Transcript made by: Sai Nidhi Mataji and Shrushti Nidhi Mataji
Gour Govinda Swami:
nāma oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-taleśrīmate bhaktivedānta-svāmin iti nāminenamas te sārasvate deve gaura-vāṇī-pracāriṇenirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe
nāma-śreṣṭhaṁ manum api śacī-putram atra svarūpaṁrūpaṁ tasyāgrajam uru-purīṁ māthurīṁ goṣṭhavāṭīmrādhā-kuṇḍaṁ giri-varam aho rādhikā-mādhavāśāṁprāpto yasya prathita-kṛpayā śrī-guruṁ taṁ nato ’smi
om ajñāna-timirāndhasya jñānāñjana-śalākayā cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ
namo mahā-vadānyāya kṛṣṇa-prema-pradāya te kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ
namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca jagat-hitāya kṛṣṇāya govindāya namo namaḥ
tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari vṛṣabhānu-sute devī praṇamāmi hari-priye
vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva capatitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ
śrī-kṛṣṇa-caitanya prabhu-nityānandaśrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare HareHare Rāma Hare Rāma Rāma Rāma Hare HareHare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare HareHare Rāma Hare Rāma Rāma Rāma Hare HareHare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare HareHare Rāma Hare Rāma Rāma Rāma Hare Hare
nṛ-deham ādyaṁ sulabhaṁ sudurlabhaṁ plavaṁ sukalpaṁ guru-karṇa-dhāram mayānukūlena nabhasvateritaṁ pumān bhavābdhiṁ na taret sa ātma-hā [SB 11.20.17]
Śrīmad-Bhāgavatam, Eleventh Canto, Chapter 20, verse 17 says: This human body is rarely achieved, but it is a very good boat to cross over this dreadful ocean of material existence. But an expert navigator is to be placed in this boat who will hold the steering of this boat and navigate and ferry it across this dreadful ocean of material existence and take it to the other shore. That is, the spiritual world, the abode of Kṛṣṇa. And the favourable wind is the mercy of Kṛṣṇa, Kṛṣṇa-kṛpā.
So, this is available, these three things are available. This human body is a favorable boat, and Kṛṣṇa-kṛpā is there. One must beg for it. This favorable wind is there, and His dear devotee, the Gurudev, the spiritual master, the navigator, the expert navigator of this boat is there, available here in this material world.
So, the human being who is intelligent and wise enough, he avails himself of the opportunity of these three. He accepts a bona fide guru and does the bhajan of Kṛṣṇa under his guidance and crosses over this dreadful ocean of material existence. Thereby, he makes his human birth successful. Otherwise, after getting all these things, getting this rarely achieved human birth, he who doesn't do so, he commits self-suicide, ātma-ghātī.
So, tasmāc chāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau [Bg 16.24] sādhu-guru-śāstravākya, cittete kariyā aikya, āra nā kariho mane āśā. Vaidika literature, Vedic literature, śāstra says so; the mahājanas, sādhu, gurus, they say so. One should accept it as perfect sayings and make his life successful.
When we think of accepting the guru, we should be very, very careful to accept a pure devotee, that sad-guru, a pure devotee of the Lord, a pure devotee of Kṛṣṇa, that’s a sad-guru.
ataeva prathame viśeṣa yatna kari’ śuddha-bhakte laibena guru-rūpe vari’ [Hari-nāma Cintāmaṇi 6.45-47]
That is said, viśeṣa yatna. You should be very, very careful to accept a sad-guru, a śuddha-bhakta, a pure devotee of Lord Kṛṣṇa.
avaiṣṇavopadiṣṭena mantreṇa nirayaṁ vrajet punaś ca vidhinā samyag grāhayed vaiṣṇavād guroḥ [Śrī Hari-bhakti-vilāsa (4.366)]
In Hari-bhakti-vilāsa, Sanātana Gosvāmī has quoted this verse. One should not accept mantra from an avaiṣṇava. Who is an avaiṣṇava? strī-saṅgī kṛṣṇābhakta. One who is very much attached to women is strī-saṅgī, and one who is not a devotee of Kṛṣṇa is an avaiṣṇava. If someone accepts mantra from such an avaiṣṇava, he must go to hell. He must go to hell.
