perform sinful activities to enjoy sensual pleasure which lasts only for a short time.

LORD VISHNU'S NAMES ARE MORE POWERFUL THAN THE GREATEST HOLY PLACES

The power of the Lord's holy names is also related in the following story. It is described in the Padma Purana that many years ago when asked by the sages at the forest of Naimisharanya which one single act will bring the fruit of visiting the many holy places, Suta Gosvami answered in this way: Out of so many rituals and rites that are prescribed, only one is superior. There is no doubt that one who has devotion to Lord Vishnu has undoubtedly conquered everything. Hari, [Vishnu, Krishna], the Lord of all gods, should alone be propitiated. The goblin of sin will perish by means of the great sacred hymns in the form of the names of Vishnu. There is no doubt that those with pure hearts, going around Vishnu even once, get (the fruit of) having bathed at all the holy places. A man would obtain the fruit of (having visited) all holy places by seeing Vishnu's image. Chanting the excellent name of Vishnu, a man would obtain (the result) of having chanted all the sacred hymns. A man having once smelt the tulasi plant, the grace of Vishnu, does not see the huge and terrible face of Yama [Yamaraja, the lord of death]. A man having (but) once saluted Krishna does not drink the mother's milk [does not need to be reborn again]. I always repeatedly salute them whose mind is (fixed) on the feet of Vishnu. Even [those of lower tribes, such as] pulkasas, chandalas, or other mleccha tribes, who serve the feet of Vishnu alone are fit to be saluted. Then what about the meritorious and devoted brahmanas and royal sages? Having placed one's devotion in Vishnu, a person does not experience confinement in the womb (is not reborn). A man who with high sounds chants the name of Vishnu purifies the world as does the Ganga [Ganges River]. There is no doubt that a man is freed from sins like murder of a brahmana by seeing (the image of), touching (the feet of), reciting (the name of), and devoting oneself (to Vishnu). Circumambulating (the image of) Hari [Vishnu, Krishna], and loudly chanting His names in a sweet and melodious voice, accompanied with clapping of the hands, a man has struck the sin of murdering a brahmana from his hands. A man becomes pure by just seeing Him, who having narrated His story, would listen to a narrative about Him. Then, O best of sages, how can there be the slightest doubt about such a person's sins. (Padma Purana, 3.50.1-17)
"O great sages, Vishnu's name is the best holy place of all holy places. Those who have uttered the name of Krishna make the world a holy place. Therefore, O best of sages, they consider nothing more meritorious than this. A man using and holding on his head the remains of offered flowers to Vishnu, would beckon Vishnu, who is the destroyer of grief due to fear of Yamaraja. Undoubtedly, Vishnu (alone) is to be worshiped and saluted. Therefore, see and worship Vishnu only who has no beginning or end, who is the soul (of everything), and who is unmanifest. Those who look upon Vishnu and another deity as equal, go to terrible hells. Vishnu would not care for them. Vishnu, the Lord Himself, liberates a fool or a chandala to whom Vishnu is dear. There is none greater than Vishnu, who is like a wild fire for (burning) heaps of sins. A man, even after having committed a terrible sin, is freed by the name of Vishnu. Lord Vishnu, the Father of the worlds, has put greater strength than Himself into His name. Therefore a man looking highly upon Vishnu's name should be devoted to Hari. The name of Vishnu is a great destructive weapon like the thunderbolt in rending the mountain of sins. His feet are fruitful and move for that (only). The hands that worship Him are alone said to be blessed. That head which bends before Hari (Vishnu) is the best part of the body. That is (really) the tongue that extols Vishnu. That is the mind which follows His feet. That is the hair that bristles [stands up in ecstasy] at the utterance of His name. Those are the tears that are shed due to devotion to Lord Vishnu. Oh, people are very much duped by their faults if they do not resort to (Him) by merely chanting His names. Those who though having got a tongue do not utter the name of Vishnu, easily fall [back into the cycles of birth and death] even after having secured the stairway to liberation. Therefore, a man should carefully (please) Lord Vishnu by means of worldly and religious rites [devotional service]. Lord Vishnu is pleased with worldly and religious rites, not otherwise. The worship of Vishnu is said to be a holier place than a holy place. A man obtains that fruit by serving Vishnu which he obtains by bathing at and drinking (the water from) all the holy places. Only blessed men worship Vishnu by means of worldly and religious rites [devotional service]. Therefore, O sages, worship Krishna (Vishnu), who is the most auspicious. (Padma Purana 3.50.17-39)



