Shikshashtakam 3 – Varnavada, sphotavada and the holy name’s potency

Transcript

This is an AI-generated transcript and may contain some errors.
Discussion on the Shikshashtakam. So, we have completed verse 1. We’ll start with verse 2. The first text talks about the effects, the glorious effects of the chanting of the holy names. The second text talks about the special potency.
Where does this potency come from? And then, our inability to access that potency. So, first verse talks about the glorious effects. Second verse talks about the origin of the potency and our inability to access that potency.
… … The first line of our verse is called as A. … … The power of sound is something which is repeatedly emphasised in the Vedic tradition. In fact, this is a broad branch which is called as sonic theology. Theology is the study of God.
Sonic is that which is related with sound. So, sonic theology refers to means. So, sonic theology is talked about in many of the world’s traditions.
So, hymns and songs are integral part of even the Christian religion. Singing these hymns are very spiritually uplifting. Even if you look at the Islam, and they say that if you truly want to understand Quran, you have to study which are sacred, is there in various religions.
Now, what is the origin of their sacredness? Where does the potency of the sound come from? That has not been philosophically analysed in the Vedic tradition. We often have a very monolithic understanding of the Vedic tradition. That means we think that, yeah, Vedic tradition means devotional tradition.
But no, there have been many different schools of thought. And with respect to the potency of sound, word theory is a modern word. So, there have been two primary theories of sound.
One is varnavad. So, varna literally means letters. Akshara.
Varna. So, now, varnavad is the theory that the power of sound is present in the letters itself. So, those letters themselves are sacred.
Those letters themselves are potent. And that’s why the enunciation, the pronunciation of the letters is extremely important. So, now, to give a rough equivalent of this, there are differences, but for a simple understanding, say, if you consider mathematical formulas, E is equal to MC squared.
That is Einstein’s equation of the interchangeability of matter and energy. So, now, when a student is using that for solving some equations or doing some sounds, this equation, now, they may have a meaning, but the workability of the equation is not dependent on knowing the meaning. The workability, if somebody has got the formula, this is equal to this, then just apply the variables.
So, now, in contrast, if the same E is equal to MC squared is expressed as a sentence, then the sentence, the sentence power depends on comprehending its meaning. So, I’ll come to that part later, but Varnavad is the idea that the potency of sound is present in its letters itself. And so, the letters have to be pronounced extremely precisely.
Now, this is, to some extent, the idea of the Mimamsa school of thought. In the Vedic tradition, there were six systems of philosophy. Originally, these six systems were progressive.
Did I discuss about the six systems in the Sikshashtakam earlier classes? No, no? Okay. So, I’ll just quickly mention it. I won’t go into details.
But the six systems are based on philosophy. They’re called Shat Darshana. They are basically, now they are thought of as independent and competing schools of thought that evolved in the Indian tradition.
Basically, in the Indian tradition, nine broad systems of philosophy evolved. And six of them are called orthodox. Three are heterodox.
Orthodox means those which accepted the authority of the Vedas. And heterodox means those which rejected the authority of the Vedas. So, the heterodox traditions were Buddhism, Jainism, and Charvakism.
So now, they are not of our concern. But the orthodox Indian traditions were those which accepted the authority of the Vedas, but interpreted the meaning of the Vedas differently. So, these six systems actually were progressive.
So, for example, when we look around at the world, then we see so many attractive forms and things in this world. And often people get entangled in those things. So, one way of analysing the world is to reduce the world to it.
Okay, this form looks so attractive, but what is it ultimately made of? So, by deconstructing the world into its constituent elements, one is able to go beyond the charm of the world. So, such elemental deconstruction of the world is Sankhya. Now, when it is seen as a first step, we analyse matter to go beyond matter.
Then, over a period of time, it evolved as an independent philosophy, became atheistic, where there is nothing beyond the elements in the world. Of course, in the Bhagavatam, we have Lord Kapila, where we analyse the elements to go to Vaisheshika. Vaisheshika is also a matter-based philosophy, but it analyses not into elements, but into fundamental components, that is, atoms and molecules.
One moves forward and tries to see, okay, what is beyond? Okay, there is this world, which is temporary. I look at this world, it is temporary, and I don’t want to get attracted to this world, so I try to deconstruct the world. But after deconstructing the world into its components, what next? Then, the idea is that there is some higher abode to be attained, and that is the heavens.
So, at the first level, it is the heavens, and that going to heavens is the idea of karma-mimamsa. So, in karma-mimamsa, one does karma, one does prescribe duties very diligently to get, in karma-mimamsa, independent realities. And the execution of the law is done the way the term laws of nature is used in science.