If, unfortunately, someone has accepted mantra from an avaiṣṇava, and when he knows this thing by the mercy of sādhu and śāstra, then punaś ca vidhinā samyag grāhayed vaiṣṇavād guroḥ. punaś means again. Again, he should accept mantra from a pure Vaiṣṇav guru. That is, reinitiation is required. punaś ca means again. This is according to sādhu and śāstra. It is required. punaś ca vidhinā, according to vidhi, according to the principles, Vedic principles, Vedic procedures. samyag grāhayed vaiṣṇavād guroḥ: and accept mantra from such a Vaiṣṇav guru.
When the guru gives the mantra, he speaks about this nāmāparādha, the offenses against chanting the holy name. There are ten nāmāparādhas. One should know them very well because niraparādhe nāma laile pāya [Kṛṣṇa]prema-dhana [CC Antya 4.71]. If you chant this Hari-nāma offenselessly, that is pure name, you will definitely get Kṛṣṇa prema. That means you will get Kṛṣṇa because Kṛṣṇa becomes bound up with that prema. Nobody can bind up Kṛṣṇa. Only through prema, the rope of love, can one bind Him up.
So Hari-nāma means it is not different from Lord Hari. Kṛṣṇa-nāma means it is not different from Kṛṣṇa. Giving Kṛṣṇa-nāma means giving Kṛṣṇa, saying, take Kṛṣṇa. But you should be very careful to keep Him, to keep Kṛṣṇa. Don't lose Him. Don't lose Him. Very carefully you should keep Him. Otherwise, you may lose Him. That caution is there. Therefore, we speak about nāmāparādha. When one commits nāmāparādha, he loses Kṛṣṇa. Kṛṣṇa will be lost.
So first one, number one nāmāparādha: sādhu-nindā, blaspheming a sādhu. Who is a sādhu? One should understand it very well: Kṛṣṇaika-śaraṇam. That the chief symptom of a sādhu is that he is completely surrendered unto the lotus feet of Kṛṣṇa, completely surrendered. This sādhu, he is a pure devotee of Kṛṣṇa. He has dedicated his life to preach the message and holy name of Kṛṣṇa throughout the whole world for delivering the conditioned souls. One should not blaspheme such a sādhu. This is the number one offense.
Number two, to think of the demigods like Brahma and Śiva, Indra, etc., as independent Īśvaras, this is the second nāmāparādha. Also, to think that the name of Kṛṣṇa, form of Kṛṣṇa, the attributes or qualities of Kṛṣṇa and the pastimes of Kṛṣṇa are different from Kṛṣṇa, this is the second nāmāparādha.
Those who are atheists, they think that all are Bhagavān. Demigods are also Bhagavān, they think so. They're atheists. But a Vaiṣṇav knows it very well that however powerful a demigod may be, he cannot be equal with the Supreme Lord Kṛṣṇa. haris tv ekaṁ tattvaṁ brahma-śiva-sureśa-praṇamito [Śrīla Bhaktivinoda Ṭhākura’s Daśa-mūla-tattva (Verse 3)]. Lord Hari is the Supreme Truth. vidhi, Brahmā, Śiva, Sureśa, the heavenly king, Indra, are all His subordinates. If someone thinks that to utter the name of Kāli, Kāli or Durgā, Durgā is as good as uttering Hare Kṛṣṇa, that is also this type of offense, the second type of offense. One should not commit such an offense. Also, we have this Vaiṣṇav philosophy and tattva: if the Supreme Lord Kṛṣṇa or Viṣṇu is worshiped, automatically all the demigods are worshiped. There is no need of separate worshiping.
nāmaika-śaraṇa yei bhakta mahājana ekeśvara kṛṣṇe bhaji' chāḍe anya jana [Śrī Hari-nāma Cintāmaṇi (Chapter 5, Verse 71)]
Bhaktivinoda Ṭhākura says that in Hari-nāma Cintāmaṇi. One who is completely surrendered unto the holy name of Kṛṣṇa, he only does Kṛṣṇa bhajan. He never does the bhajan of any demigod. Then this question arises: how to deal with the demigods? Shall we disrespect them or shall we kick them? No.
ye-paryanta anya-deve dore darśana 'kṛṣṇa-dāsa' bali' tāre kare na bandhana [Hari-nāma Cintāmaṇi (Chapter 4, Verses 36-37)]
This is our Vaiṣṇava process and philosophy. We pay respects to the demigods like Brahma, Śiva, Indra, Gaṇeśa, etc., because they are the servants of Viṣṇu or Kṛṣṇa. So, we pay respects. We don't disrespect them.
