Bhakti Vriksha User Guide Shraddhavan

1. Difference between human and animal life

A small child walking with his father goes on inquiring constantly. He asks his father so many odd things, and the
father has to satisfy him with proper answers. When I(A Sadhu narrates) was a young father in my householder
life, I was over flooded with hundreds of questions from my second son, who was my constant companion. One
day it so happened that a bridegroom's party was passing our tramcar, and the four-year-old boy, as usual, inquired
what the big procession was. He was given all possible answers to his thousand and one questions regarding the
marriage party, and finally he asked whether his own father was married! This question gave rise to loud laughter
from all the elderly gentlemen present, although the boy was perplexed as to why we were laughing. Anyway, the
boy was somehow satisfied by his married father.
The lesson from this incident is that since a human being is a rational animal, he is born to make inquiries. The
greater the number of questions, the greater the advancement of knowledge and science. The whole of material
civilization is based on this originally large volume of questions put by young men to their elders. When elderly
persons give the proper answers to the questions of the youngsters, civilization makes progress, one step after
another. The most intelligent man, however, inquires about what happens after death. The less intelligent make
lesser inquiries, but the questions of those who are more intelligent go higher and still higher. (Adapted from
Science of Self realization Chapter 1 Learning the Science of the Self)The first aphorism in the Vedanta-sutra is
athatho brahma jijnasa. In the human form of life one should put many questions to himself and to his
intelligence. In the various forms of life lower than human life the intelligence does not go beyond the range of
life's primary necessities namely eating, sleeping, mating and defending. Dogs, cats and tigers are always busy
trying to find something to eat or a place to sleep, trying to defend and mate successfully. In the human form of
life, however, one should be intelligent enough to ask what he is, why he has come into the world, what his duty
is, who is the supreme controller, what is the difference between dull matter and the living entity, etc. There are so
many questions, and the person who is actually intelligent should simply inquire about the supreme source of
everything: athatho brahma jijnasa. A living entity is always connected with a certain amount of intelligence, but
in the human form of life the living entity must inquire about his spiritual identity. This is real human intelligence.
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It is said that one who is simply conscious of the body is no better than an animal, even though he be in the human
form. In Bhagavad-gita (15.15) Sri Krsna says, sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam
ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." In the animal
form the living entity is completely forgetful of his relationship with God. This is called apohanam, or
forgetfulness. In the human form of life, however, consciousness is more greatly developed, and consequently the
human being has a chance to understand his relationship with God.
In the human form one should utilize his intelligence by asking all these questions, who am I? Why am I suffering?
Who is god? These are inquiries about atma-tattva self-realization. The conclusion is that unless a living entity
is inquisitive about self-realization he is nothing but an animal. (SB 4.25.26)
Discovery
1. What is the similarity between human and animal life?
2. Is man different from animals?
Understanding
1. Are we using our intelligence for the purpose it is meant for?
2. Why is there a difference between the development of consciousness of animals and humans?
Application
Do u find this class useful, what message did you like the best?

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Chanting:
Chanting the holy names of the Lord is the most sublime process of reviving our spiritual nature and understanding
our relationship with God. It is declared in the Kali-santarana Upanisad:
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
iti sodasakam namnam kali-kalmasa-nasanamnatah parataropayah sarva-vedesu drsyate:
The sixteen names of the Hare Krishna maha-mantra as stated above, destroy all the inauspiciousness of the age of Kali.
This is the conclusion of all the Vedas (Kali-santarana Upanisad from Krishna Yajur Veda)

PREACHING IS THE ESSENCE

Out of compassion for living entities, the sadhu preaches:
The symptoms of a sdhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he
is peaceful, he abides by the scriptures, and all his characteristics are sublime.
A sdhu, as described above, is a devotee of the Lord. His concern, therefore, is to enlighten people in devotional
service to the Lord. That is his mercy. He knows that without devotional service to the Lord, human life is spoiled.
A devotee travels all over the country, from door to door, preaching, "Be Krsna Conscious. Be a devotee of Lord
Ka. Don't spoil your life in simply fulfilling your animal propensities. Human life is meant for self-realization, or
Krsna Consciousness." These are the preachings of a sdhu. He is not satisfied with his own liberation. He always
thinks about others. He is the most compassionate personality towards all the fallen souls. One of his
qualifications, therefore, is kruika, great mercy to the fallen souls.... He is merciful because he is the well-wisher
of all living entities. He is not only a well-wisher of human society, but a well-wisher of animal society as well. It is
said here, sarva-dehinm, which indicates all living entities who have accepted a material body. Not only does the
human being have a material body, but other living entities, such as cats and dogs, also have material bodies. The
devotee of the Lord is merciful to everyonethe cats, dogs, trees, etc. He treats all living entities in such a way that
they can ultimately get salvation from this material entanglement.
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(Adapted from Srimad-Bhgavatam 3.25.21)