And the laws of nature, tune into the laws of this idea of varna-vaad. Mimamsa, as I said, the laws are supreme. So, this is one theory of the power of sound.
Varna-vaad. Now, the Vedas themselves focus on sound and its precise recitation very much. That’s why, if you look at the Rig Veda, for hundreds and hundreds of years, the Rig Veda has been very precisely recited.
And, among the traditional Rig Vedic pundits, there are four ways of memorising the Vedas. So, you memorise the full Rig Veda from the beginning to the end. Then you memorise it from the and then, similarly memorise, and that’s why for thousands of years, apart from that, there is another theory of sound that is called a Spota-vaad.
Now, Spota, normally we associate with the word explosion, bomb, spota. But spota, cognitively it means that the letters themselves don’t convey, letters themselves don’t contain the meaning, but rather, when those letters are comprehended, then landing in the mind of a person. So, for example, you know, sometimes we make a joke and the audience doesn’t understand the joke only.
There, instead of laughing, we feel like, you know, lamenting. So, what happens? Whenever there is humour, there is initially, there is a sudden flash of insight, flash of understanding, and there is laughter after that. So, that is like a spota, that’s like an explosion.
So, the idea is Spota-vaad means, when something is comprehended, then we get it. And then, if we understand, sometimes we hear some very good quotes in class. And then, if we remember them, then we feel inspired, we feel motivated.
So, there, the inspiration is coming from the meaning. And, so, Spota-vaad is the other theory of the power of sound, that the power of sound depends on the meaning. Now, if we talk about, we are discussing this, to talk about the Mahamantra.
Now, that your whole power is there, O Krishna, what is the source of the power of the Mahamantra? So, we discussed how the Mahamantra chanting can liberate people and can elevate them to the level of pure love of God. So, where does this power come from? Is it Varnavaad, or is it Spota-vaad? Now, traditionally, there is, the whole idea of mantra is a sound which does not necessarily have any meaning. Mantra, the sound means, the emphasis is on the sound.
So, traditionally, the idea of mantra is that even if people don’t understand the meaning, still they will be benefited by it. And Prabhupada also says, the Hare Krishna mantra is transcendental. So, even if you, a child can sing it, and a child will be happy by chanting, will feel happy by chanting it.
So, the meaning primarily is not required. So, by considering this, it would seem as if the Mahamantra’s potency is something coming from Varnavaad, that it is present in the letters itself. But, we also have the famous Puranic words that how the pronunciation, or the precise grammatical enunciation is not important with respect to chanting the names of God.
So, So, you know, there are inflexions of words which are done in grammar. So, I will become my, when I am using it in possessive. So, if instead of my, if I start using me, then we will point, if somebody uses me, then we will say, you are grammatically incorrect.
And the meaning will not be clear. But, so the point here is that we say Bhavagrahi Janardana. So, somebody might call our Vishnu as Vishnaya, like Krishnaya make it Vishnaya, but actually the correct form is Vishnavi.
So, even if somebody calls Vishnaya, still the Punya will be the same. So, this would mean that the precise form of the letter is not important. So, then this would seem to go against Varanavada.
Now, with respect to Sputavada, we also see that the, our, especially among the various bhakti traditions which evolved in mediaeval India, it is the Gaudiya tradition that has systematically emphasised the philosophy behind the holy name. It is the Gaudiya tradition that built up a theology of the holy name. And so, in that sense, the philosophy, philosophy was considered important.
So, Sputavada is not unimportant. Now, actually, within the bhakti tradition, the power of the holy name. Now, all this may seem, you know, chanting, it is so simple, why are we going into such complex things? But, actually, sometimes understanding the complexity helps us to appreciate the simplicity.
Understanding the complexity of something helps us appreciate its simplicity. That means, if sometimes something is very simple, then we don’t take it very seriously. But when we understand that actually there is so much import underlying the simplicity, then we can take it more seriously.
So, here, for our discussion, the key verse is Tatrarpita naam naam akari bahudha nijas sarva shaktis tatrarpita So, the power of the holy name comes neither from the literal renunciation of its letters, the power of the holy name comes primarily from who has invested his power in the holy name. So, we accept both. Jiva Goswami Nisandarbha analyses both Varanavada and Sputavada.