śuddha-bhakta nāma-aparādhī nāhi haya nāma kari’ prema pāya, nāme deya jaya [Hari-nāma Cintāmaṇi (Chapter 5, Verses 81)]
māyāvādī hari-nāme aparādhī haya tāhāra pradatta pūjā hari nāhi laya [Hari-nāma Cintāmaṇi (Chapter 5, Verse 76)]
Those who are Māyāvādīs, they accept that thing: that all demigods are also as good as the Supreme Lord. They equalize Brahma and Śiva with Lord Nārāyaṇa. They are pāṣaṇḍī and offenders at the holy name.
yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ samatvenaiva vīkṣeta sa pāṣaṇḍī bhaved dhruvam [CC Madhya 18.116]
So he is a pāṣaṇḍī; he is a pāṣaṇḍī who thinks Brahmā and Śiva are equal with Lord Nārāyaṇa Viṣṇu. So when such a māyāvādī offers pūjā to Lord Viṣṇu or Kṛṣṇa, Viṣṇu or Kṛṣṇa doesn't accept it, because being Hari-nāme-aparādhī, they're offenders. Lord Viṣṇu or Kṛṣṇa doesn't accept their pūjā.
śuddha-bhakta nāma-aparādhī nāhi haya nāma kari’ prema pāya, nāme deya jaya [Hari-nāma Cintāmaṇi (Chapter 5, Verse 81)]
But a pure devotee is not a nāmāparādhī; he never commits a nāmāparādha. So, Lord Viṣṇu or Kṛṣṇa accepts his pūjā.
Third aparād: guror-avajñā. To disobey the orders and instructions of the guru is an inexcusable offense. So, one should be very, very careful to execute the orders, to obey the instructions, and follow the instructions of that guru as it is, without adding any mental deliberation to it. Just follow as it is.
Here also, you should understand one point: one should not consider such a guru as an ordinary human being. That is the greatest nāmāparādha: to think of such a guru as an ordinary human being.
ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit na martya-buddhyāsūyeta sarva-deva-mayo guruḥ [ŚB 11.17.27]
Lord Kṛṣṇa says this thing to Uddhava: One should put complete faith in the guru. This is a question of faith, śraddhā: unflinching faith, complete faith, strong faith in such a guru. Otherwise, he cannot surrender. There is no question of surrender at all if someone thinks the guru is an ordinary human being like us. So how can he surrender? There is no question of surrender. He must commit this aparād, nāmāparād.
gurute avajna jar ta aparāda, sei aparād hoi bhakti bada. Hari-nāma Cintāmaṇi says this thing: for one who commits such an aparād at the lotus feet of the guru, his bhakti is completely finished, destroyed. No bhakti remains.
gurute acalā śraddhā kare yei jana śuddha-nāma-bale sei pāya prema-dhana [Hari-nāma Cintāmaṇi (Chapter 6, Verse 38)]
But one who has unflinching faith in the guru, he gets prema. He can chant the pure name and he gets prema, because he will never commit such an aparād. He is completely surrendered. So:
sad-gurura prati yei avajñā ācare se pāpiṣṭha aparādhī sarvatra saṁsāre ataeva prathame viśeṣa yatna kari śuddha-bhakte la-ibena guru-rūpe vari [Hari-nāma Cintāmaṇi (Chapter 6, Verses 45-46)]
Bhaktivinoda Ṭhākura says this thing. Therefore, one should be very, very careful before accepting a guru—that means a śuddha-bhakta, a pure devotee. He should accept a pure devotee: śuddha-bhakte la-ibena guru-rūpe vari'. That is the most important thing, to be very careful.
sad-guru-avajñā – aparādha bhayaṅkara ei aparādhe naṣṭa haya deva-nara [Hari-nāma Cintāmaṇi (Chapter 6, Verse 49)]
Bhayaṅkara aparād, the greatest nāmāparād: sad-guru-avajñā. Even if one may be a demigod like Brahma or Śiva, a deva, if he commits such an aparād he also suffers for it in naraka, hell. Many, many instances are there of how once Indra became a hog because of committing this aparād to the deva-guru Bṛhaspati. He became a hog, Indra—there are many instances.
Fourth aparād: Śruti-śāstra-nindā, blaspheming Śruti-śāstra, Vedic literatures—Śrīmad Bhagavad-gītā, Mahābhārata, Upaniṣad, Rāmāyaṇa, Vālmīki Rāmāyaṇa, the eighteen Purāṇas, and eighteen Upapurāṇas. These are all Śruti-śāstra, Vedic literatures. One should not blaspheme them. That is the fourth type of nāmāparādha.