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2. Source of knowledge
What are the Vedas? The Sanskrit verbal root of Veda can be interpreted variously, but the purport is finally one.
Veda means knowledge. Any knowledge you accept is Veda, for the teachings of the Vedas are the original
knowledge. In the conditioned state, our knowledge is subjected to many deficiencies. The difference between a
conditioned soul and a liberated soul is that the conditioned soul has four kinds of defects. The first defect is that
he must commit mistakes. To err is human. This is one defect of the conditioned soul.
Another defect: to be illusioned. Illusion means to accept something which is not: maya. Maya means "what is
not." Everyone is accepting the body as the self. If I ask you what you are, you will say, "I am Mr. John; I am a rich
man; I am this; I am that." All these are bodily identifications. But you are not this body. This is illusion.
The third defect is the cheating propensity.
Everyone has the propensity to cheat others. Although a person is fool number one, he poses himself as very
intelligent. Although it is already pointed out that he is in illusion and makes mistakes, he will theorize: "I think
this is this, this is this." But he does not even know his own position. He writes books of philosophy, although he
is defective. That is his disease. That is cheating.
Lastly, our senses are imperfect. We are very proud of our eyes. Often, someone will challenge, "Can you show me
God?" But do you have the eyes to see God? You will never see if you haven't the eyes. If immediately the room
becomes dark, you cannot even see your hands. So what power do you have to see? We cannot, therefore, expect
knowledge (Veda) with these imperfect senses. With all these deficiencies, in conditioned life we cannot give
perfect knowledge to anyone. Nor are we ourselves perfect. Therefore we accept the Vedas as they are.
The Vedas are not compilations of human knowledge. Vedic knowledge comes from the spiritual world, from Lord
Krsna. Another name for the Vedas is sruti. Sruti refers to that knowledge which is acquired by hearing. It is not
experimental knowledge. Sruti is considered to be like a mother. We take so much knowledge from our mother.
For example, if you want to know who your father is, who can answer you? Your mother. If the mother says, "Here
is your father," you have to accept it. It is not possible to experiment to find out whether he is your father.
Similarly, if you want to know something beyond your experience, beyond your experimental knowledge, beyond
the activities of the senses, then you have to accept the Vedas. There is no question of experimenting. It has already
been experimented. It is already settled. The version of the mother, for instance, has to be accepted as truth. There
is no other way.
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If you make experimental endeavor, you come to the same conclusion, but just to save time you should accept. If
you want to know who your father is and if you accept your mother as the authority, then whatever she says can be
accepted without argument. There are three kinds of evidence: pratyaksha, anumana and sabda. Pratyaksha means
"direct evidence." Direct evidence is not very good because our senses are not perfect. We are seeing the sun daily,
and it appears to us just like a small disc, but it is actually far, far larger than many planets. Of what value is this
seeing? Therefore we have to read books; then we can understand about the sun. So direct experience is not
perfect. Then there is anumana, inductive knowledge: "It may be like this"-hypothesis. For instance, Darwin's
theory says it may be like this, it may be like that. But that is not science. That is a suggestion, and it is also not
perfect. But if you receive the knowledge from the authoritative sources, that is perfect. If you receive a program
guide from the radio station authorities, you accept it. You don't deny it; you don't have to make an experiment,
because it is received from the authoritative sources.
Vedic knowledge is called sabda-pramana. Another name is sruti. Sruti means that this knowledge has to be
received simply by aural reception. The Vedas instruct that in order to understand transcendental knowledge, we
have to hear from the authority. Transcendental knowledge is knowledge from beyond this universe. Within this
universe is material knowledge, and beyond this universe is transcendental knowledge. All this knowledge is there,
but how will you make experiments? It is not possible. Therefore you have to take the assistance of the Vedas. This
is called Vedic knowledge. (Adapted from the Introduction to Isopanishad by HDG A.C. BhaktiVedanta Swami
Prabhupada)
The disease of the modern civilized man is his disbelief of everything in the revealed scriptures. Faithless nonbelievers cannot make progress in spiritual realization, for they cannot understand the spiritual potency. The small
fruit of a banyan contains hundreds of seeds, and in each seed is the potency to produce another banyan tree with
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the potency to produce millions more of such fruits. This law of nature is visible before us, although how it works
is beyond our understanding. This is but an insignificant example of the potency of Godhead; there are many
similar phenomena that no scientist can explain.
Everything, in fact, is inconceivable, for the truth is revealed only to the proper persons. Although there are
varieties of personalities, from Brahm down to the insignificant ant, all of whom are living beings, their
development of knowledge is different. Therefore we have to gather knowledge from the right source. Indeed, in
reality we can get knowledge only from the Vedic sources. The four Vedas, with their supplementary Puras, the
Mahbhrata, the Rmyaa and their corollaries, which are known as smtis, are all authorized sources of
knowledge. If we are at all to gather knowledge, we must gather it from these sources without hesitation.
Revealed knowledge may in the beginning be unbelievable because of our paradoxical desire to verify everything
with our tiny brains, but the speculative means of attaining knowledge is always imperfect. The perfect knowledge
propounded in the revealed scriptures is confirmed by the great cryas, who have left ample commentations upon
them; none of these cryas has disbelieved in the stras. One who disbelieves in the stras is an atheist, and we
should not consult an atheist, however great he may be. A staunch believer in the stras, with all their diversities,
is the right person from whom to gather real knowledge. Such knowledge may seem inconceivable in the
beginning, but when put forward by the proper authority its meaning is revealed, and then one no longer has any
doubts about it.
(Excerpt From: Caitanya Caritamrita, Aadilila, Chapter 5 Text 14 purport)
Discovery
1. What do you understand by Veda?
2. What are the four defects?
3. Mention the 3 kinds of evidences for attaining knowledge?
4. What is the disease afflicting modern man with respect to the scriptures?
5. Which is the right source from which we have to gather knowledge?
Understanding
1. Is there any difference between Vedic knowledge and material knowledge?
2. Of the 3 kinds of evidences for acquiring knowledge which is the best?
3. Whom should we consult to gather the real knowledge? Why?
4. Why is revealed knowledge unbelievable in the beginning?
Application
1. Is Vedic knowledge scientific? Substantiate.
2. Is it possible to make it a part of our day to day activites?
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SRI NAMAMRTA
Perfect knowledge (and thus perfect activities) is derived from chanting the maha-mantra:
Cetah means "knowledge." Without perfect knowledge, one cannot act perfectly. The real source of knowledge is
the vacah, or sound vibration, given by Vedic instructions. Here the word vacah, or vibration, means the Vedic
vibration. The origin of creation is sound vibration, and if the sound vibration is clear and purified, perfect
knowledge and perfect activities actually become manifest. This is enacted by the chanting of the mahamantra,
Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama,Hare Hare.
(SB 4.24.43)