And we accept elements of both. Now, Sputavada is especially the idea of comprehending the meaning is largely the Puranic tradition. You know, in the first canto, it is said that Sukadeva Goswami, when he was, or Suta Goswami, when his qualifications are described for reciting the Bhagavatam, it is stated that he was learned in most of the wisdom except for some part of the Vedas.
And there the Acharya explained, Prabhupada also explained his purport, that this was with respect to precise recitation of the Vedas, he was not very competent at that. But that was a minor disqualification which is not very important. So, why? Because he had understood the meaning.
I have understood the meaning and I call it. So, in the Puranic tradition, more than the literal recitation, the comprehension is given more importance. And the whole idea of Smriti, in Smriti, the four Vedas, Smriti, the idea is that it is to be kept as it is.
But in Smriti, the idea is, understand it and recollect it and explain it in a way that is understandable for people. That’s why in the offences to the Holy Name, we don’t have just the Vedic literature. The Vedic literature and literature in pursuance of the Vedic literature.
Why? Because Smriti is not a close-ended body of literature. Smriti is an ongoing, evolving body of literature. And in every generation, actually, the Acharyas of that generation explain Smriti in a way that is intelligible to that generation.
So, in the Vedic tradition, Varanavada is more or less what is important. In the Puranic tradition, to some extent, it is Spotavada that is important. Understand is important.
But still, even in that, comprehension is also emphasised. Now, both these ideas are there. You know, just recite the Mahamantra, saying that, you know, even if somebody chants the Holy Name while joking, while deriding, while mocking, while just indicating something else, still, there will be benefit of chanting of the Holy Name.
But at the same time, the Bhagavatam itself gives a whole philosophy. The Bhagavatam itself is, as compared to the other Puranas, the Bhagavatam is the most philosophical of the Puranas. Among the 18 Puranas, none of the other Puranas have got more than one or two commentaries.
Vishnu Puran, it is accepted by Sri Vaishnavas. So, it has got some commentary. But Bhagavat Puran is the Puran which has got the maximum commentary.
Why? Because as compared to the other Puranas, we accept the principle of Varanavada that, yes, the letters themselves are potent. But along with that, the meaning is also important. Meaning in terms of, now this is very important, because the word Hari can have, the letters, the words which start from Hara can have multiple meanings.
So, it can actually refer to Hara. Hara is Harahara Mahadev. That is the name of Shiva.
Hari is the name of Vishnu. So, Hari, Har, we know is a deity, where the combination of, combined form of Hari and Shiva is there. So, now in eclectic Hinduism, eclectic means Hinduism we draw from various sources, the Hare Krishna Mahamantra is often thought as a combined mantra for worshipping Krishna and Shiva.
Hara refers to Shiva, Krishna and Ram refers to Vishnu. So, one reason for the popularity of this mantra in mainstream Hinduism is that, they think it synthesises Shaivism and Vaishnavism. So, Hara refers to Shiva, Krishna and Ram refers to Vishnu.
Now, this is the understanding of some smart Brahmins. And beyond that, among, not the Hare Krishna Mahamantra, they consider Hara to be a reference to Hari. Not a reference to Hara as Radharani.
So, the Hare Krishna Mahamantra is essentially a names of Krishna itself. Of Vishnu itself, one name is Hari, one name is Krishna, one name is Ram. And it is that, which is these three names are also the seeds of the Varakari Sampradaya’s Ramakrishna Hari Chanti.
So, that same, the idea is that, this is a elaborate subject. I will not go deeply into it. But just quickly, I will mention this.
See, the various Bhakti philosophers, starting from Madhvacharya, have analysed what exactly is Bhakti. So, is Bhakti a feeling in our heart? That’s what we normally think, isn’t it? Bhakti is, when I feel attraction to Krishna, when I feel happiness in remembering Krishna, that is Bhakti. So, that has been the conventional definition of Bhakti.
Madhvacharya’s definition of Bhakti is, that is an elaborate subject. I am only giving a simplistic outline to draw home the point. So, Madhvacharya’s definition of Bhakti is recollection of the glory of God.
So, Ramacharya’s definition of Bhakti is spontaneous concentration on God. Similarly, Vallabhacharya gives the definition of Bhakti. So, the different Vaishnavacharyas have given different definitions of Bhakti.
But, it is only in the Gaudiya Vaishnav sampradaya, Bhakti has been defined not in human terms, but in divine terms. I’ll explain what. In human terms means, if you see, spontaneous remembrance of God.