Fifth aparād: nāma-artha-vāda aparādha. That means to give some different meanings to the holy name. As for example, Kṛṣṇa means black; in the dictionary you will find the meaning of Kṛṣṇa is also black, such a thing. Also in śāstra you will find that the glories of the holy name are mentioned there. Someone thinks: "This is not true, this is exaggeration, this is imaginative, and only mentioned in śāstra in order to attract people." He speculates and adds his own deliberation to it. He speaks like that; he is a great offender, for this is not true. This is the fifth type of nāmāparādha. One who commits such an aparād, he must go to hell and suffer there.
hari-nāme arthavāda ye adhama kare se pāpiṣṭha narakete paci’ paci’ mare [Hari-nāma Cintāmaṇi (Chapter 8, Verse 14)]
Śāstra says so: one who commits this type of aparād suffers for many, many births; he suffers in naraka, in hell. Those who have no sukṛti, they cannot put faith in this śāstra siddhānta, the injunctions of śāstra. They are doubtful persons, faithless persons, therefore they commit such an aparād.
ihāte sandeha yāra se adhama jana nāma aparādhe tāra avaśya patina [Hari-nāma Cintāmaṇi (Chapter 8, Verse 33)]
He must fall down, glide down; he must glide down to hell—anyone who has no faith in these śāstra injunctions. It is also said one should not look at the face of such persons, such great offenders who commit such offences. If by chance one meets such a person, he should immediately, uttering the holy name, take bath in the Ganges sa-vastre, with all his garments. Otherwise, the offense caused by seeing such a person will not be counteracted. When there is no Ganges, he should take bath in holy water.
Sixth aparād: nāmno balād [yasya hi] pāpa-buddhir, to commit offence by the strength of chanting the holy name. That means eka kṛṣṇa-nāme kare sarva-pāpa kṣaya [CC Madhya 15.107]. Śāstra says one name of Kṛṣṇa can destroy all the sins accumulated over lakhs and lakhs of lives. Even more, it has such potency in destroying sins that a person cannot commit as many sins as one name of Kṛṣṇa can destroy.
Then someone may think: "This is very easy; it is a very easy method to destroy sinful reactions. I have committed many sins, so now I will chant Hare Kṛṣṇa and destroy my sinful reactions; then some new sins I may commit, and then again I will chant Hare Kṛṣṇa." So this type of mentality is an offensive mentality. This is the sixth nāmāparādha.
se kevala kapaṭatā kariyā āśraya nāma-aparādha pāya śoka-mṛti-bhaya kintu yadi kona jana nāme kari bala ācare nūtana pāpa, se jana cañcala se kevala kapaṭatā kariyā āśraya nāma-aparādha pāya śoka-mṛti-bhaya [Hari-nāma Cintāmaṇi (Chapter 9, Verses 23-24)]
In Hari-nāma Cintāmaṇi, Bhaktivinoda Ṭhākura says this: he is a crooked person, he has crookedness, he is not a Vaiṣṇava at all, he has no simplicity, therefore he commits such an aparād. Otherwise nobody should commit such an aparād. Those who are accepting a Guru, a spiritual master, and accepting Hari-nāma, taking Hari-nāma, for them it is a very, very important thing that they should not think of even any sinful activity.
saṁsārī mānava yebā ācaraye pāpa prāyaścitta āche tāra āra anutāpa kintu nāma-bale yadi pāpe kare mati prāyaścitta nāhi tāra baḍa-i durgati bahu yama yātanādi pāile-o tāra sei aparādha haite nā haya uddhāra pāpa mati-mātre haya e-rūpa yantranā pāpācāre yata doṣe tāra ki gaṇanā [Hari-nāma Cintāmaṇi (Chapter 9, Verse 26-29)]
In Hari-nāma Cintāmaṇi, Bhaktivinoda Ṭhākura says this: a materialistic person, saṁsārī mānava, commits many sins; for him there is atonement. The Veda prescribes some atonement. But for a Vaiṣṇava who has accepted a Vaiṣṇava Guru, taken shelter of a Vaiṣṇava guru, and taken shelter of Hari-nāma, if he commits such an aparād, nāma-bale pāpa-buddhi, there is no atonement for him, no atonement. prāyaścitta nāhi tāra baḍa-i durgati: no atonement for him. Very serious. bahu yama yātanādi pāile-o tāra, sei aparādha haite nā haya uddhāra: even after many, many births, if he suffers in the hell, in the abode of Yamarāj, still he cannot be delivered.
