Lets Chant Together

Japa Talk by H.H Lokanath Goswami Maharaj

Date: 15-06-2026

Main Theme: The Mystery of Kiśora Līlā and Mādhurya Prema

Sub Theme: Conclusion of Puruṣottama Māsa

Hare Krishna!

As we arrive at the final stage of the sacred observance of Puruṣottama Māsa, hearing about the Kiśora-līlās (youthful pastimes) of Śrī Śrī Rādhā-Kṛṣṇa fills the heart of a devotee with transcendental bliss. This session is dedicated to the contemplation of Mādhurya-bhāva—the divine conjugal love shared between the Supreme Lord and His most exalted, loving devotees. This love is not an expression of mundane attraction or material desire; rather, it is the highest and purest spiritual sentiment, completely selfless and wholly dedicated to the pleasure of the Lord.

All of the Lord’s pastimes are inconceivable and transcendental, but the pastimes of Mādhurya-rasa are considered the deepest and most mysterious of all. They cannot be understood merely through intellectual effort; they are revealed only through a purified heart and the mercy of the spiritual master.

Sub Theme: Mādhurya Prema and Material Lust

In the spiritual world, the highest manifestation of love is Mādhurya-prema, whereas in

the material world, the same divine love appears in a distorted, inverted form as lust

(kāma).

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ

kaṇḍūyanena karayor iva duḥkha-duḥkham

tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ

kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ

 Translation

Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

( SB 7.9.45)

śrī-bhagavān uvāca

ūrdhva-mūlam adhaḥ-śākham

aśvatthaṁ prāhur avyayam

chandāṁsi yasya parṇāni

yas taṁ veda sa veda-vit

Translation

The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

( BG 15.1)

 

• In the spiritual realm, the pinnacle of all relationships is Mādhurya-rasa.
• In the material world, its lowest and perverted reflection is sensual desire.
• Since we are presently covered by material lust, it is difficult for us to understand
• the purity of divine love.
• However, by hearing these transcendental pastimes with faith and a purified
• heart, our consciousness gradually becomes cleansed, and the soul begins to
• experience higher spiritual happiness.

For this reason, the great Vaiṣṇava ācāryas repeatedly emphasize the importance of hearing Hari-kathā with sincerity and purity of heart. The Spiritual Study of Śrīmad Bhāgavatam and Caitanya-caritāmṛta. Śrīla Prabhupāda gave a beautiful analogy:

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ

śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam

ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ

sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

  Trabslation

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

(CC antya 20.12)

 śrī-prahrāda uvāca

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

iti puṁsārpitā viṣṇau

bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā

tan manye ’dhītam uttamam

Translation

Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words) — these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṇa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

(SB 7.5.23-24)

 nitya-siddha kṛṣṇa-prema ‘sādhya’ kabhu naya

śravaṇādi-śuddha-citte karaye udaya

 Translation

Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.

(SB 22.107)

• The study of Śrīmad Bhāgavatam is the “graduation” of spiritual education.
• The study of Śrī Caitanya-caritāmṛta is the “post-graduation” of spiritual education.

The Rāsa Pañcādhyāya—the five chapters of the Tenth Canto of Śrīmad Bhāgavatam describing the Rāsa dance—are considered among the most beautiful and sublime sections of all spiritual literature. Although Śrīmad Bhāgavatam presents the glories of Mādhurya-rasa in a profound way, Śrī Caitanya-caritāmṛta offers an even deeper and more detailed exposition through the intimate conversations of Śrī Caitanya Mahāprabhu and His associates.

caṇḍīdāsa, vidyāpati, rāyera nāṭaka-gīti,

karṇāmṛta, śrī-gīta-govinda

svarūpa-rāmānanda-sane, mahāprabhu rātri-dine,

gāya, śune — parama ānanda 

Translation

 He also passed His time reading the books and singing the songs of Caṇḍīdāsa and Vidyāpati, and listening to quotations from the Jagannātha-vallabha-nāṭaka, Kṛṣṇa-karṇāmṛta and Gīta-govinda. Thus in the association of Svarūpa Dāmodara and Rāya Rāmānanda, Śrī Caitanya Mahāprabhu passed His days and nights chanting and hearing with great pleasure.

(CC 2.77)

itidrik sva-lilabhir ananda-kunde

sva-ghosham nimajjantam akhyapayantam

tadiyeshita-jneshu bhaktair jitatvam

punah prematas tam satavritti vande

 Translation

By such childhood pastimes as this He is drowning the inhabitants of Gokula in pools of ecstasy, and is revealing to those devotees who are absorbed in knowledge of His supreme majesty and opulence that He is only conquered by devotees whose pure love is imbued with intimacy and is free from all conceptions of awe and reverence. With great love I again offer my obeisances to Lord Damodara hundreds and hundreds of times.