THE POWER OF THE MAHA-MANTRA: HOW IT WORKS

It may be somewhat surprising for the average Westerner to hear about the power within the vibrations of words or mantras, but the potency is real. For example, any numerologist will tell you that each letter has a particular value and a group of letters pronounced as a word invokes the power of those letters. Therefore, someone's name contains the subtle formula for signifying to varying degrees one's characteristics, qualities and future. By associating with particular sound vibrations one becomes influenced by them.
A good example of this is when one country tries to take over another in war, or one political party tries to defeat another. The first thing they try to do is take over the lines of communication and the media, such as radio, television, and newspapers. By sending out its propaganda through sound, a government can influence people's minds and stay in power, or a political party can remove the leaders of the opposition. In the latter case, a new government may become established.
According to the predominant types of sound vibration people associate with through T.V. and radio, or in reading articles in magazines and newspapers, they become attracted to certain things or drawn towards certain viewpoints. When television shows, songs on the radio, stories in magazines, and advertising everywhere propagates the concern for temporary sense gratification, then people lose their interest in the real goal of life. They simply become absorbed in the thoughts of whatever type of sound vibration enters their consciousness. When nonsensical sound vibrations enter and contaminate the ether, the air, water, and the very molecular structure of each and every person, place and thing, then we cannot expect anything else but continued and worsening turmoil and perplexities in the world.
Let us try to understand how this happens. First of all, energy pervades the atmosphere of this creation in the form of vibrations, as in sound waves, light waves, radio waves, and so on. The mind can especially be affected by the kind of energy or vibration it picks up or tunes into. The function of the mind is twofold: it joins thoughts and concepts into theories and goals or desires, and it simplifies or interprets experiences that are gathered through the senses. This is controlled by sound vibration or thought waves. For example, when you hear the following words, an image will form in your mind: dog, cat, insect, man, woman, politician, automobile, and sunset. We can take the experiment a little further when we say, snarling dog, sleeping cat, biting insect, ugly old man, beautiful voluptuous woman, conniving politician, sleek automobile, and tranquil red sunset.
The second set of words may have brought images to your mind that were completely different than the first set. This is all due to sound which triggers the mind to react and form thoughts or images related to the words by interpreting past experiences. Such thoughts and images may also form into goals or desires of what we want to attain or wish to avoid. When throughout our life we are bombarded by different kinds of sound waves, whether from schoolbooks in our early years, or to present day radio, television, and movies, our consciousness is led through particular changes and different levels of development. This might be controlled by others so that we act in a certain way according to someone else's design, whether we know it or not. If you start listening to the radio all the time and all they play are songs about making love under the apple tree, you will not have to tell anyone what you will be thinking about. It is not difficult to figure out. This is how we are controlled by sound.
Another example is that sometime we may be feeling peaceful and decide to spend a nice, quiet evening watching television. After several hours of being exposed to all kinds of sound vibration in the form of game shows, cop shows, comedy, soap opera, news, and a multitude of advertising, we may wake up the next morning unrested, agitated, and disturbed without knowing why. In this way, the kind of sound vibration we associate with can make a big difference on our consciousness.
There are, however, many kinds of beneficial sound vibrations that we can utilize. A friend of mine once cut his finger down to the bone while he was in India. It was a serious cut and he was not able to do much to stop the bleeding. He told one of the Indian men nearby who took him into his house. The man put some mustard seed oil on the cut and stroked it with his finger while chanting a certain mantra. At that point the bleeding stopped. He did it again and the cut closed. The man did it a third time and, to my friend's amazement, the cut on his finger was healed. Some farmers also use mantras to produce better crops. Plants are very sensitive to vibrations and different sounds can assist plants in their growth.
In the Vedic literature there are, of course, many stories which describe the use of mantras. The brahmana priests produced many kinds of magical results by using them. They could even curse others or, if necessary, kill someone with the use of mantras. The warriors or kings could also attach a brahmastra weapon to the arrows they shot. A brahmastra is a weapon equivalent to the atomic bombs of today, but were produced by perfectly chanting particular mantras. However, the brahmastra could also be called back by using a different mantra and the extent of damage could also be controlled. They were not like the bombs of today that, when released, are completely uncontrollable and kill and hurt everyone and anyone in its range.
There are many other kinds of sound vibrations, mantras, or prayers that can be used for gaining money, maintaining health, defeating enemies, getting good luck, subduing evil spirits, counteracting snake bite, and so on. There are countless mantras or prayers for temporary results, not only in the Vedic culture but in other cultures as well. The most powerful mantras are those that can completely free one from this material world and the cycle of birth and death and allow one to enter the spiritual realm. As already established, there is no mantra more powerful for this purpose than the Hare Krishna maha-mantra.
The way the maha-mantra works is a science. One thing we must first understand is that there are channels by which the Infinite descends into this world. One channel is through transcendental sound. The maha-mantra is a purely spiritual vibration. It cannot be chanted with a material tongue nor heard with a material ear. In this way, the holy name reserves the right of not being exposed to organic senses or understood by someone in materialistic consciousness. However, the Infinite has the power of making Himself known to the finite mind. When He reveals Himself to His devotee, the devotee experiences the perception of God. This is called self-realization and transcendental revelation. This can be attained through the process of purely chanting the maha-mantra.
The holy names are not revealed simply through Vedic writings, but they are revealed to the world through the spiritual tongues of the pure devotees. Such pure devotees are the real spiritual masters of everyone in the universe. But if the guru is not genuine, then the sound or mantra, though seeming to sound the same, will not produce the real effect.
The audience of the pure devotee hears the name of Krishna but may not fully recognize or comprehend it. Yet the name enters the ear and vibrates the eardrum which touches our mind. There is still not genuine spiritual realization at this point because the soul remains untouched. Yet the name begins to affect our mind by cleansing the dust within. This dust is the materialistic consciousness which causes forgetfulness of our real spiritual identity. This forgetfulness manifests in forms of bodily attachment, lust, greed, envy, anger, etc. Therefore, by chanting the maha-mantra we wash our mind and enable it to get free of the contaminating dust. Then the mind and intelligence become very clear and sharp. Plus when the Supersoul hears our sincere attempt to chant the holy names, He will also assist us in clearing away any obstacles in our path. Thus, our ability increases to delve more deeply into spiritual understanding and to acquire a taste for the holy names.