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PREACHING IS THE ESSENCE

Hearing (and chanting) the Vedic literature will bring peace and prosperity to the world:
O King, it is therefore essential that every human being hear, glorify and remember the Supreme Lord Personality
of Godhead always and everywhere.
And for hearing only, all the Vedic literatures are there, compiled by authorized persons like Vysadeva, who is the
powerful incarnation of Godhead. And as it is ascertained that the Lord is the Supersoul of everything, He should
therefore be heard and glorified everywhere and always. That is the special duty of the human being. And the
human being, when he gives up the process of hearing about the all-pervading Personality of Godhead, becomes
victim to hearing rubbish.... It is said here that it is incumbent upon the human beings to hear because the
scriptures like Bhagavad-gita, Srimad-Bhgavatam, etc., are made for that purpose. Living beings other than human
beings have no capacity to hear such Vedic literatures. If the human society gives itself to the process of hearing the
Vedic literature, it will not become victim to the impious sounds vibrated by impious men who degrade the
standards of the total society. Hearing is solidified by the process of chanting. One who has perfectly heard from
the perfect source becomes convinced about the all-pervading Personality of Godhead and thus becomes
enthusiastic in the matter of glorifying the Lord. All the great cryas, like Rmnuja, Madhva, Caitanya, Sarasvat
hkura or even, in other countries, Muhammad, Christ and others, have all extensively glorified the Lord by
chanting always and in every place. Because the Lord is all-pervading, it is essential to glorify Him always and
everywhere. In the process of glorifying the Lord there should be no restriction of time and space. This is called
santana-dharma, or bhgavata-dharma. Santana means eternal, always and everywhere. Bhgavata means
pertaining to Bhagavn, the Lord. The Lord is the master of all time and all space, and therefore the Lord's holy
name must be heard, glorified and remembered everywhere in the world, and that will bring about the desired
peace and prosperity so eagerly awaited by the people of the world.
(SB 2.2.36)
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3. Who am I?
Who are you?... Are you your body? Or your mind? Or are you something higher? Do you know who you are, or
do you merely think you know? And does it really matter? Our materialistic society, with its unenlightened
leadership, has made it virtually taboo to inquire into our real, higher self. Instead we use our valuable time
maintaining, decorating, and pampering the body for its own sake. Might there be an alternative?.
The first step is to know the difference between a living body and a dead body. What is the difference? The
difference is that when someone dies, the spirit soul, or the living force, leaves the body. And therefore the body is
called "dead." So, there are two things: one, this body; and the other, the living force within the body. We speak of
the living force within the body. That is the difference between the science of Krsna consciousness, which is
spiritual, and ordinary material science. As such, in the beginning it is very, very difficult for an ordinary man to
appreciate our movement. One must first understand that he is a soul, or something other than his body.
You can understand at any moment, but it requires a little intelligence. For example, as a child grows, he becomes
a boy, the boy becomes a young man, the young man becomes an adult, and the adult becomes an old man.
Throughout all this time, although his body is changing from a child to an old man, he still feels himself to be the
same person, with the same identity. Just see: the body is changing, but the occupier of the body, the soul, is
remaining the same. So we should logically conclude that when our present body dies, we get another body. This is
called transmigration of the soul.
The first thing is to understand that you are a spirit soul. And because you are a spirit soul, you are changing your
body. This is the ABC of spiritual understanding. So, when your body is finished, annihilated, you are not finished.
You get another body, just as you may change your coat and shirt. If you come to see me tomorrow wearing a
different shirt and a different coat, does that mean you are a different person? No. Similarly, each time you die you
change bodies, but you, the spirit soul within the body, remain the same. This point has to be understood; then
one can make further progress in the science of Krsna consciousness.
The spirit soul is invisible to our material eyes. It is atomic in size. After the destruction of the gross body, which is
made up of the senses, blood, bone, fat, and so forth, the subtle body of mind, intelligence, and ego goes on
working. So at the time of death this subtle body carries the small spirit soul to another gross body. The process is
just like air carrying a fragrance. Nobody can see where this rose fragrance is coming from, but we know that it is
being carried by the air. You cannot see how, but it is being done. Similarly, the process of transmigration of the
soul is very subtle. According to the condition of the mind at the time of death, the minute spirit soul enters into
the womb of a particular mother through the semen of a father, and then the soul develops a particular type of
body given by the mother. It may be a human being, it may be a cat, a dog, or anything.
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The soul is present in the heart of the living entity, and it is the source of all the energies for maintaining the body.
The energy of the soul is spread all over the body, and this is known as consciousness. Since this consciousness
spreads the energy of the soul all over the body, one can feel pains and pleasures in any part of the body. The soul
is individual, and he is transmigrating from one body to another, just as a person transmigrates from babyhood to
childhood, from childhood to boyhood, from boyhood to youth, and then to advanced old age. Then the change
called death takes place when we change to a new body, just as we change our old dress to a new dress. This is
called transmigration of the soul.
People should first be taught what they are. Are they their bodies, or something else? That is the beginning of
education. Now everyone is educated to think he is his body. Because someone accidentally gets an American
body, he thinks, "I am an American." This is just like thinking, "I am a red shirt," just because you are wearing a
red shirt. You are not a red shirt; you are a human being. Similarly, this body is like a shirt or coat over the real
person--the spirit soul. If we recognize ourselves simply by our bodily "shirt" or "coat," then we have no spiritual
education.
(Adapted from Science of Self realization Chapters 1 & 2)
Discovery
1. What is the difference between a living and a dead body?
2. What are the different transformations that happen to a person in the course of his life? From infancy to death?
Understanding
1. Is it difficult to perceive the fact that we are something other than the body? Why?
2. How can we understand that though we grow from infancy to old age still we are the same person?
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3. Can we understand the fact that the soul is transmigrating?
Application
When we lose someone who is dear to us why are we affected so much?

SRI NAMAMRTA
The processes of jna, yoga, meditation and pious activities are not as effective in cleansing the heart as chanting
the holy name
Ceto-darpaa-mrjanam: [Cc. Antya 20.12] one has to cleanse his heart. There are different processes to cleanse
the heartthe jna process, the yoga process, the meditation process, pious activities. Karma also cleanses the
heart. If one acts very piously, his heart will gradually be cleansed. But although these processes are recommended
for cleansing the heart, in this age they are all difficult. To follow the path of philosophical knowledge one must
become a very learned scholar, one must read so many books, one must go to learned professors and scholars and
speculate. One must search out a person who has seen the light. So these are all philosophical processes.
Meditation is also a recommended process. One should question, "What am I?" Just consider: Am I this body? No.
Am I this finger? No, this is my finger. If you contemplate your leg, you will see, "Oh, this is my leg." Similarly,
you will find everything to be "mine." And where is that "I"? Everything is mine, but where is that "I"? When one
is searching for that "I," that is meditation. Real meditation means concentrating all the senses in that way. But that
meditation process is very difficult. One must control the senses. The senses are dragging one outward, and one
has to bring them inward for introspection. Therefore there are eight processes in the yoga system. The first is
controlling the senses by regulative principles. Then sitting posturesthat will help to concentrate the mind. If
one sits leaning over, that will not help; if one sits up straight, that will help. Then controlling the breathing, then
meditation, then samdhi. But today these are very, very difficult processes. No one can immediately perform
them. The so-called yoga processes are fragmentalonly the sitting postures and a few breathing exercises are
practiced. But that cannot bring one to the perfectional stage. The actual yoga process, although a recommended
Vedic process, is very difficult in this age. Similarly one can try to get knowledge by the speculative philosophical
process: "This is Brahman, this is not Brahman, so what is Brahman? What is spirit soul?" Such empiric
philosophical discussion is also recommended, but it is useless in this age.Therefore Caitanya Mahprabhunot
only Caitanya Mahprabhu but also the Vedic literaturesays:
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harer nma harer nma / harer nmaiva kevalam

kalau nsty eva nsty eva / nsty eva gatir anyath [Cc. di 17.21]
Kalau means "in this age." Nsty eva, nsty eva, nsty evathree times nsty eva. Eva means "certainly," and nsti
means "not." "Certainly not, certainly not, certainly not." What is that "certainly not"? One cannot realize oneself
by karma. That is the first "certainly not." One cannot realize oneself by jna. That is the second "certainly not."
One cannot realize oneself by yoga. Certainly not. Kalau. Kalau means "in this age." Kalau nsty eva nsty eva
nsty eva gatir anyath. In this age one certainly cannot achieve success by any of these three methods. Then what
is the recommended process? Harer nma harer nma harer nmaiva kevalam. Simply chant the Hare Krsna
mantra. Kevalam means "only." Simply chant Hare Ka. It is the easiest and most sublime process. This is
recommended, practical, and authorized. So take it. Accept it in any condition of life. Chant. There is no
expenditure, there is no loss. We are not chanting a secret. No. It is open. And by chanting you will cleanse your
heart. (The Science of Self-Realization)