(Hari bhakti Vilas 2.16.98)

avatirne Gaur Chandre

Vistirne prem sagare

It is solely by the boundless mercy of Śrī Caitanya Mahāprabhu that even ordinary souls of this age of Kali can gain access to these most confidential spiritual truths. The Meeting at Kurukṣetra and the Inner Meaning of Ratha-yātrā. Many years after Kṛṣṇa had settled in Dvārakā, the residents of Vraja met Him again at Kurukṣetra. Their sole desire was to bring their beloved Kṛṣṇa back to Vṛndāvana.

Sub-Theme: Festival of Jagannātha Ratha-yātrā

 However, Kṛṣṇa expressed that many duties still remained to be fulfilled and did not immediately return. This mood of separation and reunion is deeply remembered during the festival of Jagannātha Ratha-yātrā.

• The main temple of Jagannātha represents Kurukṣetra.
• The Guṇḍicā Temple represents Vṛndāvana.
• Just as the residents of Vraja desired to bring Kṛṣṇa back from Kurukṣetra to

Vṛndāvana, the devotees pull Lord Jagannātha’s chariot toward the Guṇḍicā Temple. Mahāprabhu’s Ratha-yātrā Dance and the Mood of Śrīmatī Rādhārāṇī During Ratha-yātrā, there are seven kīrtana groups, and Śrī Caitanya Mahāprabhu is seen dancing simultaneously with each of them. This is considered a divine manifestation of the Rāsa dance itself. At that time, Mahāprabhu was completely immersed in the mood of separation experienced by Śrīmatī Rādhārāṇī. Throughout the procession, Lord Jagannātha’s attention remained fixed upon Mahāprabhu. Whenever Mahāprabhu’s dancing slowed and He lagged behind, the chariot of Lord Jagannātha would also come to a halt. On one such occasion, Mahāprabhu rested in a nearby garden. At that time, King Pratāparudra humbly approached Him and began gently massaging His feet while reciting verses from the Gopī-gīta. As soon as he recited the celebrated verse beginning with “Tava kathāmṛtam…”, Mahāprabhu became overwhelmed with joy and repeatedly exclaimed, “You are Bhūridā! You are Bhūridā!”—“You are the greatest benefactor, for you have given Me the nectar of Kṛṣṇa-kathā.”

tava kathāmṛtaṁ tapta-jīvanaṁ

kavibhir īḍitaṁ kalmaṣāpaham

śravaṇa-maṅgalaṁ śrīmad ātataṁ

bhuvi gṛṇanti ye bhūri-dā janāḥ

 Translation

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.

( SB 10.31.9)

 Sub-Theme: Mahāprabhu’s Vṛndāvana Mood of Separation

eka-dina mahāprabhu samudra-tīre yāite

puṣpera udyāna tathā dekhena ācambite

Translation

 One day, while going to the beach by the sea, Śrī Caitanya Mahāprabhu suddenly saw a flower garden.( CC antya 15.28)

vṛndāvana-bhrame tāhāṅ paśilā dhājā

premāveśe bule tāhāṅ kṛṣṇa anveṣiyā

Translation

Mistaking the garden for Vṛndāvana, Śrī Caitanya Mahāprabhu ran into it.

Overwhelmed with ecstatic divine love, He wandered through it searching for Śrī Kṛṣṇa. ( CC antya 15.29)

rāse rādhā lañā kṛṣṇa antardhāna kailā

pāche sakhī-gaṇa jaiche cāhi’ beḍāilā

Translation

Just as Kṛṣṇa disappeared from the Rāsa dance, taking Śrī Rādhā with Him, while the other gopīs wandered everywhere searching for Him, Mahāprabhu enacted  that very same mood. CC antya 15.30)

sei bhāvāveśe prabhu prati-taru-latā

śloka paḍi’ paḍi’ cāhi’ bule jathā tathā

Translation

Absorbed in that divine ecstasy, the Lord moved from tree to tree and creeper to creeper, reciting verses from the Śrīmad Bhāgavatam while searching for Kṛṣṇa. CC antya 15.31)

he rādhe vraja-devike ca lalite he nanda-sūno kutaḥ

śrī-govardhana-pādapa-tale kālindī-vane kutaḥ

ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau

vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau

 Translation

 I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who were chanting very loudly everywhere in Vrindavana, shouting, “Queen of Vrindavana, Radharani!

O Lalita! O son of Nanda Maharaja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamuna? Where are you?” These were their moods in executing Krishna consciousness.

(Shad Goswami ashatakam)

These verses beautifully reveal the intense mood of separation experienced by Mahāprabhu in the devotional ecstasy of Śrīmatī Rādhārāṇī. Every tree, every creeper, and every grove became a place where He sought His beloved Lord.