The mind is the connecting link between the body and the spirit soul within. The soul, which does not actively engage in any material activities, remains in a state of suspended animation while covered by illusion, as in the case of a materially conditioned person who engages in material activities. Through the vehicle of the mind, the senses act and we perceive things around us and form theories. If the mind is unclear or dusty due to the influence of the material energy, we then become confused about the goal of life and may engage in so many material pursuits. When the mind is cleansed or purified by associating with the Infinite in the form of the maha-mantra, all our material concoctions are forced out. By inundating our mind with the transcendental sound of the holy names, all of our misconceptions, which is the cause of our material suffering, are completely conquered, leaving no more enemies within the mind. Then the mind reflects the quality and nature of the soul.
The holy sound of Hare Krishna, as uttered by the pure devotee, moves our intellect and we begin to consider the Vedic philosophy. When the intelligence is thus energized by spiritual knowledge, the transcendental sound vibration, after cutting through the senses, mind, and intelligence, makes contact with the soul. Thus, we are able to hear the holy name with our real spiritual ear, and actual spiritual revelation and self-realization is open to us. Then the soul, having made contact with the Supreme in the form of transcendental sound, recapitulates, sending the vibration back through our intelligence, mind and senses. At that time, when we chant Hare Krishna, the Supreme Infinite Lord is there in the vibration and our whole being experiences a deluge of unlimited spiritual ecstasy.
From this level of spiritual realization, we can enter into the understanding of the very cause of everything that exists. The mind, body, and soul, and even material nature itself can be changed into transcendental energy by one pure exclamation of Hare Krishna. This is very important to understand because when everything becomes saturated with this transcendental sound, the result is total transformation of energy. Thus, what is material can be changed into something spiritual. If this can be done on a grand scale, then the material world can be transformed into the spiritual world.
Another example of how the holy names of Krishna work, and how powerful they are, can be cited from the Srimad-Bhagavatam, Sixth Canto, in the story of Ajamila. Ajamila was born of good parents who trained him in knowledge of the Vedas to become a perfect brahmana. Yet one time, while walking along the road, he happened to see a man and a prostitute in a state of intoxication, frolicking in the grass. The woman was not covered properly and was uninhibitedly engaging in amorous pastimes with the man. Upon seeing this, Ajamila became very agitated and later sought the company of the prostitute. He left his young beautiful wife and lived with the prostitute, giving up all regulative principles. He begot ten sons in the womb of the prostitute and named the youngest son Narayana, a name of one of the expansions of Krishna.
To maintain himself and his family, Ajamila cheated others in gambling or by robbing them. While he spent his time in abominable, sinful activities, eighty-eight years of his life passed by. Since his youngest son was born while Ajamila was very old, Narayana was very dear to him. Because of the child's awkward manners and speech, Ajamila delighted in the child's activities. When Ajamila ate or drank, he always did so with his son, Narayana. Ajamila, however, could not understand that the length of his life was decreasing and death was approaching. When the time of death arrived for Ajamila, he began to think only of his son.
At the moment of death, Ajamila became extremely frightened when he saw three persons with deformed bodies, fierce, twisted faces, and their hair standing erect. With a noose in their hands, they had come to take him to Yamaraja, the lord of death. Because of attachment to his son, Ajamila fearfully began to call him loudly by his name, Narayana.
Just then the Vishnudutas, soldiers of Lord Vishnu, arrived when they heard the holy name of their master from the mouth of the dying Ajamila. Ajamila had certainly chanted the name of Narayana without offense because he had chanted in complete anxiety. The Yamadutas, soldiers of Yamaraja, were snatching the soul from the heart of Ajamila, but the messengers of Lord Vishnu forcefully stopped them from doing so. The Yamadutas inquired why they were being stopped from taking Ajamila. The Vishnudutas then asked the Yamadutas that if they were really servants of Lord Yamaraja, then explain the meaning of religious and irreligious principles.
The Yamadutas replied that from their master, Yamaraja, they had heard that which is prescribed in the Vedas constitutes religious principles, and the opposite is irreligion. They continued to explain that Lord Narayana is situated in His own abode in the spiritual world, but controls the entire cosmic creation.
The sun, fire, sky, air, demigods, moon, evening, day, night, directions, water, land, and Supersoul Himself all witness the activities of the living entities. Those that deserve punishment are those who are confirmed by these witnesses as having engaged in unrighteous activities. Everyone engaged in fruitive activities deserves punishment in proportion to their sinful acts. In this way, they must enjoy or suffer the corresponding reactions of their karma in the next life.
The Yamadutas continued to explain the laws of karma and the position of the living entity, pointing out that in considering the sinful life of Ajamila, they had the right to take him to hell in order to rectify his sinful behavior.
The Vishnudutas, however, stated that Ajamila had already atoned for all of his sinful actions, not only for this one life but for those performed in millions of lives, simply by chanting the holy name of Narayana in a helpless condition. Even though he had not chanted purely, he chanted without offense, and, therefore, was now pure and eligible for liberation. Throughout Ajamila's life, he called the name Narayana. Although calling his son, by chanting the name Narayana, he sufficiently atoned for the sinful actions of millions of lives. At the time of death, Ajamila had helplessly and very loudly chanted the holy name of the Lord. That chanting alone had already freed him from the reactions of all sinful life. Therefore, the soldiers of Lord Vishnu forbade the servants of Yamaraja to take Ajamila for punishment in hell. Anyone who takes shelter of the Supreme through His holy names can similarly be saved from the dark future of sinful reactions after death.
Although Srimad-Bhagavatam relates the full story of Ajamila and how he witnessed the discussion between the Yamadutas and Vishnudutas and then went on to achieve ultimate spiritual perfection by taking to the process of bhakti-yoga, our short summary here is to show the potency of the holy names. Ajamila is not much different than most people in this age of Kali who are attracted to sinful activities. Therefore, we should seriously try to understand and take advantage of the chanting of the holy names, for by doing so even the greatest sins we may have committed can be atoned, as the following verses explain:

Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit. (Brihad-vishnu Purana)

As when all small animals flee in fear when a lion roars, similarly all one's sinful reactions leave when a person chants the Lord's holy names while in a helpless condition or even if he has no desire to do so. (Garuda Purana)
The path to liberation is guaranteed when a person once chants the holy name of Lord Hari. (Skanda Purana)

The Srimad-Bhagavatam (6.3.31) explains that chanting the holy names can negate the reactions of the most serious of sins, and, therefore, everyone should take this seriously and join the sankirtana movement, which is the most auspicious activity in the universe. And the Caitanya-caritamrta (Madhya-lila, 15.109) discloses that beyond dissolving one's entanglement in material existence, by chanting Krishna's names one develops attraction and awakens his love for Krishna.
From these verses we can understand that there is no impediment for everyone to readily utilize the holy names to purify themselves of even the worst sins, providing they are sincere and chant purely. Even those who cannot speak properly can repeat the maha-mantra within their minds. From those who are the most saintly to those who are in the most abominable position, all have the opportunity of chanting the holy names to begin the escape from karmic reactions and to free themselves from material entanglement.
As described in Srimad-Bhagavatam (6.2.9-10), the chanting of the names of the Supreme is the best atonement for one who is a thief, a drunkard, a killer of brahmanas, or one who kills women or kings or cows or his own parents, or for any other kind of sins. Simply by chanting the holy names one attracts the attention of the Supreme who gives that person special protection.
Herein we can discern that attracting the attention of the Supreme by chanting His holy names is the best means of protecting ourselves from our past impurities. When the Supreme is pleased with someone, what can they not accomplish? Anything can be done by one who becomes spiritually powerful. Therefore, out of all the various processes of atonement that are prescribed by different scripture, engaging in the chanting of the holy names is best because it actually uproots the material desires in the heart. As the Bhagavatam (6.2.12) confirms, the various processes of atonement are not complete if one's mind still runs back to unwanted material habits. Therefore, those who want freedom from their karmic reactions, chanting of the names and pastimes of the Supreme is the best because it completely purifies the mind. Furthermore, the Bhagavatam (6.2.15) relates that chanting the holy names of the Lord before dying by some misfortune is enough to deliver a person from having to enter hell to suffer for his bad karmic reactions.
Not only is the name of the Lord so powerfully effective on one who seriously chants it, despite the fact that he may have been sinful in his past, the name also acts on one who chants it in a very casual manner. The Bhagavatam (6.2.14, 19) points out that even if one chants the holy names neglectfully, jokingly, or simply for entertainment, the holy names are nonetheless effective enough to free the person from unlimited sins, just as a powerful medicine is effective whether a patient who takes it understands it or not.
Even making an offense to God Himself or to the holy names, such offenses can be mitigated by taking shelter of chanting the Lord's holy names. This is related in the Padma Purana (4.25.22-27) as follows: When somehow a sin or blemish is committed against the name of Vishnu, the man should always recite the name and sincerely seek its refuge only. Lord Vishnu's names alone remove the sin of those who have committed a sin or offence against the names since they alone, continuously recited, bring wealth. It is the name alone, when recited without interruption, when remembered or heard, either in a pure form or with incorrect syllables, would protect a man. This alone is the truth. Of course, if it is resorted to hypocritically or for greed born of love for body or wealth, it would not quickly produce the desired result. O Narada, this great secret, which removes all inauspiciousness, and keeps off all sins, was formerly heard (by me) from Shiva. O Narada, even those who are intent on committing sins [but refrain from such], but who know the names of Vishnu, would be liberated merely by reciting them.
Pondering all these points, Lord Yamaraja, in Srimad-Bhagavatam (6.3.26), concludes that all intelligent men take to devotional service by chanting the holy names of the Supreme because even if they accidentally perform some sinful act, they are protected since the chanting of the Hare Krishna mantra obliterates all sinful reactions.
 