PREACHING IS THE ESSENCE

Preaching the knowledge of the living entitys spiritual existence is the highest welfare work
... [the living entity] must preach this knowledge [of self-realization] after perfecting himself and understanding
his own position as an eternal Sevak of Ka. Preaching this is showing real mercy to living entities. Other types of
humanitarian work may be temporarily beneficial for the body, but because a living entity is spirit soul, ultimately
one can show him real mercy only by revealing knowledge of his spiritual existence. As Caitanya Mahprabhu says,
jvera 'srarpa' haya-kera 'nitya-dsa.' "Every living entity is constitutionally a servant of Ka." One should
know this fact perfectly and should preach it to the mass of people. (SB 4.29.1b)

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4. Why am I suffering?
Every human being suffers in this material world. No one can claim that he is not suffering. That is not possible. In
this material world, there are three kinds of suffering: adhyatmika, adhibhautika, and adhidaivika. These are
miseries arising from the material body and mind, from other living entities, and from the forces of nature. We may
suffer mental anguish, or we may suffer from other living entities--from ants or mosquitoes or flies--or we may
suffer due to some superior power. There may be no rain, or there may be flood. There may be excessive heat or
excessive cold. So many types of suffering are imposed by nature. Thus there are three types of miseries within the
material world, and everyone is suffering from one, two, or three of them. No one can say that he is completely free
from suffering.
What is the problem of our lives? That we do not know. Modern education never gives enlightenment about the
real problem of life. That is indicated in the Bhagavad-Gita. Those who are educated and are advancing in
knowledge should know what is the problem of life. This problem is stated in the Gita: one should always see the
inconveniences of birth, death, old age, and disease. Unfortunately no one pays attention to these problems. When
a man is diseased he thinks, "All right. Let me go to the doctor. He will give me some medicine, and I will be
cured." But he does not consider the problem very seriously. "I did not want this disease. Why is there disease? Is
it not possible to become free from disease?" He never thinks that way. This is because his intelligence is very lowgrade, just like that of an animal. An animal suffers, but it has no sense. If an animal is brought to a slaughterhouse
and sees that the animal before him is being slaughtered, he will still stand there contentedly eating the grass. This
is animal life. He does not know that next time it will be his turn and he will be slaughtered. I have seen it. In a
Kali temple I have seen that a goat was standing there ready to be sacrificed and another goat was very happily
eating the grass.
Similarly, Maharaja Yudhisthira was asked by Yamaraja, "What is the most wonderful thing in
this world? Can you explain?" So Maharaja Yudhisthira answered, "Yes. The most wonderful thing is that at every
moment one can see that his friends, his fathers, and his relatives have died, but he is thinking, `I shall live
forever."' He never thinks that he will die, just as an animal never thinks that at the next moment he may be
slaughtered. He is satisfied with the grass, that's all. He is satisfied with the sense gratification. He does not know
that he is also going to die.
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My father has died, my mother has died, he has died, she has died. So I will also have to die. Then what is after
death? I do not know. This is the problem. People do not take this problem seriously, but the Bhagavad-Gita
indicates that that is real education. Real education is to inquire why, although we do not want to die, death comes.
That is real inquiry. We do not want to become old men. Why does old age come upon us? We have many
problems, but this is the sum and substance of all of them.
The sages of India had developed a different kind of civilization, which enabled them to know themselves. They
had discovered that we are not at all material entities, but that we are all spiritual, permanent, and indestructible
servants of the Absolute. But because we have, against our better judgment, chosen to completely identify ourselves
with this present material existence, our sufferings have multiplied according to the inexorable law of birth and
death, with its consequent diseases and anxieties. These sufferings cannot be really mitigated by any provision of
material happiness, because matter and spirit are completely different elements. It is just as if you took an aquatic
animal out of water and put it on the land, supplying all manner of happiness possible on land. The deadly
sufferings of the animal are not capable of being relieved at all until it is taken out of its foreign environment. Spirit
and matter are completely contradictory things. All of us are spiritual entities. We cannot have perfect happiness,
which is our birthright, however much we may meddle with the affairs of mundane things. Perfect happiness can
be ours only when we are restored to our natural state of spiritual existence. This is the distinctive message of our
ancient Indian civilization, this is the message of the Gita, this is the message of the Vedas and the Puranas, and
this is the message of all the real acaryas, including our present Acaryadeva, in the line of Lord Caitanya.
(Adapted from Science of Self realisation Chapters 2 & 5.)

Discovery
1. Mention the 3 kinds of suffering
2. What is the real problem of our lives?
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Understanding
1. Why is it that though we see many people suffering and we ourselves are suffering we are not looking out for a
solution to end these sufferings?
2. How is the analogy of aquatic animal out of water applicable to us?

Application:
1. Do you have any experience or realization that when you engage in devotional service even for a moment you
forget about yourself and your surroundings? Do you wish this feeling would go on eternally? Please share
2. How many times have you felt helpless in a situation and therefore got frustrated? Do you think you should have
acted differently why/ why not?

SRI NAMAMRTA
By performance of sakrtana-yaja, the congregational chanting of the holy name, people will be happy
economically, politically, socially, religiously and culturally:
In the present age of Kali there will eventually be a great scarcity of water (anvti), for the general populace, due
to ignorance and the scarcity of yaja ingredients, will neglect to perform yajas. Srimad-Bhgavatam therefore
advises: yajai sakrtana-prayai yajanti hi sumedhasa. After all, yaja is meant to satisfy the Supreme
Personality of Godhead. In this age of Kali, there is great scarcity and ignorance; nonetheless, everyone can
perform sakrtana-yaja. Every family in every society can conduct sakrtana-yaja at least every evening. In this
way there will be no disturbance or scarcity of rain. It is essential for the people in this age to perform the
sakrtana-yaja in order to be materially happy and to advance spiritually.
(SB 5.4.3)

PREACHING IS THE ESSENCE

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The devotees who, out of compassion, preach are as confidential to the Lord as Lord Brahm:
A pure devotee of the Lord like Brahm and persons in his disciplic succession are always unhappy to see the
perplexities of the conditioned souls, who are suffering the onslaughts of the threefold miseries which pertain to
the body and mind, to the disturbances of material nature and many other such material disadvantages.... The
devotees of the Lord who voluntarily take the responsibility of raising the foolish materialistic sense enjoyers are as
confidential to the Lord as Lord Brahm.
(SB 3.9.8)

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5. What is this material world