pāpa mati-mātre haya e-rūpa yantranā pāpācāre yata doṣe tāra ki gaṇanā [Hari-nāma Cintāmaṇi (Chapter 9, Verse 29)]
pāpa mati, do you understand? If he only thinks of this thing, if his mind thinks it. So then, for them it is very, very important. Because we have this thing: in Kali-yuga, if someone thinks of something sinful, the sinful reaction will not be there unless he commits the sin. In Kali-yuga, this is there. But for one who accepts a Vaiṣṇava guru and accepts Hari-nāma, takes Hari-nāma from a Vaiṣṇava-guru, the Guru says all these things, do's and don'ts: "Don't do this." And if he violates this thing, he becomes an offender.
And in other words also, its purport is there. We have these four regulative principles: no fish-eating or meat-eating, no animal killing, no eating of onion and garlic, no intoxication—any sort of intoxication—no gambling, and no illicit sex. These are the regulative principles. One should strictly follow these four regulative principles.
One who follows these four regulative principles, and under the guidance of a Vaiṣṇava-guru chants Hare Kṛṣṇa, Hari-nāma, he is not in Kali-yuga. He is not in Kali-yuga. Kali cannot come to him; Kali cannot touch him. Kali is far, far away from him. In other words, he is in Satya-yuga. Therefore, this is applicable for him: that if such a person thinks of anything sinful in his mind, he commits this offense.
pāpa mati-mātre haya e-rūpa yantranā pāpācāre yata doṣe tāra ki gaṇanā
A very, very important thing. But one may say, "In Kali-yuga it is not counted." But you are not in Kali-yuga. You are in Satya-yuga. This verse is applicable for you.
So, by spreading this holy name throughout the world, we are driving out Kali. duranta kali paḍiyā bibhrāṭe. When Vaiṣṇavas chant Hare Kṛṣṇa loudly in congregational chanting—that is congregational chanting, many Vaiṣṇavas chanting together—then Kali runs away from that place: "Hey, I cannot stay here." That is what happens. So, the Vaiṣṇavas spread this Hari-nāma, propagate it throughout the world to drive out Kali. Let Kali be driven out! Let that be Satya-yuga, with no sinful activity at all. Because Vaiṣṇavas are the only well-wishing friends of all living entities in the whole world.
So, this is the sixth type of aparādha. And I may tell you one more thing here: we have three stages of chanting. The first stage is offensive chanting; we commit offenses. When we are instructed about these offenses, then one should be very, very cautious or conscious of the offenses, and not commit any offense. Rather, we should try to eradicate the offenses one after another.
So, then he is in the intermediary stage. He is conscious of the offense, not committing it, trying to eradicate offenses. So, this intermediary stage is the Nāmābhāsa stage. It's a Nāmābhāsa stage. The Nāmābhāsa stage is an intermediary stage. And when someone attains that Nāmābhāsa stage, he gets liberation. He gets liberation. Ajāmila got liberation achieving this stage, the Nāmābhāsa stage.
But at this stage, there is the apprehension of committing offense. If that Vaiṣṇava devotee who is in the Nāmābhāsa stage associates with such duplicitous persons, crooked persons, those who are offenders, he will fall down. That apprehension is there. Another reason of falling down is that the person has not achieved the topmost stage, that his chanting is not pure chanting; he is only in the Nāmābhāsa stage. So, if he associates with such persons, such crooked persons, such offenders who commit such offenses, he must fall down.
nāmābhāsī janera ku-saṅga yadi haya tabe ei aparādha ghaṭibe niścaya [Hari-nāma Cintāmaṇi (Chapter 9, Verse 38)]
Bhaktivinoda Ṭhākura said that thing. The seventh offense is śraddhā-hīnajane nāmopadeśa. You should not give this nāmopadeśa to a person who has not developed śraddhā, faith, strong faith in this Hari-nāma, Kṛṣṇa and His holy name, or in sādhu and śāstra. He is śraddhā-hīna-jane; he has not developed faith. So, he should not be given this nāmopadeśa. If someone gives it, then he commits that aparād, that offence. First the guru will commit this offence if he gives nāmopadeśa to such a person who has not developed strong faith in the holy name of the Lord.