ATTAINING LIBERATION THROUGH CHANTING
In the previous segment it is mentioned that there are certain channels through which the Infinite descends. Similarly, there are certain channels that the living beings can use to escape material existence and return to the spiritual realm. Of course, the final goal of any religious process or yoga system is to get free from material entanglement and enter directly into spiritual existence. This happens easily for one who learns how to purely chant the holy names, as verified in the Caitanya-caritamrta (Adi-lila, 8.26, 28) which states that the chanting of the Hare Krishna mantra vanquishes all sins and makes way for the performance of devotional service to begin. The chanting of this maha-mantra gives so much spiritual advancement that one easily ends his material existence and attains love of God.
From everything that has been described so far about the glories of the holy name, such as its potency to purify the mind, to relieve us of material activities and the reactions to sinful acts, as well as to put us in direct contact with the Supreme and reawaken our attraction for Him, it is obvious, especially for this age of Kali-yuga, that the most worshipable object is the Lord's holy names, especially as found in the Hare Krishna maha-mantra. The Bhagavatam (6.3.22) also confirms this by stating that the topmost religious principle for the entire human race is to engage in devotional service beginning with the chanting of the Lord's holy names. Therefore, those who chant the holy names have reached the ultimate position in civilized life and, if they continue on the path, will attain further realizations in spiritual life up to reaching the platform of pure, unadulterated devotional service. All such transcendental opulences, as stated in the above verses, are attained simply by chanting the Hare Krishna maha-mantra without offenses. In this way, one attains the supreme spiritual bliss. The Caitanya-caritamrta (Antya-lila, 20.14) explains that by chanting the spiritual names of Krishna one tastes spiritual ecstasy when his love for Krishna awakens. Then one attains Krishna's direct association and feels like he is in an ocean of love.
The name "Krishna" literally means "the greatest pleasure," or "He who is all-attractive." All living entities are looking for pleasure and happiness. God is the storehouse of all pleasure and whatever happiness we feel in this material world is simply due to contact with His energy. However, by chanting His holy names, we can transcend whatever temporary pleasure is found on the material platform and experience actual spiritual happiness by coming in direct contact with the Supreme, the source of all pleasure. The Caitanya-caritamrta (Adi-lila, 7.73) verifies that simply by chanting the Hare Krishna mantra a person is freed from material life and will be able to see the Lord.
The mystery behind these names of God is further explained in the Sri Caitanya Upanishad, texts 12-14. It explains that the names of the Supreme that are used in the Hare Krishna mantra have specific meanings. Hari refers to "He who unties the knot of a person's material desires." Krishna is divided into Krish, which means "He who is attractive to everyone," and Na, which means "the greatest spiritual pleasure." And Rama means "He who is full of spiritual bliss and attracts all others." The Hare Krishna mantra consists of the repetition of these names of the Supreme (Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare) and is the best of all mantras and most confidential of secrets. Those who are serious about making spiritual progress continually chant these holy names and cross over material existence.
For one who takes shelter of the maha-mantra, he is sure to reach the Supreme because such mystic meditation engages the mind and intelligence in Krishna. By such continued remembrance of Krishna, even though one may seem to be engaged in so many duties, one regains his spiritual consciousness which is the prerequisite for entering back into the spiritual world. As Sri Krishna explains in Bhagavad-gita (8.7-8), a person should think of Him as Krishna and carry out one's duty with the mind and intelligence fixed on Him. Thinking and meditating on Krishna in this undeviated way, one can be sure to reach the divine Supreme Spirit.
From this information we can understand that if we can continue setting some time aside everyday for chanting the maha-mantra and spiritualizing our consciousness, we will be prepared for entering the spiritual realm after death. This is the most important aspect of any yoga or religious system--being free from material consciousness and remembering the Supreme at the time we give up our body. This requirement is easily fulfilled simply by remembering the Lord through chanting His holy names. This is confirmed in the Srimad-Bhagavatam (3.9.15) which declares that one who takes shelter of Krishna by invoking His spiritual names at the time of leaving the body is cleansed of many lifetimes of sin and attains Krishna without fail.
The most practical example of this is Ajamila, as previously discussed. The Bhagavatam (6.2.49) describes that at the time of death Ajamila chanted the Lord's name and returned to the spiritual world, although he was calling for his son, Narayana, and spent a lifetime in sinful activity. So where is the doubt that if one seriously chants the Lord's holy name he will return to the spiritual world? Therefore, as the Bhagavatam (6.2.46) elaborates, for one who is serious about attaining freedom from material existence, there is nothing more effective than chanting the holy names of the Supreme and discussing His pastimes and qualities. Other processes are not as complete and leave one's mind tainted with passion and ignorance. Furthermore (Bhag.6.3.24), all of one's sinful karmic reactions are wiped out simply by chanting the Lord's names and glorifying His qualities and activities. Even if one cannot properly pronounce the holy name, a person will achieve liberation if he chants without offense.
 