Sub-Theme : The Four Types of Vipralambha (Divine Separation)

The Vaiṣṇava ācāryas describe vipralambha-bhāva, the mood of loving separation, in

four categories:

1. Pūrva-rāga (Love before meeting)
2. Māna (Loving sulkiness)
3. Pravāsa (Separation by physical distance)
4. Prema-vaicittya (Feeling separation even in union)

Among these, pūrva-rāga, māna, and pravāsa are especially manifest in Śrīmatī

Rādhārāṇī and the gopīs of Vraja, while prema-vaicittya is prominently seen among the

queens of Dvārakā.

Pūrva-rāga — Love Before Meeting

ratiryā saṅgamāt pūrvaṁ darśana-śravaṇādijā

tayor unmīlati prājñaiḥ pūrvarāgaḥ sa ucyate

Translation:

When loving attachment (rati) awakens in the hearts of the lover and beloved before they actually meet—arising through seeing or hearing about one another—that condition is known by the wise as pūrva-rāga.

Māna — The Loving Sulkiness of Śrīmatī Rādhārāṇī

Śrīmatī Rādhārāṇī is lovingly known as Māninī, “She who expresses loving displeasure.”

Her māna is not born of ego but is an exquisite and subtle ornament of divine love that

only deepens Kṛṣṇa’s affection for Her. Pravāsa and Prema-vaicittya

• Pravāsa refers to the condition in which the lovers are physically separated.
• Prema-vaicittya is the extraordinary state in which, even while together, they experience the fear and pain of separation.

This divine separation serves only to intensify and beautify transcendental love. The Glory of Mathurā, Vṛndāvana, and Śrī Rādhā-kuṇḍa. The Vaiṣṇava scriptures glorify the holy places in the following progression:

• Mathurā is greater than Vaikuṇṭha because the Lord personally appeared there.
• The twelve forests of Vṛndāvana are greater than Mathurā because the Lord
• performed His enchanting pastimes there.
• Among these forests, Govardhana is supreme because the Lord lifted it with His
• own hands.
• Higher even than Govardhana is Śrī Rādhā-kuṇḍa, where Śrī Śrī Rādhā-Kṛṣṇa performed Their most confidential Rāsa pastimes in the company of the gopīs. The Slaying of Ariṣṭāsura and the Appearance of Rādhā-kuṇḍa

Once, in the midst of the Rāsa dance, the demon Ariṣṭāsura appeared in the form of a bull, causing fear among the gopīs and bringing the dance to a halt. Śrī Kṛṣṇa confronted and killed the demon. The gopīs jokingly remarked that because Kṛṣṇa had killed a bull, He should purify

Himself by bathing in all the sacred rivers. In response, Kṛṣṇa dug a pond and invited all the holy rivers to enter it, and He bathed there. Of course, the Supreme Lord is never contaminated; this was simply part of His divine pastime.

Then, in a playful mood, Kṛṣṇa declared that He would not touch the gopīs because they had falsely accused Him and had defended a demon. The gopīs therefore decided to create their own sacred pond, digging it with their hands and bangles. Although they intended to bring water from Mānasī-gaṅgā, Kṛṣṇa eventually arranged for the pond to be filled with sacred waters. Thus appeared the supremely holy Śrī Rādhā-kuṇḍa.

yathā rādhā priyā viṣṇos

tasyāḥ kuṇḍaṁ priyaṁ tathā

sarva-gopīṣu saivaikā

viṣṇor atyanta-vallabhā

Translation

Just as Śrīmatī Rādhārāṇī is most dear to Lord Kṛṣṇa, so Her lake, known as Rādhā-kuṇḍa, is also very dear to Him. Of all the gopīs, Śrīmatī Rādhārāṇī is certainly the most beloved.’

(CC madhya 18.8)

kabe ha’be bolo se-dina āmār

(āmār) aparādha ghuci’, śuddha nāme ruci,

kṛpā-bale ha’be hṛdoye sañcār

Translation

When, O when, will that day be mine? When will you give me your blessings, erase all my offences and give my heart a taste [ruci] for chanting the Holy Name in purity?

(Sarnagati Bhakti Vinod thakure)

Just as Śrīmatī Rādhārāṇī is most dear to Lord Kṛṣṇa, Her sacred lake, Śrī Rādhā-kuṇḍa,

is equally dear to Him. The Ladder of Divine Love and the Summit of Mahābhāva The journey of devotion progresses through many stages, culminating in the highest state of Mahābhāva. The very embodiment of this supreme ecstatic love is Śrīmatī Rādhārāṇī.

mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī

sarva-guṇa-khani kṛṣṇa-kāntā-śiromaṇi

 Translation

Śrī Rādhā Ṭhākurāṇī is the embodiment of Mahābhāva. She is the reservoir of all divine qualities and the crest jewel among all the beloved consorts of Lord Kṛṣṇa. (CC Ādi 4.69)