The meaning of life is to enjoy. But now you are on a false platform of life, and therefore you are suffering instead
of enjoying. Everywhere we see the struggle for existence. Everyone is struggling, but what is their enjoyment in
the end? They are simply suffering and dying. Therefore, although life means enjoyment, at the present moment
your life is not enjoyment. But if you come to the real, spiritual platform of life, then you'll enjoy.
In the material world everything is made of dead matter; therefore it is simply an imitation. The reality of things
exists in the spiritual world. Those who have read the Gita can understand what the spiritual world is like, for
there it is described:

paras tasmat tu bhavo 'nyo / 'vyakto 'vyaktat sanatunah

yah sa sarvesu bhutesu / nasyatsu na vinasyati
"Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It
is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is." (BG 8.20)
Scientists are attempting to calculate the length and breadth of this material world, but they cannot begin. It will
take them thousands of years simply to travel to the nearest star. And what to speak of the spiritual world? Since
we cannot know the material world, how can we know what is beyond it? The point is that we must know from
authoritative sources.
The most authoritative source is Krsna, for He is the reservoir of all knowledge. No one is wiser or more
knowledgeable than Krsna. Krsna informs us that beyond this material world is a spiritual sky, which is filled with
innumerable planets. That sky is far, far greater than material space, which constitutes only one fourth of the entire
creation. Similarly, the living entities within the material world are but a small portion of the living entities
throughout the creation. This material world is compared to a prison, and just as prisoners represent only a small
percentage of the total population, so the living entities within the material world constitute but a fragmental
portion of all living entities.
Those who have revolted against God--who are criminal--are placed in this material world. Sometimes criminals
say that they don't care for the government, but nonetheless they are arrested and punished. Similarly, living
entities who declare their defiance of God are placed in the material world.
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Originally the living entities are all part and parcel of God and are related to Him just as sons are related to their
father. Christians also consider God the supreme father. Christians go to church and pray, "Our Father, who art in
heaven.', The conception of God as father is also in the Bhagavad-gita (14.4):

sarva-yonisu kaunteya / murtayah sambha vanti yah

tasam brahma mahad yonir / aham bija-pradah pita
"It should be understood that all the species of life, O son of Kunti, are made possible by birth in this material
nature, and that I am the seed-giving father."
According to Vedic civilization, the perfection of life is to realize one's relationship with Krsna, or God. In the
Bhagavad-gita, which is accepted by all authorities in transcendental science as the basis of all Vedic knowledge, we
understand that not only human beings but all living entities are parts and parcels of God. The parts are meant for
serving the whole, just as the legs, hands, fingers, and ears are meant for serving the total body. We living entities,
being parts and parcels of God, are duty-bound to serve Him.
Actually our position is that we are always rendering service to someone, either to our family, country, or society.
If we have no one to serve, sometimes we keep a pet cat or dog and render service to it. All these factors prove that
we are constitutionally meant to render service, yet in spite of serving to the best of our ability, we are not satisfied.
Nor is the person to whom we are rendering that service satisfied. On the material platform, everyone is frustrated.
The reason for this is that the service being rendered is not properly directed. For example, if we want to render
service to a tree, we must water the root. If we pour water on the leaves, branches, and twigs, there is little benefit.
If the Supreme Personality of Godhead is served, all other parts and parcels will be automatically satisfied.
Consequently all welfare activities as well as service to society, family, and nation are realized by serving the
Supreme Personality of Godhead.

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This Krsna consciousness movement is not blind religious fanaticism, nor is it a revolt by some recent upstart;
rather, it is an authorized, scientific approach to t0he matter of our eternal necessity in relation with the Absolute
Personality of Godhead, the Supreme Enjoyer. Krsna consciousness simply deals with our eternal relationship with
Him and the process of discharging our relative duties to Him. Thus, Krsna consciousness enables us to achieve the
highest perfection of life attainable in the present human form of existence.
When a soul wants to enjoy this material world, forgetting his real home in the spiritual world, he takes this life of
hard struggle for existence. This unnatural life of repeated birth, death, disease, and old age can be stopped when
his consciousness is dovetailed with the supreme consciousness of God. That is the basic principle of our Krsna
movement. (Adapted from Science of Self realisation)

Discovery
1. Are we enjoying?
2. Do you feel like a prisoner?
Understanding
1. What is the perfection of life?
2. Is it really possible to do all welfare activities by serving God?
Application
What are the practical ways of dovetailing our consciousness with the Supreme consciousness?
SRI NAMAMRTA
Dealings with the material world for spreading the Krsna Consciousness movement are spiritual, as long as one
daily chants sixteen rounds of the mah-mantra
In our preaching work, we deal with so much property and money and so many books bought and sold, but
because these dealings all pertain to the Krsna Consciousness movement, they should never be considered
material. That one is absorbed in thoughts of such management does not mean that he is outside of Krsna
consciousness. If one rigidly observes the regulative principle of chanting sixteen rounds of the mah-mantra every
day, his dealings with the material world for the sake of spreading the Krsna Consciousness movement are not
different from the spiritual cultivation of Krsna Consciousness.
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(SB 5.16.3)

PREACHING IS THE ESSENCE

For preaching Krsna Consciousness, any material facility may be employed:
One should not give up anything which can be utilized in the service of the Lord. That is a secret of devotional
service. Anything that can be utilized in advancing Krsna Consciousness and devotional service should be
accepted. For instance, we are using many machines for the advancement of our present Krsna Consciousness
movement, machines like typewriters, dictaphones, tape recorders, microphones and airplanes. Sometimes people
ask us, "Why are you utilizing material products if you condemn the advancement of material civilization?" But
actually we do not condemn. We simply ask people to do whatever they are doing in Krsna Consciousness. This is
the same principle on which, in the Bhagavad-gita, Krsna advised Arjuna to utilize his fighting abilities in
devotional service. Similarly, we are utilizing these machines for Ka's service. With such sentiment for Ka, or
Krsna Consciousness, we can accept everything. If the typewriter can be utilized for advancing our Krsna
Consciousness movement, we must accept it. Similarly, the Dictaphone or any other machine must be used. Our
vision is that Krsna is everything. Krsna is the cause and effect, and nothing belongs to us. Ka's things must be
used in the service of Ka.
(Nectar of Devotion, Chapter 14)

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6. Who is God?
Parasara Muni, a great sage and the father of Vyasadeva, who compiled all the Vedic literatures, gave the following
definition of God:

aisvaryasya samagrasya / viryasya yasasah sriyah

Jnana-vairagyayos caiva / sannam bhaga itingana (Visnu Purana 6.5.47)
Bhagavan, the Supreme Personality of Godhead, is thus defined by Parasara Muni as one who is full in six
opulences--who has full strength, fame, wealth, knowledge, beauty, and renunciation.
Bhagavan, the Supreme Personality of Godhead, is the proprietor of all riches. There are many rich men in the
world, but no one can claim that he possesses all the wealth. Nor can anyone claim that no one is richer than he.
We understand from the Srimad-Bhagavatam, however, that when Krsna was present on this earth He had 16,108
wives, and each wife lived in a palace made of marble and bedecked with jewels. The rooms were filled with
furniture made of ivory and gold, and there was great opulence everywhere. These descriptions are all given vividly
in the Srimad-Bhagavatam. In the history of human society we cannot find anyone who had sixteen thousand wives
or sixteen thousand palaces. Nor did Krsna go to one wife one day and another wife another day. No, He was
personally present in every palace at the same time. This means that He expanded Himself in 16,108 forms. This is
impossible for an ordinary man, but it is not very difficult for God. If God is unlimited, He can expand Himself in
unlimited forms, otherwise there is no meaning to the word unlimited. God is omnipotent; He can maintain not
only sixteen thousand wives but sixteen million and still encounter no difficulty, otherwise there is no meaning to
the word omnipotent.
These are all attractive features. We experience in this material world that if a man is very rich, he is attractive. In
America, for instance, Rockefeller and Ford are very attractive because of their riches. They are attractive even
though they do not possess all the wealth of the world. How much more attractive, then, is God, who is the
possessor of all riches.
Similarly, Krsna has unlimited strength. His strength was present from the moment of His birth. When Krsna was
only three months old, the Putana demon attempted to kill Him, but instead she was killed by Krsna. That is God.
God is God from the beginning. He does not become God by some meditation or mystic power. Krsna is not that
type of God. Krsna was God from the very beginning of His appearance.
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Krsna also has unlimited fame. Of course, we are devotees of Krsna & know of Him & glorify Him, but apart from
us, many millions in the world are aware of the fame of the Bhagavad-gita. In all countries all over the world the
Bhagavad-gita is read by philosophers, psychologists & religionists. We are also finding very good sales with our
Bhagavad-gita As It Is. This is because the commodity is pure gold. There are many editions of the Gita, but they
are not pure. Ours is selling more because we are presenting the Bhagavad-gita as it is. The fame of the Bhagavadgita is Krsna's fame.
Beauty, another opulence, is possessed unlimitedly by Krsna. Krsna Himself is very beautiful, as are all His
associates. Those who were pious in a previous life receive an opportunity in this material world to take birth in
good families and good nations. The American people are very rich and beautiful, and these opulences are a result
of pious activities. All over the world people are attracted to the Americans because they are advanced in scientific
knowledge, riches, beauty, and so on. This planet is an insignificant planet within the universe, yet within this
planet, one country--America--has so many attractive features. We can just imagine, then, how many attractive
features must be possessed by God, who is the creator of the entire cosmic manifestation. How beautiful He must
be--He who has created all beauty.
A person is attractive not only because of his beauty, but also because of his knowledge. A scientist or philosopher
may be attractive because of his knowledge, but what knowledge is more sublime than that given by Krsna in the
Bhagavad-gita? There is no comparison in the world to such knowledge. At the same time, Krsna possesses full
renunciation (vairagya). So many things are working under Krsna's direction in this material world, but actually
Krsna is not present here. A big factory may continue to work, although the owner may not be present. Similarly,
Krsna's potencies are working under the direction of His assistants, the demigods. Thus Krsna Himself is aloof
from the material world. This is all described in the revealed scriptures.

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God, therefore, has many names according to His activities, but because He possesses so many opulences, and
because with these opulences He attracts everyone, He is called Krsna. The Vedic literature asserts that God has
many names, but "Krsna" is the principal name.
Actually God has no particular name. By saying He has no name, we mean that no one knows how many names He
has. Since God is unlimited, His names also must be unlimited. Therefore we cannot settle on one name. For
instance, Krsna is sometimes called Yasoda-nandana, the son of mother Yasoda; or Devaki-nandana, the son of
Devaki; or Vasudeva-nandana, the son of Vasudeva; or Nandanandana, the son of Nanda. Sometimes He is called
Parthasarathi, indicating that He acted as the charioteer of Arjuna, who is sometimes called Partha, the son of
Prtha.
God has many dealings with His many devotees, and according to those dealings, He is called certain names. Since
He has innumerable devotees and innumerable relations with them, He also has innumerable names. We cannot hit
on any one name. But the name Krsna means "all-attractive." God attracts everyone; that is the definition of God.
We have seen many pictures of Krsna, and we see that He attracts the cows, calves, birds, beasts, trees, plants, and
even the water in Vrndavana. He is attractive to the cowherd boys, to the gopis, to Nanda Maharaja, to the
Pandavas, and to all human society. Therefore if any particular name can be given to God, that name is "Krsna."
(Adapted from Science of Self Realization)
Discovery
1. What is the definition of Bhagavan?
2. What does 'Krsna' mean?
Understanding
Explain how each opulence is applicable to Krsna
Application
Is Krsna a sectarian name?

SRI NAMAMRTA
The Krsna Consciousness movement is killing the demoniac mentality of the people by the chanting of the holy name
Whenever God incarnates He has two missions, as stated in the Bhagavad-gita. There Krsna says, "Whenever I
appear, My mission is to deliver the pious devotees and to annihilate the demons." When Krsna appeared, He had
to kill many demons. If we see a picture of Viu we will notice that He has a conchshell, lotus flower, club,& disc.
These last two items are meant for killing demons. Within this world there are two classes of menthe demons
and the devotees. The devotees are called demigods; they are almost like God because they have godly qualities.
Those who are devotees are called godly persons, and those who are nondevotees, atheists, are called demons. So
Ka, or God, comes with two missions: to give protection to the devotees and to destroy the demons. In this age
Caitanya Mahprabhu's mission is also like that: to deliver the devotees and annihilate the nondevotees, the
demons. But in this age He has a different weapon. That weapon is not a club or disc or lethal weaponHis
weapon is sakrtana movement. He killed the demoniac mentality of the people by introducing the sakrtana
movement. That is the specific significance of Lord Caitanya. In this age people are already killing themselves.
They have discovered atomic weapons with which to kill themselves, so there is no need for God to kill them. But
He appeared to kill their demoniac mentality. That is possible by this Krsna Consciousness movement.(Adapted
from the Science of Self-Realization)
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PREACHING IS THE ESSENCE

Readers of Krsna literature can attain the ultimate goal of human life:
The Supreme Personality of Godhead, Ka, is always full of six opulencesnamely complete wealth, complete
strength, complete fame, complete knowledge, complete beauty and complete renunciation. The Lord appears in
different complete, eternal forms of incarnation. The conditioned soul has immense opportunity to hear about the
transcendental activities of the Lord in these different incarnations. In the Bhagavad-gita it is said, janma karma ca
me divyam [Bg. 4.9]. The pastimes and activities of the Lord are not material; they are beyond the material
conception. But the conditioned soul can benefit by hearing such uncommon activities. Hearing is an opportunity
to associate with the Lord; to hear His activities is to evolve to the transcendental naturesimply by hearing. The
conditioned soul has a natural aptitude to hear something about other conditioned souls in the form of fiction,
drama and novel. That inclination to hear something about others may be utilized in hearing the pastimes of the
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Lord. Then one can immediately evolve to his transcendental nature. Ka's pastimes are not only beautiful; they
are also very pleasing to the mind. If someone takes advantage of hearing the pastimes of the Lord, the material
contamination of dust, accumulated in the heart due to long association with material nature, can be immediately
cleansed.... Conditional life is due to this contamination only, and as soon as it is cleared off, then naturally the
dormant function of the living entityrendering service to the Lordawakens. By developing his eternal
relationship with the Supreme Lord, one becomes eligible to create friendship with the devotees. Mahrja Parkit
recommended, from practical experience, that everyone try to hear about the transcendental pastimes of the Lord.
This Krsna treatise is meant for that purpose, and the reader may take advantage in order to attain the ultimate goal
of human life.
(Ka, Chapter 7)