GOD INAUGURATES CHANTING THE HOLY NAMES
We should not think that sankirtana, the chanting of the Lord's holy names, is simply part of the system of mantra-yoga, or is merely a formula that has been passed down through the ages like other yoga systems. Nor is it a ritual, ceremony, or activity meant for producing good karma or positive fruitive results. Neither is it merely a way to focus the mind and achieve peace and tranquility. It is more than any of these.
As previously explained, there is a system of self-realization especially recommended for each age. In the age of Kali, people are not attracted to spiritual pursuits and are often rebellious against anything that seems to restrict or stifle their freedom to do anything they want. Since in this age we are so easily distracted by so many things and our mind is always in a whirl, we need an easy path. Therefore, the Vedic shastra explains that God has given us an easy way to return to Him in this age. It is almost as if He has said, "Since you are My worst son, I give you the easiest process." The Caitanya-caritamrta (Adi-lila, 3.40) confirms this and says that the Supreme Being descends as Sri Caitanya, with a golden complexion, to simply spread the glories of chanting the holy names, which is the only religious principle in this age of Kali. In this way, God Himself has given the method of chanting His holy names as the most effective means to reach His spiritual abode.
The Lord always descends to establish the codes of religion. This is confirmed in Bhagavad-gita (4.6-8) where Lord Krishna explains that although He is unborn and the Lord of all living beings, He still descends in His spiritual form in order to re-establish the proper religious principles and annihilate the miscreants whenever there is a decline of religion and a rise in irreligious activity.
Though there are many incarnations of God, all incarnations are known and predicted in the Vedic literature. Each incarnation performs many wonderful pastimes. But in Kali-yuga the Lord descends as His own devotee in the form of Sri Caitanya in order to show the perfect example of how devotional service should be performed, and to stress the chanting of the Hare Krishna mantra for this age by inaugurating the process of the sankirtana movement.
Predictions of the appearance of Lord Caitanya can be found in many Vedic texts. One of them is from the Svetasvatara Upanishad (3.12): "The Supreme Personality of God [Purusha] is Mahaprabhu [great master], the propagator of transcendental enlightenment." Another is from the Vayu Purana: "In the age of Kali I shall descend as the son of Sacidevi to inaugurate the sankirtana movement." The Bhagavatam (11.5.32) also describes how intelligent men sing the holy names to worship the incarnation of God who is accompanied by His associates and always sings the names of Krishna. And in the Caitanya-caritamrta (Adi-lila, 3.19-20) the Supreme Lord Himself describes how He will appear as His own devotee to perform and teach devotional service by inaugurating the sankirtana movement, which is the religion for this age.
The Sri Caitanya Upanishad (texts 5-11) of the Atharva-veda contains the most detailed prediction of Lord Caitanya's appearance and activities. When Pippalada asked his father, Lord Brahma, how the sinful living entities will be delivered in Kali-yuga and who should be the object of their worship and what mantra should they chant to be delivered, Brahma told him to listen carefully and he would describe what will take place in the age of Kali. Brahma said that the Supreme Lord Govinda, Krishna, will appear again in Kali-yuga as His own devotee in a two-armed form with a golden complexion in the area of Navadvipa along the Ganges. He will spread the system of devotional service and the chanting of the names of Krishna, especially in the form of the Hare Krishna maha-mantra; Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.
These and other predictions confirm the fact that Sri Caitanya Mahaprabhu would appear to specifically propagate the chanting of the holy names. Of course, now, five hundred years after Lord Caitanya's appearance, we have complete descriptions and elaborations on His life, activities, and philosophy, as had been written by His close associates. This verifies the fact that the chanting of the maha-mantra is the rare and special opportunity given by God for all to be relieved from the problems of the age of Kali and of material life in general. As confirmed in the Caitanya-caritamrta (Adi-lila, 3.77-78), it is Sri Krishna Caitanya who inaugurates the congregational chanting of the holy names, which is the most sublime of all spiritual sacrifices. Intelligent people will worship Him through this means, while other foolish people will continue in the cycle of repeated birth and death in this material world.
In another place in the Caitanya-caritamrta (Antya-lila, 20.8-9), Sri Caitanya specifically tells Svarupa Damodara and Ramananda Raya that chanting the holy names is the most practical way to attain salvation from material existence in this age, and anyone who is intelligent and takes up this process of worshiping Krishna will attain the direct shelter of Krishna.
 