And then, when I do something connected with God properly, that is Bhakti. But in the Gaudiya Vaishnav tradition, it is revealed that Bhakti is Bhakti Devi, that is Srimati Radharani. So, the Ladini Shakti is defined in Chetan Charita Amrit as Ladini Ladini Dwara Krishna Kare Bhakte Raposhan.
Ladini Kare Krishna Ananda Aswadan Ladini Dwara Krishna Kare Bhakte Raposhan. So, Ladini Shakti has two potencies. Firstly, it gives pleasure to Krishna.
And secondly, it nourishes the devotees. So, now, Rupa Goswami explains, Darshan Yatika, he explains that Bhakti is not just a feeling in our heart. Bhakti is not even the attempt to recollect Vishnu, to remember Vishnu.
All these are good. But Bhakti actually happens when being pleased by our attempts to serve and remember Krishna, Bhakti Devi manifests in our heart. When Bhakti Devi manifests in our heart, at that time, the two things happen.
What? Krishna becomes pleased by our attempts to remember him and we feel satisfied. We feel enlivened. So, Bhakti is not just a feeling in our heart.
Bhakti is a manifestation of the mercy of Ladini Shakti in our heart. So, this is a huge subject in itself. But why I am talking about this is to emphasise this point that Hare Krishna Mahamantra when we have or Hare to refer not to Hari, not to Vishnu but Bhakti for him cannot be authentic, especially in our Acharya, in our Gandhagauri, is important.
And of course, Bhakti Vinod Thakur has analysed each. First Hare, what it means? Second Hare, then Krishna, what it means? Second Hare, what it means? Krishna, what it means? So, like that, he has given an analysis in his Bhajana Amrita also. In Chaitanya Shiksha Amrita, he gives some preliminary analysis.
Krishna Bhajana Amrita, he gives a deeper analysis. But beyond that, Prabhupada gave us not so much a meaning as a mood. He said when we chant Hare Krishna Mahamantra, what does it mean? O Krishna, O Ram, O Hara, please engage me in your service.
Now, if you see, there is nothing in the Mahamantra which relates with please engage me in your service. Now, where does this idea of please engage me in your service come from? Is it something like just added on, tagged on to the meaning? No. The idea is that when the name is chanted, if you are going to chant it purely, then the pure relationship between the soul and the Lord is of importance.
And we chant the holy names to revive that pure relationship with the Lord. And that’s why that mood is implicit in the call. So, of course, now, at one level, we say the holy name is non-different from Krishna.
Abhinnatvam Nama Namino. There is a famous verse from Padma Purana which says that. Abhinnatvam.
The name and the Namino. When we say Krishna, Prabhupada would say, when you say Krishna, Krishna is dancing on your tongue. So, at one side, we say that Abhinnatvam Nama Namino.
As soon as you enunciate the name Krishna, Krishna is present. So, this word again seems like Varanavara. Just recite the letters, then the name will be chanted.
But then, Bhaktivinoda Thakura said, Nama Akshar Bahaya Hai Nama Nahi Hai. Very famous verse. Nama Akshar Bahaya Hai.
He says that actually, the letters of the Mahamantra, they are external. Nama Nahi Hai. So, the letters of the Mahamantra are not the Mahamantra.
Now, what does this mean? How do we reconcile Abhinnatvam Nama Namino with Nama Akshar Bahaya Hai Nama Nahi Hai? So, there is there is an ontological reality and there is an experiential reality. Ontology refers to the nature of reality. So, factually, the holy name is non-different from Krishna.
But experientially, we may not experience this non-difference constantly. Let me explain this with a simple example. We know that say, I have a piece of paper.
Now, a mother may tell a child that if you see some piece of paper fall on the ground, pick it up, tear it and throw it in the dustbin. And the child is very happy. I get to tear things and throw them in the dustbin.
And then that day when the father has just gone to office, while in the hurry, a 500 rupee note has fallen out of the pocket. And then the child sees Oh, the child starts going. And the mother says, Hey, stop! Don’t tear it.
He says, why? You only told me to tear it. He says, this is not, this is not ordinary paper. This is 500 rupees.
And this will give you 500 chocolates. Really? The child may not believe it. But the child’s birthday is there and the mother actually takes the 500 rupee note and gives 500 chocolates.
Then, the child experientially realises Oh, this 500 rupee note So now, the 500 rupee note is always a 500 rupee note. But the child does not appreciate it to be a 500 rupee note initially. Similarly, the holy name is always non-different from Krishna.
But we may not experience it as non-different. And now, we may not experience it as non-different. Does that affect, does that determine its effect on us? Does that determine its potency? It does not determine the potency of the holy name, but it determines the effect of the holy name on us.