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7. Lord Caitanya and sankirtan

Sri Caitanya Mahaprabhu, the golden avatara, appeared in India nearly five hundred years ago. It is the custom in
India that when a child is born, an astrologer is called for. When Lord Krsna, the supreme personality of Godhead,
appeared five thousand years ago, Gargamuni was called by His father, and he said, This child formerly incarnated
in three complexions, such as red and golden, and now He has appeared in blackish color. Krsnas color is
described in the scriptures as blackish, Just like the color of a cloud. Lord Caitanya is understood to be Krsna
appearing in golden complexion.
There is much evidence in Vedic literature that Caitanya Mahaprabhu is an incarnation of Krsna, and this is
confirmed by scholars and devotees. In the Srimad-Bhagavatam it is confirmed that the incarnation of Krsna, or
God , in this present age, Kali-yuga, will always engage in describing Krsna, He is Krsna, but as a devotee of Krsna
He describes Himself. And in this age His bodily complexion will not be blackish.
Another feature of this avatara is that He is always accompanied by His associates. Krsna, or God, comes with
two missions: to give protection to the devotees and to destroy the demons. In this age Caitanya Mahaprabhus
mission is also like that: to deliver the devotees and to annihilate the nondevotees, the demons. But in this age He
has a different weapon, That weapon is not a club or disc or lethal weapon- His weapon is the Sankirtana
movement. He killed the demonic mentality of the people by introducing the Sankirtana movement.Therefore, in
the Srimad-Bhagavatam it is said that this is the incarnation of God in this age. And who worships Him? The
process is very simple. Just keep a picture of Lord Caitanya with His associates. Lord Caitanya is in the middle,
accompanied by His principal associates- Nityananda, Advaita, Gadadhara, and Srivasa.
Anyone can have His picture in his home, chant this Hare Krsna mantra, and thus worship Lord Caitanya. That is
the simple method. But who will capture this simple method? Those who have good brains. Without much bother,
if one simply keeps a picture of Sri Caitanya Mahaprabhu at home and chants Hare Krsna, then one will realize
God.
In this age, those who have sufficient intelligence take to this Sankirtana movement, and they advance very
quickly.Lord Caitanya is called, the golden avatara. Avatara means descending, coming down. Just as one may
come down from the fifth story or the onehundredth story of the building, an avatara comes down from the
spiritual planets in the spiritual sky.
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The avatara for this age, Lord Caitanya, is described in Vedic literature. We cannot accept anyone as an avatara
unless he has the symptoms described in the scriptures. Krsna Himself came to teach us how to surrender. His last
instruction in the Bhagavad-gita is to surrender, but people mudhas, rascals said, Why should I surrender?
Therefore, although Caitanya Mahaprabhu is Krsna Himself, this time He teaches us practically how to execute the
mission of the bhagavad-gita.
Caitanya Mahaprabhu gives us the opportunity to reach God directly When Rupa Goswami, the principal disciple
of Lord Caitanya offered a nice prayer to Lord Caitanya. This prayer says:

Namo maha-vadanyaya / Krsna-prema-pradaya te

Krsnaya Krsna-caitanya-Namne gaura-tvise namah
My dear Lord, You are the most munificent of all the incarnations. Why? Krsna-prema-pradaya te: You are
directly giving love to God. You have no other purpose. Your process is so nice that one can immediately learn to
love God. Therefore You are the most munificent of all incarnations. And it is not possible for any personality
other than Krsna Himself to deliver this benediction; therefore I say that You are Krsna. Krsnaya Krsna-caitanyanamne: You are Krsna, but you have assumed the name Krsna Caitanya. I surrender unto You.
So this is the process. Caitanya Mahaprabhu is Krsna Himself, and He is teaching how to develop love of God by a
very simple method. He says simply to chant Hare Krsna.
Harer nama harer nama /Harer namaiva kevalam
Kalau nasty eva nasty eva/Nasty eva gatir anyatha
In this age, simply go on chanting the Hare Krsna mantra. There is no other alternative.
The chanting process offered by Lord Caitanya for achieving love of God is called sankirtana. sankirtana is a
Sanskrit word. Sam means samyak-complete. And kirtana means glorifying or describing. So complete
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description means complete glorification of the Supreme, or the Supreme Complete Whole. It is not that one can
describe anything or glorify anything and that will be kirtana. From the grammatical point of view that may be
kirtana, but according to Vedic system, kirtana means describing the supreme authority, the Absolute Truth, the
Supreme Personality of Godhead. That is called kirtana.
(Adapted from Science of Self realization Chapter 5 The appearance of Lord Caitanya)
Discovery
1. Who is an avataar?
2. How can we understand a person is avataar?
3. Why does Krsna come as an avatar?
Understanding
1. Why is Caitanya Mahaprabhu considered an avataar?
2. What do you understand by Demoniac mentality?
3. What is Caitanya Mahaprabhu's medicine for the Demoniac mentality?
4. What is the meaning of sankirtana? What is its aim?
5. What type of people will take up to the process of sankirtana? Why?
Application
1. Do you feel that "Love of God" is the topmost aim of life? Why or why not?
2. Have you experienced any change in your life since you have started attending this program?
3. Do you agree that all of us have partly demoniac mentalities? What steps can you take to purify your mind?

SRI NAMAMRTA
Krsna came again as Lord Caitanya to teach us the path by which to cross the ocean of Kali-yuga:
When Krsna appeared, He gave His orders (He asked all living entities to surrender unto Him), and when Krsna
Himself appeared as a devotee, as r Caitanya Mahprabhu, He showed us the path by which to cross the ocean of
Kali-yuga. That is the path of the Hare Krsna movement. When r Caitanya Mahprabhu appeared, He ushered in
the era for the sakrtana movement. Chanting of the Hare Krsna mah-mantra is potent always, but it is especially
potent in this age of Kali. Therefore ukadeva Gosvm, while instructing Mahrja Parkit, stressed this chanting
of the Hare Krsna mantra.
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kaler doa-nidhe rjann / asti hy eko mahn gua

krtand eva kasya / mukta-saga para vrajet
"My dear King, although Kali-yuga is full of faults, there is still one good quality about this age. It is that simply by
chanting the Hare Krsna mah-mantra, one can become free from material bondage and be promoted to the
transcendental kingdom."
(S.B. 12.3.51)