HOW TO CHANT THE MAHA-MANTRA
There are no hard and fast rules for chanting the Hare Krishna maha-mantra. One can chant anywhere, anytime, in any situation. In fact, the Caitanya-caritamrta (Antya-lila, 20.18) describes that chanting the holy name at any time or place, even during sleep or while eating, brings one all perfection. However, there are different stages of chanting. The first stage of chanting is the offensive stage, the second stage is offenseless chanting, and then is the third or pure stage of chanting, which is when the chanting becomes extremely powerful.
The proper way to chant is to give up all of our internal thoughts. As mentioned before, it is almost impossible to meditate on the void and empty our mind of all thinking. Our mind is always being pulled here and there by something. But the chanting process is easy because we simply concentrate on the mantra. However, our meditation on the mantra will be most effective if we can avoid the internal dialogue we always have within our mind. We should not be chanting while we make plans for the day, or while focusing our attention on other things. The maha-mantra is the Supreme in the incarnation of sound. Therefore, we must chant with complete respect and veneration. We must give the mantra our full attention, otherwise it is offensive. The process is to simply chant and hear. That is all. If we can do that, then we will make rapid progress and quickly attain the second stage of chanting, which is the offenseless stage.
As one progresses through the second stage, a person begins to get a taste for the chanting, and begins to feel the nectar of joy and bliss within the names. As a person enters the third or pure stage of chanting, the layers of ignorance that keeps one from realizing their spiritual identity are peeled away. At the fullest point, one gains direct perception of their spiritual identity and relationship with God, and is immediately liberated while still in the material body. The Lord reveals Himself to such a sincere devotee and the devotee relishes the taste of transcendental life. As Srila Rupa Gosvami states in his Sri Upadesamrita (text 7), everything about Krishna is spiritually sweet, such as His names, qualities, and activities. But one who suffers from the disease of ignorance cannot taste this sweetness. Yet by chanting the names everyday, a person can destroy this disease and relish the natural sweetness of Krishna's names.
The Hare Krishna mantra is said to contain everything for both material and spiritual well-being. So if one chants Hare Krishna with material desires, he will attain these. And if one wants mukti, or liberation from the material world, he can also get that. Then again if one chants the Hare Krishna maha-mantra understanding that Radha and Krishna are personally present there enjoying intimate pastimes in Vrindavana, then one can attain Their eternal loving service. Ultimately, the content of the mantra cannot be separated from the sadhaka's or practitioner's mentality. Both have a part to play at what will be attained through the use of it.
The essential state of mind that one should have while chanting the maha-mantra is described by Sri Caitanya Mahaprabhu Himself in the third verse of His Siksastaka prayers:

"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly."
The names of God come directly from the spiritual world, Vaikuntha, which means the place of no anxiety. Therefore, the more we are absorbed in kuntha, or anxiety caused by material pursuits, the longer it will take for us to reach the Vaikuntha platform. But the more we associate with the Vaikuntha vibration of the maha-mantra, the sooner we will progress to the stage of experiencing the ecstasy that comes from awakening our transcendental love for the Supreme. The Caitanya-caritamrta (Adi-lila, 8.27) confirms that bodily transformations of spiritual ecstasy, such as trembling, perspiration, a faltering voice, and tears, may manifest when one's spiritual love for the Lord is actually awakened.
 