Because our awareness of the glory of the holy name will determine our receptivity to the holy name. That means, the mother gives the 500 rupee note to the child. But if the child does not understand and the child uses such a piece of paper, the child may lose it.
And the child will not benefit from the 500 rupee note. Similarly, if we don’t understand the glory of the holy name, then we will not receive the holy name attentively. And therefore, what will happen is, we will not benefit from the holy name.
The holy name is bhava-aushadhi, a famous verse in the Kund Mala Sutra by Kulshekar Maharaj, where he compares the holy name to medicine in many different ways. So, he talks in various ways about how the holy name is such a wonderful So, this is an aushadha which is to be drunk by the mind. Now, imagine that the child is sick and the mother has to give the medicine.
So, the doctor tells the patient, doctor has prescribed, take this medicine morning, afternoon, evening. Now, the mother’s goal is not just to take a medicine out from the bottle, put it in a spoon and put it on the child’s mouth. The child doesn’t like the medicine, the mother is putting the medicine in the mouth, the child just moves his mouth away.
And the medicine just spills all over. And the mother says, thrice a day I give the medicine to the child. Well, giving the medicine is not important, the child taking the medicine is important.
Just as the medicine has to go in through the right channel by which the medicine will have the effect. Similarly, the holy name has to go through the mind. So, Kulasekhar Maharaj is praying to the mind that the doctor, when the child is sick, the mother takes the child to a doctor and explains to the mother, this is the disease and this is how you should make the child take the medicine.
And the doctor is not going to be there all the time with the child or with the mother. It is the mother’s responsibility to ensure the child takes the medicine regularly. So, the doctor is like the guru.
The medicine is the holy name. The mother is the intelligence. And the child is the mind.
So, the child is the mind. The child doesn’t want to take the medicine. The mind doesn’t want to take the medicine.
But, just as the mother makes the child take the medicine, we have to use our intelligence. Remember the glory of the holy name. And by remembering the glory of the holy name, we push ourselves to concentrate while chanting.
The benefit of the holy name depends on how attentive we are. If we are inattentive, there is also still some benefit. But not as much benefit as if we are attentive.
So, now, here I am going to the point that although we say, there is there is offensive name is when we are not really very attentive, very respectful, very aware of the glories of chanting. And do many activities which are contradictory to the mood of the chanting. The mood of the chanting is, please engage me in your service.
But then, if I am doing activities which are contrary to the principle of devotional service, during the rest of the day, or even during chanting also. So, that sort of chanting is also beneficial, but it is minimally beneficial. We don’t, definitely not maximally beneficial.
Very minimum benefit we will get. But still it is said that even if somebody is chanting offensively, that we are not necessarily given up all offences, but at least we have become aware of the offences and we are striving to give up the offences. So, the Puranas say that, Bhumauskhalatpaadana Bhumairevabalam, that when we slip and fall onto the ground, the child is learning to walk, and the child slips and falls on the ground.
What is the way the child gets up? By taking support on the same ground. So, Tvaijatapradhanam But still, I will keep chanting your names. And I beg for your mercy.
So, when we chant the holy names, we may commit offences. But if we are committing offences, it is not that we get discouraged and start thinking that we are, that there is no use of chanting. No, still we keep chanting, gradually the offensive mentality will go away.
But while chanting, we also try to minimise the offences. So, in one sense, at the level of Apradhana, when we are initially chanting, sometimes, you know, when a person is, if some thief has come, and then the thief wants to rob, and you have a gun, you show the gun, immediately the thief becomes scared. Isn’t it? Now the thief doesn’t know, but you know, that the gun doesn’t contain any bullets.
Now, the gun doesn’t contain any bullets. But, even the gun without the bullet, has the capacity to check the thief. Isn’t it? So, the holy name that is not chanted purely, is like the gun without the bullets.
Even that will check lust, that will check anger, that will check greed. But, it will not permanently eradicate lust, anger. That’s why at our level, we see that when we chant, our Artha’s decrease.
But after some time, that Artha’s come back again. Why? Because right now, that gun is not invested with the bullets. So, once the gun gets invested with the bullets, then it will be permanently destroyed.
Other than thinking that way, we should think that see, even when the gun has no bullet, still it has so much potency. So, if I put the bullet, it will have so much more potency. Now, we have all experienced, we know, all of us, I’m speaking for myself primarily, there are so many impurities in our heart.
But still, we have experienced the power of the holy name. You know, we feel a certain joy when we chant. Maybe not so much in Japa, but we do feel it in Kirtan.