PREACHING IS THE ESSENCE

The main business of a preacher is to introduce sakrtana:
r Caitanya Mahprabhu is the most benevolent personality in human society because His only desire is to make
people happy. His sakrtana movement is especially meant for the purpose of making people happy. Cc. di 9.45
Although Lord r Caitanya Mahprabhu and His devotees in disciplic succession can defeat all kinds of learned
scholars, scientists and philosophers in arguments, thus establishing the supremacy of the Personality of Godhead,
their main business as preachers is to introduce sakrtana everywhere. Simply to defeat scholars and philosophers
is not the occupation of a preacher. Preachers must simultaneously introduce the sakrtana movement, for that is
the mission of the Caitanya cult. (CC. di 16.8)

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8. Glories of the holy name

prayenalpayusah sabhya / kalav asmin yuge janah
mandah sumanda-matayo / manda-bhagya hy upadrutah (S.B. 1.1.10)
"O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky
and, above all, always disturbed."
The people in this age are very short-lived and slow in understanding spiritual life. Actually, human life is meant
for understanding spiritual values, but because everyone in this age is a sudra, no one is interested. People have
forgotten life's real purpose. The word manda means both slow and bad, and everyone in this age is either bad or
slow or a combination of both. People are unfortunate and disturbed by so many things. According to SrimadBhagavatam there will eventually be no rain and consequently a scarcity of food. The governments will also levy
very heavy taxes. The characteristics of this age predicted by Srimad-Bhagavatam are already being experienced to
some degree. Since Kali-yuga is a very miserable age, Caitanya Mahaprabhu, who is Sri Krsna Himself, advises
everyone simply to chant Hare Krsna.
Although God has given us all facilities to live peacefully on this earth, cultivate Krsna consciousness, and finally
to come to Him, in this age we're unfortunate. We are short-lived, and there are so many people without food,
shelter, married life or defense from the onslaughts of nature. This is due to the influence of this age of Kali.
Therefore Lord Caitanya Mahaprabhu, seeing the dreadful situation in this age, emphasized the absolute necessity
for cultivating spiritual life.
The Hare Krsna mantra is specifically mentioned in many Upanisads, such as the Kali-santarana Upanisad, where it
is said:

hare krsna hare krsna / krsna krsna hare hare

hare rama hare rama / rama rama hare hare
itisodasakam namnam / kali-kalmasa-nasanam
natah parataropayah / sarva-vedesu drsyate
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"After searching through all the Vedic literature one cannot find a method of religion more sublime for this age
than the chanting of Hare Krsna."
"'My dear King, although Kali-yuga is full of faults, there is still one good quality about this age. It is that simply by
chanting the Hare Krsna maha-mantra, one can become free from material bondage and be promoted to the
transcendental kingdom.'" (SB 12.3.51)
The universal religious practice for the Kali-yuga is the chanting of the holy name.
The religious practice for the age of Kali is to broadcast the glories of the holy name. Only for this purpose has the
Lord, in a yellow color, descended as Lord Caitanya.
In this age of Kali the practical system of religion for everyone is the chanting of the name of Godhead. This was
introduced in this age by Lord Caitanya. Bhakti-yoga actually begins with the chanting of the holy name, as
confirmed by Madhvacarya in his commentary on the Mundaka Upanisad. He quotes this verse from the Narayanasamhita:

dvapariyair janair visnuh / pancaratrais tu kevalaih

kalau tu nama-matrena / pujyate bhagavan harih
"In the Dvapara-yuga people should worship Lord Visnu only by the regulative principles of the Narada-pancaratra
and other such authorized books. In the age of Kali, however, people should simply chant the holy names of the
Supreme Personality of Godhead." (r Caitanya-caritmta di-ll 3.40)
In Kali-yuga, simply by chanting the holy name one can attain the goal of life.
[Karabhajana Rsi to Maharaja Nimi]:
" 'Those who are advanced and highly qualified and are interested in the essence of life know the good qualitles of
Kali-yuga. Such people worship the age of Kali because in this age, simply by chanting the Hare Krsna mahamantra, one can advance in spiritual knowledge and attain life's goal.' " (rmad-Bhgavatam 11.5.36)
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Bhakti Vriksha User Guide Shraddhavan

Discovery:
1. What is the name of the present yuga? What are the qualities of people in this age?
2. What is the one good quality of this age?
3. In which upanishad is the Hare Krsna Maha-mantra mentioned? Why is it so important in this age?
Understanding:
1. What other methods of self-realization do you know about?
2. Why is chanting of Hare Krsna the most sublime method?
Application:
Do you believe that the Hare Krsna maha-mantra will help you on the path to lifes goal? How do you plan to
implement this method in your life?
SRI NAMAMRTA
Method of Chanting the Holy Name
The chanting of the holy name is not, however, a mechanical process depending merely upon contemplative
prowess. It is a devotional art, a form of prayer, and thus one must chant with reverence and devotion. The Hare
Krsna mantra is a prayer for protection and deliverance, a prayer to the Lord for His divine presence and for the
opportunity to serve Him. Chanting is compared to the helpless cry of a child for its mother. It is a prayer from the
core of the repentant heart. It is chanted, therefore, in humility. Once, in a state of devotional ecstasy while in the
company of two close followers (Svarupa Damodara Gosvami and Ramananda Raya), Sri Caitanya described the
quintessential importance of chanting with the mood of humility. He said, "One who thinks himself lower than the
grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all
respect to others can very easily always chant the holy name of the Lord." Commenting upon this famous verse,
Krsnadasa Kaviraja Gosvami, author of Sri Caitanyacaritamrta, declares, "Everyone please hear me! String this
verse on the thread of the holy name and wear it on your neck for continuous remembrance. One must strictly
follow the principles given by Lord Caitanya Mahaprabhu in this verse. If one simply does so, certainly he will
achieve the ultimate goal of life, the lotus feet of Sri Krsna."
(Sri Namamrta Introduction)
ICDD Beng alur u

PREACHING IS THE ESSENCE

Unless one is empowered by the Lord, one cannot spread the holy names throughout the world:
To deliver people in regions throughout the Universe who could not meet Him, r Caitanya Mahprabhu
personally entered the bodies of pure devotees. Thus He empowered living beings His pure devotees by manifesting
in them so much of His own devotion that people in all other countries became devotees by seeing them.
Unless one is empowered by the Supreme Personality of Godhead, r Caitanya Mahprabhu, one cannot spread
the holy names of the Hare Krsna mah-mantra throughout the world. Persons who do so are empowered. So they
are sometimes called vea-avatras or incarnations, for they are endowed with the power of r Caitanya
Mahprabhu.
(CC Antya 2.14)
Devotees must chant the Paca-tattva mah-mantra before every preaching function:
We must strictly follow the principle of offering our respects to the Paca-tattva, as summarized in the mantra
r-ksa-caitanya prabhu nitynanda r-advaita gaddhara rvsdi-gaura-bhakta-vnda. At the beginning of
every function in preaching, especially before chanting the Hare Krsna mah-mantra ... we must chant the Pacatattva's names and offer our respects to them.
(CC Aadi 8.4)

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