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To begin progressing on the path of chanting the maha-mantra, it is prescribed that the practitioner chant on beads called japa-mala, similar to a rosary, that consists of 108 beads with one extra head bead, which is larger than the others. This represents the 108 Upanishads, or, as described elsewhere, Krishna in the form of the head bead surrounded by 108 of His most advanced devotees.
You may be able to purchase a set of japa beads at certain import shops or temples. If you cannot find them anywhere, you can also make them. Simply go to a crafts shop and purchase 108 beads of the same size and one larger bead of your choice for the Krishna bead. Also get a length of durable nylon cord. String the 108 beads with a knot in between each one and bring the two ends of the cord through one hole of the Krishna bead and out the other side where you tie the two ends of the cord together in a firm knot. Then cut the remaining lengths of the cord so you have a small tassle. Now you have got your own set of beads for japa meditation.
One chants the Hare Krishna mantra once on each bead from the head bead all the way around the 108 beads. This is one round, or one mala. Then without chanting on the Krishna bead, turn the beads around in your hand and go in the opposite direction and chant another round. One should try to set a certain amount of time aside each day, preferably in the morning, to peacefully sit down or walk and chant the particular number of rounds you have set for yourself. One may chant two rounds, four rounds, or whatever one can do.
For those who are serious, it is prescribed that they chant a total of at least sixteen rounds everyday. With a little practice, this normally takes about two hours. Two rounds will take about fifteen minutes. But one should set a fixed number of rounds to chant everyday. Then one can also spend some time reading Bhagavad-gita or Srimad-Bhagavatam to enhance his or her spiritual development. A daily program of chanting and reading will produce definite results very quickly.
When you are ready to use the mantra, it does not hurt to calm the mind through the basic steps of preparation that have already been described, such as a little pranayama breathing techniques and so on. This is, after all, steps for preparing to attain deeper levels of awareness and consciousness, although this is not necessary. Then take your japa beads and begin intently chanting the Hare Krishna mantra. When the mind is calm and focused, it will especially be able to concentrate on the vibrations of the mantra. As you chant it with your voice, it is received through the ear and considered by the intelligence. From there it goes deeper into the consciousness. Let no other thoughts enter the mind so that the mantra is all there is. Dive deep into the sound of your chanting and feel the vibration of the holy names and the energy they emit.
As you become regulated at this, doing it everyday, changes will begin to manifest in your consciousness that may be imperceptible at first, while other changes begin that will be noticeable from the start. You will often notice an internal energy within you that was not there before. Amongst other things, you may also feel more sure of your own position and purpose in life, and a closer affinity with God and all beings. Of course, this is just the beginning, so if you do this regularly, deeper insights and realizations will occur as your consciousness acquires more clarity and purification.
This short description does not include that you could also get a real taste for the nectar within the Lord's holy names themselves as you can begin to perceive a reciprocation between yourself and the Lord in His names every time you begin to chant. This takes on a whole different side of spiritual growth which more closely links one to God, which, after all, is the whole purpose of any sort of yoga or religion.
As with any form of meditation, it is best to do your chanting in the early morning when it is quiet and peaceful, and before your mind starts with the activities of the day. However, you can do it anytime or even at a few different times, such as in the morning and again in the evening to put things back into perspective, especially if you have had a busy or difficult day.



CONCLUSION
This chapter contains descriptions of the glories and effectiveness of chanting the maha-mantra. Those who are intelligent will certainly add this spiritual practice to their lives. By taking it seriously, they will soon notice a change in their disposition. They may feel more peaceful, content, happy, etc. One trait that is always noticeable in a person who seriously takes to bhakti-yoga and the chanting of the maha-mantra is a decrease in such feelings as anxiety and distress, up to the point of complete fearlessness. Once someone is no longer afraid of death, then what is there to be afraid of in this material world? One loses such fear when he or she is spiritually self-realized and knows he or she is not this body and, therefore, not actually subject to death, but merely undergoes a transformation of giving up the body. And by taking shelter of the protection of the holy names of Krishna, one will remain spiritually safe in any condition of life.
It is unfortunate that many people in the world are either not aware of this transcendental knowledge or have no taste for it. For such people, extensive material engagements and plan-making are their primary occupation. But this kind of activity is like working hard for nothing because in the end one is awarded only with death, in which all material assets are lost. As stated in Srimad-Bhagavatam (3.9.10), nondevotees engage in very troublesome work and cannot sleep well at night because they are absorbed in worldly plans. By providence their ambitions are frustrated and they continue in the cycle of repeated birth and death in material existence.
The only way, therefore, to get release from such material problems and be free from the contamination of the age of Kali is to take up the practice of bhakti-yoga and regularly chant the Hare Krishna maha-mantra while observing the regulations as best as one can. By chanting the maha-mantra with faith, a person will eventually purify his or her consciousness and reach success. As more people begin to chant the holy names, the troubles and upheavals found everywhere will diminish, and this age of Kali-yuga can become like the peaceful and bountiful Satya-yuga--the golden age. This is actually the prediction made by Lord Sri Caitanya Mahaprabhu, who said (in Caitanya-caritamrta, Adi-lila, 7.26) that love of God will one day inundate the world and drown everyone, regardless of who or what they are. Then many beneficial changes in this world will be seen. Therefore, the best thing any of us can do is to take it seriously.

"Let there be all victory for the chanting of the holy name of Lord Krishna, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Krishna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step." (Siksastaka 1, written by Sri Caitanya Mahaprabhu)...


HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE
HARE RAMA HARE RAMA RAMA RAMA HARE HARE !!