But anyway, we feel the joy when we are chanting the holy names. And we also experience purification when we chant. So, if even when we are impure, even when we are offensive, the name has so much potency, that even we can access at our level, then when we become pure, how much more potency there will be and how much more relishable it will be.
Therefore, this was concluded with, Oh, Lord, you are so merciful, that you have put no rules for chanting. Of course, this does not mean that we should reduce chanting to any time, any place, anywhere. See, there is chanting while walking and walking while chanting.
And the two are not the same. Chanting while walking means, okay, I’m walking around from here and there. If our prescribed Japa is there, you know, that is something which you should try to do seriously.
So, yes, we can walk also while chanting. That’s not a problem. But the point is, if you want to walk while chanting also, it is better to walk in a narrow place than to go for a walk while chanting.
Because what happens when you go for a walk, then there are so many things which we keep seeing. And then that becomes a constant distraction. So, while walking while chanting and chanting while walking, the difference is, what is the primary activity? So, some people like to go for walks.
And then you tell them, anyway, you are going for a walk, why don’t you chant at that time also? So, that is, their primary interest is walking, chanting is additional activity. For us, what should it be? Okay, I want to chant and I want to concentrate. But sometimes I feel sleepy, I feel whatever.
I prefer walking and chanting. So, we devotees, especially the prescribed Japa, we can walk while chanting. But we shouldn’t be like chanting while walking.
Primary activity should not be walking. Primary activity should be chanting. And sometimes some devotees may combine some exercise and walk while chanting.
That is also okay. But that should not, generally, if that is to be done, it should not be, it should not go in a public place where we will have hundreds of things to see. Even if some devotees go for a garden or something for a walk while chanting, that’s okay.
But then, it is better to go around in a circle around the same place, so that there is not much new things to see. But the focus stays on chanting. So, when we say, there is one fundamental nirma that we have to concentrate.
But when we do it, how we do it, that can vary according to time, place, circumstances. Etadrishitavakram Krishna, you have made yourself so accessible, so easily accessible. The holy name is actually a portable form of God.
The deity is not so much a portable form. The holy name is a very portable form of God. We can take the holy name wherever we want.
And so easily, without any qualification, without any precondition, traditionally Vedic mantras are to be chanted after we have taken bath and things like that. So, recently, I answered questions on my website. So, one, recently when I was asked this question, that by one devotee, person who is becoming a devotee, but he is from a traditional smarter Brahmin family.
He said, you know, how can, many of you may have heard the story of Gopal Guru Goswami and Chaitanya Mahaprabhu, how one can chant while responding to nature also. You can chant at all times. So, this devotee, he was saying that you can remember Krishna, that’s why.
Will you take the deity to toilet? If you consider the holy name to be the deity, you cannot take the holy name also into the toilet. So, now, see, when we say the holy name is the deity of Krishna, it’s Nama Avatar, Nama Vigraha, the point is to help us see the holy name with sanctity. It’s not, there is Bhagwat Vidhi and there is Pancharatra Vidhi.
In Pancharatra Vidhi, Pancharatra Vidhi is primarily for deity worship. Bhagwat Vidhi is primarily centred around sound, hearing and chanting. So, in Pancharatra Vidhi, there are a lot of strict rules and regulations.
In Bhagwat Vidhi, there are not so much rules and regulations. So, the holy name is a part of Bhagwat Vidhi. And, many times, this Bhagwat Vidhi is downplayed by those who are smart Brahmins.
And for them, the potency of an activity depends primarily on following the rules rigidly. On following the rules rigidly. Whereas, for a devotee, the potency depends on the omnipotence of the Lord and the mercy of the Lord.
And so, sometimes, there is etadrishi tava krupa Bhagwan Such is your mercy, O Lord, Chaitanya Mahaprabhu is saying. So, this conflict between rules and between faith in rules and faith in mercy. This conflict is illustrated in the past time of Sarvam Bhattacharya.
In its conclusion, Chaitanya Mahaprabhu transformed Sarvam Bhattacharya and the next morning, Chaitanya Mahaprabhu came to give some Jagannath Prasad to Sarvam Bhattacharya. And at that time, what happened? Sarvam Bhattacharya heard that the Lord is outside and he immediately came out. He offered obeisances to the Lord and the Lord said, I have got prasad for you.
Then he immediately took the prasad. First, you should take a bath. And then immediately, he quoted a verse from Padma Purana.