There is no difference between the name of the Lord and the Lord Himself. And especially in Kali-yuga:
harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā [CC Madhya 6.242]
In Kali-yuga there is no other way, no other way, no other way—only Hari-nāma.
“nāma-rūpe kali-kāle kṛṣṇa-avatāra nāma haite haya sarva-jagat-nistāra [CC Ādi 17.22]
In Kali-yuga only the name incarnation of Kṛṣṇa is there; no other incarnation is there. So, this is śraddhā, viśvāsa: strong faith, unflinching faith. One should put unflinching faith in the fact that this holy name of Kṛṣṇa is not different from Kṛṣṇa. He should develop strong faith, unflinching faith on the holy name. Then this is the only qualification, the only eligibility for initiation. Initiation—that is the only eligibility.
So, the Guru must first see whether he has developed śraddhā in the holy name or not. When he is convinced that he has developed śraddhā, then he initiates, he gives Hari-nāma. Otherwise, this offense will be committed. Mahāprabhu's instruction is there in this regard:
śraddhāvān jane kara nāma upadeśa nāma-mahimāya pūrṇa kara sarva-deśa ucca saṅkīrtane kara śraddhāra pracāra śraddhā labhi jīva kare sad-guru vicāra sad-guru nikaṭe kare śrī nāma grahaṇa anāyāse pāya tabe kṛṣṇa-prema-dhana [Hari-nāma Cintāmaṇi (Chapter 10, Verses 23- 25)]
This is Mahāprabhu's instruction: to those who have developed faith in the holy name, give it to them, initiate them. ucca saṅkīrtane kara śraddhāra pracāra: first, Vaiṣṇavas do ucca-saṅkīrtana, loud saṅkīrtana, congregational chanting: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—congregational loud chanting.
My Guru Mahārāja, revered spiritual master Śrīla Prabhupāda, went to the West. The West means the land of mlecchas and yavanas, atheists, gross materialists, with no faith at all. And with this Kṛṣṇa, this name, what did he do? He went there with one pair of kartālas and chanted loudly: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. First he chanted the pure name, filled the whole atmosphere with the transcendental sound vibration. Thereby he inculcated śraddhā into such atheists. Then the hippies, roaming there and taking very strong drugs, LSD, marijuana, rolling on the ground, long, long hair, beer, rolling—ah, what is that? Attraction. This is the first thing.
cora veśyā śaṭha ādi pāpāsakta jane chāḍāiyā pāpa mati dibe śraddhā dhane suśraddha haile dibe nāma upadeśa ei rūpe nāma diyā tāra sarva-deśa [Hari-nāma Cintāmaṇi (Chapter 10, Verses 26-27)]
This is Mahāprabhu's instruction: the thieves, the prostitutes, the cheaters, the duplicitous crooked persons, sinful persons, they are rampant. In this Kali-yuga, first chant loudly this holy name; thereby develop śraddhā in them. chāḍāiyā pāpa mati dibe śraddhā dhane. Ah, Gurudev! kṛpā-bindu diyā, karo’ ei dāse... śraddhā-bindu diyā, kṛpā-bindu diyā. What is that song? Ah, tumi kṛpā kari, śraddhā-bindu diyā... Deva, Kṛṣṇa, Nāma, Dhane. That song is there:
tumi kṛpā kori', śraddhā-bindu diyā, deho' kṛṣṇa-nāma-dhane
That song: "Oh, Gurudev, please inculcate śraddhā into me. A drop of faith, śraddhā-bindu." chāḍāiyā pāpa mati: then my mind will never go to a sinful activity. That śraddhā will be inculcated. That is what it says. suśraddha haile dibe nāma upadeśa, ei rūpe nāma diyā tāra sarva-deśa: in this way, deliver the whole world.