That as soon as you get prasad, you should take it. Now, this is not the only lesson to learn from this past time. That as soon as you get prasad, you should honour it.
Chaitanya Mahaprabhu was delighted to see this. Chaitanya Mahaprabhu says that actually, Chaitanya Mahaprabhu felt as if his descent to the material world had become successful. Even because they don’t consider God to be a person, so they don’t have faith in the principle of mercy.
And for them, their rising from the lower mode, to transcendence, it all depends on rigid observance of rules. That’s why in the Mayavadi sampradaya, they also have the idea that their focus is on rigidly following rules and regulations. On the other hand, in the Bhakti Marga, yes, we also follow rules and regulations, but we understand the progress comes not just by following rules and regulations, the progress comes by the intention to please Krishna and the following of rules is a means by which we express our intention to please Krishna.
So the progress happens by the pleasure of Krishna and by his bestowing the mercy when he is pleased. So here what is demonstrated is, in this past time, when Sarovar Bhattacharya disregarded the rules to take the prasad, what is demonstrated is that he has subordinated his faith in rules to his faith in mercy. Chaitanya Mahaprabhu’s personally coming and giving him prasad is the lord’s mercy to him.
And he says, when such mercy is coming, forget the rules. Because the purpose of the rules is to attract the mercy. So this faith in the principle of mercy was what Chaitanya Mahaprabhu felt was worth celebrating.
So similarly, so we understand that the potency of the holy name, Krishna doesn’t just see our feelings about the holy name, Krishna sees our feelings about our feelings. What does it mean? That means sometimes when I want to chant, but I just don’t feel like chanting. So I just can’t concentrate, I feel disinterested, I feel uninterested, I feel bored.
But then, that is a feeling which is just coming because my mind is in a lower mode at that time. But what is my feeling about that feeling? Do I start feeling, just let me put aside the beat, right? Or when will this chanting get over? I’m fed up with it. Or I even at that time, with whatever little bhakti I have, I pray to Krishna, Krishna I don’t want to feel like this.
So even if we are not attentive, but if we express to Krishna our desire to be attentive, that will please Krishna. Now some devotee may chant Hare Krishna Mahamantra with perfect pronunciation without sleeping, sitting in erect posture, like a yogic asana. But if that devotee is proud of how perfectly I bring my chanting, that chanting may not attract Krishna.
And somebody may be struggling even falling asleep and struggling to stay awake. But if that devotee is fervently praying to Krishna, that, so the mercy of the holy name is so great that the mercy is accessible to everyone. And that’s how the mercy is accessible.
As I said, even when somebody goes to the washroom, there also one can chant because the mercy is accessible. And what is important is to access the mercy. So we can chant anywhere, but that is the mercy of the lord.
But Krishna is giving his mercy, we have to show him our eagerness to receive that mercy. And that’s why we try to chant seriously, we try to chant attentively, we try to have prescribed rounds of chanting, a prescribed time for chanting. So all that is not that it is these rules that are going to help us make progress.
These rules show Krishna our seriousness. These rules make our consciousness receptive to the mercy that Krishna is giving. And Chetan Mahaprabhu concludes this by saying that, Although so merciful you are my dear lord, Unfortunately, I have no raga, I have no attraction for these holy names.
So that actually, he is taking the role of us conditioned souls and he is saying, I am talking about our predicament. Although Krishna is so merciful, so readily accessible to us, but we have no taste for the holy names. There are actually, there is grief and there is lamentation.
Krishna says, do not lament. So lamentation is undesirable. But we say, so many of us say, I am lamenting, I am crying at my misfortune.
So, is it that Bhaktivinoda Thakura is not following Krishna’s instruction, Mahasuchaha, do not lament? No. There is a difference. Lamentation is largely self-centric.
Whereas, when a devotee grieves, that grief inspires devotee to take shelter of Krishna. So, I will conclude with this point. I had mentioned this long ago once in a class, but I will just repeat this and conclude.
That, when we feel that I don’t have any taste for the holy name, that is, we can feel helpless, but we should never feel hopeless. Helpless means, I am so fallen, I cannot do anything. But hopeless means, there is no chance only for me to improve.
There is always a chance. Krishna is always ready to help us. So, if you see, okay, you see, this is, I am here, Krishna is, sorry, I am here and Krishna is here.
Okay, say, I am here and Krishna is here. And say, some sinful activity, some wrong activity is here. Okay, this finger.
It’s like this, three fingers are here. Okay, Krishna is here, I am here, and some sinful activity is here. So, our feelings of guilt, lamentation, they should come here.
That means, our feelings of guilt or grief or lamentation, that should stop us from doing sinful activities. Now, I have done so many bad things in the past. So, our guilt should come here.
But Maya is, our feeling that I am so fallen, instead of coming here, comes here. That means, I am so fallen that what is the use of my practising bhakti? I am so fallen that even if I practise bhakti, there is nothing going to happen. So, our feeling of guilt, if it makes us discouraged in our bhakti, then if our feeling of being fallen, if it makes us feel discouraged in bhakti, then that is not Krishna conscious.
That is actually Maya. Anything that keeps us away from Krishna is Maya. So, even the feeling of being fallen, if it discourages bhakti, then it is also Maya.
Our focus should not be that I am fallen. Yes, I am fallen. But more than the fact that I am fallen is that Krishna’s arms are so long that no matter how low I have fallen, Krishna can reach down and lift me up.
So, Bhaktivedanta songs all conclude with, not that I am fallen, but Krishna, I am fallen, I have no hope except you. So, the idea is, we should be always Krishna centred. Yes, we are unfortunate that we don’t have taste for the holy name.
But Krishna is so powerful that He can give us taste also. And He is so kind that He has still given us access to Him. He has brought us on the path to Him.
And He is keeping us on this path. And that way we can, self-pity is not humility. Humility is what helps us to go closer towards Krishna.
But self-pity, oh, I am so fallen, I am so fallen, I am so fallen, it just keeps me further self-centred and away from Krishna. So, rather we understand, we focus it in another way that although I am so fallen, although I am so unworthy, still Krishna has brought me to His lotus feet. And Krishna has kept me at His lotus feet.
So, Krishna is so kind. Surely if I keep trying, He will help me move forward in my life. And He will help me come to Him.
And that way, we can always relate with Krishna on a note of not just optimism, but supreme optimism. Sometimes if we think of, if I think that I am going to practise bhakti, then overcoming all our anarthas will seem like mission impossible. How will I be able to give lust, pride, anger, there are so many mountains to cross.
But when we understand, actually it is Krishna’s mercy that can do anything. Then we will understand that actually bhakti is not mission impossible, it is mission unstoppable. Mission unstoppable.
Why unstoppable? Because once we have got the higher taste, the lower taste will no longer satisfy us. So, we may go back and seek the lower pleasures again. But we will not get any pleasure in that.
And that’s why we will eventually come back to Krishna. But how long that eventually will be, that depends on us. So, rather than experiment with the lower taste again and again, we just, even if we have anarthas, even if we have weaknesses, still we stay fixed on Krishna.
And if we have come to Krishna’s lotus feet, Prabhupada says, mission impossible, Prabhupada says in the Agminaya Suktaraya Mantra 18, Ishopanishad, Parpot, that the process of devotional service is so pure and perfect, that one is forcibly dragged to ultimate perfection. How is one forcibly dragged? Krishna never takes away our free will. But Krishna or Krishna bhakti spoils the lower taste permanently for us.
So, even if we go back to lower pleasures, we have free will. So, we can go back to sensual pleasures. And our mind will keep prodding us to go back.
But even if we go back, we will not experience much pleasure. And that’s why rather than trying to experience happiness where we will not experience happiness, rather let’s focus on applying ourselves to Krishna where there is unlimited happiness. So, I’ll summarise.
I started by talking about how sonic theology, approaching God through sound, is talked about in all the world’s traditions. But philosophically, it has been analysed in the Vedic tradition. We discussed two theories.
Varnavad, the potency lies in the letters itself and Spotavad, the potency lies in the meaning. When we discussed in bhakti, Varnavad and Spotavad both are included but they are subordinated to Kripa. The potency of the holy name is primary.
Our desire for that mercy, by trying to pronounce as clearly as possible, we try to, and we also try to understand the meaning, appreciate philosophically and in that way we access the potency of the Lord. Then we discussed about Niyamita. Although there are no rules for chanting, but for us to receive the holy name’s mercy, we can see what rules we need to follow and we should try to minimise distractions and maximise our concentration.
And then we discussed about how the principle of Kripa is the driving force in our bhakti. But to receive the Kripa and to attract the Kripa, we try to do bhakti as diligently as possible. And we discourage, yes, right now we are not accessing the full potency of the holy name.
It’s like a gun. Even the gun without bullets is so potent. Even our Aparadhanam or Namabhas is so potent.
Yes, we don’t have any taste for the holy name. We are fallen, but so then if we show some sincerity and try to perceive it.