Mahāprabhu says: ucca saṅkīrtane kara śraddhāra pracāra, śraddhā labhi jīva kare sad-guru vicāra. When he develops faith, then he will think of accepting a Guru. As long as he has not developed faith, he cannot think of this thing, because he has no faith.
sad-guru nikaṭe kare śrī nāma grahaṇa anāyāse pāya tabe kṛṣṇa-prema-dhana [Hari-nāma Cintāmaṇi (Chapter 10, Verses 25)]
Then he accepts a Sad-guru. Then, as Bhaktivinoda Ṭhākura says, that song is there: enechi auṣadhi māyā nāśibāro lāgi' hari-nāma mahā-mantra lao tumi māgi'. Mahāprabhu says:
jīv jāgo, jīv jāgo, gauracānda bolekota nidrā jāo māyā-piśācīra kolebhajibo boliyā ese saḿsāra-bhitarebhuliyā rohile tumi avidyāra bharetomāre loite āmi hoinu avatāraāmi binā bandhu āra ke āche tomāra
Isn't it? Do you follow? A nice song. Don't you know? jīva jāgo, jīva jāgo, gaura-candra bole: "Wake up! Wake up! O Jivas, wake up! Wake up! How long will you sleep in the lap of the witch, in the lap of that witch, Maya? How long will you sleep? Jago! Jago! Wake up! Wake up! Koto nidra jao? How long will you sleep in the lap of that witch, that ugly witch, Maya?" enechi auṣadhi māyā.
jīva jāgo, jīva jāgo, gauracandra bole kota nidra jao māyā-piśācīra kole bhajibo boliya ese saṁsāra-bhitare bhuliya rohile tumi avidyāra bhare
Why have you come here to this material world? Only to do Hari Bhajan. You have given these words to the Supreme Lord while you were in your mother's womb. You have forgotten it. bhuliya rohile: you have forgotten it. So, Mahāprabhu came and makes you remember this thing. Do you understand? And He revives your remembrance: "You have forgotten this thing. You have come here to do Hari Bhajan, but you are sleeping in the lap of that ugly witch, Maya, and not doing Hari Bhajan." Do you understand? bhuliya rohile tumi avidyāra bhare: you are covered up with ignorance and have forgotten this thing.
tomāre loite āmi hoinu avatāra āmi binā bandhu āra ke āche tomāra
Is there any friend but Me? For you, I came here. I descended here for you. Is there any friend but Me? āmi binā bandhu āra ke āche tomāra? Have you any friend but Me? Mahāprabhu is the only friend, suhṛdaṁ sarva-bhūtānāṁ [Bg 5.29].
So, Mahāprabhu says: enechi auṣadhi māyā nāśibāro lāgi' hari-nāma mahā-mantra lao tumi māgi'. "I have brought this medicine, an unfailing medicine." What is that medicine? This Hari-nāma Mahamantra:
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare
"I have brought this medicine. Take this medicine."
bhakativinoda prabhu-caraṇe pariyā sei hari-nāma-mantra loilo māgiyā
Bhaktivinoda Ṭhākura is very intelligent. Immediately he fell flat at the lotus feet of Mahāprabhu and begged: "Please give me that, please give me that Hari-nāma." He begged for it. Do you understand? That is our process; this is it.
sad-guru nikate kare śrī-nāma grahan anayasa paye tave kṛṣṇa premadhana
He accepts a Sad-guru, takes this Hari-nāma, and does nāma-sādhana, chants, does bhajan under the guidance of the Sad-guru, and gets Kṛṣṇa-prema-dhana, gets Prema.
Then the eighth aparādha: to equate the holy name to anya śubha-karma jaḍamaya. That means to think of this chanting of Hari-nāma as being as good as performing any material auspicious activity. This is the eighth aparādha. You cannot do any sort of auspicious activity, punya-karma or śubha-karma, in this Kali-yuga.
kali-yuge su-duḥsādhya anya śubha-karma ataeva nāma āsi haila yuga-dharma [Hari-nāma Cintāmaṇi (Chapter 11, Verse 38)]
In such a sinful age, the most degraded age, you cannot do any auspicious activity, śubha-karma or punya-karma, in Kali-yuga. Only this Hari-nāma chanting is there. Those who think of chanting Hari-nāma as being as good as performing this śubha-karma, they commit this eighth aparādha.
Ninth aparādha: nāma-grahaṇe yatnera āvaśyakatā—while chanting your rounds on these beads given by the Guru, becoming inattentive. By being inattentive, they commit such a ninth aparādha. One should not become inattentive while chanting his rounds on his beads. He should be attentive. Meditators see that the beautiful form of Kṛṣṇa is automatic; when the pure name comes out, automatically you will see: śrī-nāma smarile rūpa āise saṅge saṅge [Hari-nāma Cintāmaṇi (Chapter 2, Verse 21)]. It is automatic. If you chant the pure name, automatically you will see the all-beautiful form of Śyāmasundara. It will appear before you because it is not different from Kṛṣṇa.
But if your name is not pure, if there is no purity and some offenses are there, for you it is better to chant before the Deities and see, or before the photo meditate, see, and chant, or chant in the congregation of sādhu, Vaiṣṇava, and bhaktas in the temple. Chant during this Brahma-muhūrta, 4 am to 6 am or 7 am. That time is a very favorable time; for those whose mind is oscillating and very fickle, for them that is the best period. And complete as many rounds as you can complete at that time, then you cannot commit this aparād; otherwise you will commit such an aparād. This is the 9th aparād, and many of us, mostly, most of us commit this aparād because we have to finish our rounds. So many rounds are there, so we think: "Anyhow just finish, just finish this." That way we commit this 9th aparādha. We all commit it, therefore we cannot get prema. Therefore we cannot get prema.
So, my Guru Mahārāja is very, very liberal, very, very merciful. His Guru Mahārāja was a very strict person; he said one must chant one lakh of names, 64 rounds, otherwise, "I should not look at his face." He was so strict. My Guru Mahārāja says: "You cannot become a disciple of my Guru Mahārāja because he is so strict." But my Guru Mahārāja became so liberal, so merciful, he made it one fourth: "Yes, chant only 16 rounds." He chanted, and instructed to chant only 16 rounds nicely and offenselessly. Don't commit this aparād! But we cannot do it; we are such rascals, stupid offenders. We are great offenders, for still we cannot avoid carrying out this aparād. So stupid, so great offenders we are!
So how can we get the mercy of Guru? How can we get Kṛṣṇa unless we follow and carry out his order? This is what he asked: only 16 rounds, only 16 rounds, can't we do this thing? So once you know that aparād, take this as the most important instruction: it's better for them that they should chant their rounds during that period. At that time the mind will never be so fickle; the atmosphere is very calm. People are all sleeping, no other thoughts have come to the atmosphere, the atmosphere is very calm; you can very easily concentrate at that time, very easily you can concentrate. That is the best period. Once you finish as many rounds as you can, you will find the whole day so nice; you feel yourself spiritually strong. You can face Maya and conquer Maya very easily because you are spiritually strong. Yes, that's it.
Then the 10th aparād: "I and mine," this is this. The Guru gives so many instructions, teaches such things: everything belongs to Kṛṣṇa, nothing belongs to ourself, yourself, or your body. Still, if someone thinks, "I am such and such, and this is mine, mine"—aham mama—"I am a brāhmaṇa, I am a Vaiṣṇava, I am a king, I am this x, y, z, this and that; my body, my home, my family, my wealth, all these things"—if he says this, he commits this 10th aparād.
These are the 10 aparādhas. Completely take shelter at the lotus feet of Hari-nāma; completely surrender unto Hari-nāma in a humble state of mind and chant Hare Kṛṣṇa:
kṛṣṇa binā rakṣā-kartā anya keha nāi kṛṣṇa ye pālaka bali’ jāniba sadāi
"Kṛṣṇa is my maintainer, Kṛṣṇa is my protector; nobody else is there who maintains me, who protects me." In this mood—this is ātma-nikṣepa-kārpaṇye goptṛtve varaṇam—in such a state of mind: Kṛṣṇa-kartā, Kṛṣṇa-icchā mātra balavatī. Kṛṣṇa's will is the supreme will; everything takes place according to His will, there is nothing of my will.
No, when one surrenders unto this holy name, surrenders unto the guru, accepts the holy name and surrenders unto the holy name, there is no question of "my will." It is finished! This Kṛṣṇa-icchā, under this Kṛṣṇa-icchā, there is no "my" finished—"my" is finished there, no "my will." Independence is given to you only to take shelter, only to surrender; that is the proper use of independence. No more independence, finish! That is what is required. Otherwise, you commit this aparād, this tenth aparād. So all right, I think you should understand it clearly: chant offenselessly your name and get Kṛṣṇa.
Gour Govinda Swami: So you understood what I said? So are you very serious and eager to get Kṛṣṇa?
Devotee: I am eager to get your lotus feet.
Gour Govinda Swami: So I give you this Hari-nāma, non-different from Kṛṣṇa. Chant 16 rounds unfailingly every day. Don't miss a day; never chant a lesser number, at any cost chant it. If life goes away, it is finished, you will go to Kṛṣṇa. What more need you learn than that thing? So chant offenselessly, get Kṛṣṇa in this very life, I hope so. Make your life successful. Your name is Anuradha devi dasi.