Sub-Theme: Pastime of Śrīla Jayadeva Gosvāmī

Gīta Govinda and the Wonderful Pastime of Śrīla Jayadeva Gosvāmī Śrīla Jayadeva Gosvāmī’s Gīta Govinda beautifully describes the mood of divine separation. While composing this masterpiece, he came to a line in which Lord Kṛṣṇa Himself was to request Śrīmatī Rādhārāṇī to place Her lotus feet upon His head. Jayadeva hesitated, wondering whether he should write such a profound sentiment. He left to bathe in the river. In his absence, Lord Kṛṣṇa personally appeared in the form of Jayadeva and completed the verse. When the real Jayadeva returned, he saw that the line had already been written and realized that the Lord Himself had accepted his

devotion.

smara-garala-khaṇḍanaṁ mama śirasi maṇḍanaṁ

dehi padapallavam udāram

 Translation:

Kṛṣṇa to Rādhā “Please place the tender buds of Your lotus feet—the antidote to the poison of Cupid and the greatest ornament for My head—upon Me.”

The Supreme Benefit of Hearing the Rāsa-līlā

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ  śraddhānvito ’nuśṛṇuyād

atha varṇayed yaḥ bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ hṛd-rogam āśv

apahinoty acireṇa dhīraḥ

Translation:

Anyone who faithfully hears or narrates these playful pastimes of Lord Viṣṇu (Śrī Kṛṣṇa) with the young brides of Vraja attains supreme transcendental  devotion to the Lord. Such a sober and self-controlled person quickly becomes freed from the disease of the heart—material lust. (Śrīmad Bhāgavatam 10.33.39)

This verse summarizes the essence of hearing the Mādhurya pastimes. By hearing and glorifying these divine līlās with faith, the deep-rooted disease of material desire is gradually cured, and pure devotion awakens within the heart.

Sub-Theme: Śrīla Prabhupāda — The Compassionate Spiritual Physician

At the conclusion of this contemplation, a beautiful analogy is offered. Śrīla

Prabhupāda is compared to a compassionate spiritual physician who established a

divine hospital for curing the conditioned souls afflicted by the disease of material

existence.

• The Kṛṣṇa consciousness movement is a spiritual hospital.
• The holy name, Hari-kathā, and saintly association are its medicines.
• Devotees are not only patients undergoing treatment but can also become spiritual doctors who help heal others.
• During this one month of Puruṣottama Māsa, the dosage of hearing and chanting has been increased, just as a physician increases the medicine to hasten recovery from illness.

Hare Krishna

Japa Talk by H.H Lokanath Goswami Maharaj

Date: 15-06-2026

Main Theme: The Mystery of Kiśora Līlā and Mādhurya Prema

Sub Theme: Conclusion of Puruṣottama Māsa

Hare Krishna!

As we arrive at the final stage of the sacred observance of Puruṣottama Māsa, hearing about the Kiśora-līlās (youthful pastimes) of Śrī Śrī Rādhā-Kṛṣṇa fills the heart of a devotee with transcendental bliss. This session is dedicated to the contemplation of Mādhurya-bhāva—the divine conjugal love shared between the Supreme Lord and His most exalted, loving devotees. This love is not an expression of mundane attraction or material desire; rather, it is the highest and purest spiritual sentiment, completely selfless and wholly dedicated to the pleasure of the Lord.

All of the Lord’s pastimes are inconceivable and transcendental, but the pastimes of Mādhurya-rasa are considered the deepest and most mysterious of all. They cannot be understood merely through intellectual effort; they are revealed only through a purified heart and the mercy of the spiritual master.

Sub Theme: Mādhurya Prema and Material Lust

In the spiritual world, the highest manifestation of love is Mādhurya-prema, whereas in

the material world, the same divine love appears in a distorted, inverted form as lust

(kāma).

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ

kaṇḍūyanena karayor iva duḥkha-duḥkham

tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ

kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ

 Translation

Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

( SB 7.9.45)

śrī-bhagavān uvāca

ūrdhva-mūlam adhaḥ-śākham

aśvatthaṁ prāhur avyayam

chandāṁsi yasya parṇāni

yas taṁ veda sa veda-vit

Translation

The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

( BG 15.1)

• In the spiritual realm, the pinnacle of all relationships is Mādhurya-rasa.
• In the material world, its lowest and perverted reflection is sensual desire.
• Since we are presently covered by material lust, it is difficult for us to understand
• the purity of divine love.
• However, by hearing these transcendental pastimes with faith and a purified
• heart, our consciousness gradually becomes cleansed, and the soul begins to
• experience higher spiritual happiness.

For this reason, the great Vaiṣṇava ācāryas repeatedly emphasize the importance of hearing Hari-kathā with sincerity and purity of heart. The Spiritual Study of Śrīmad Bhāgavatam and Caitanya-caritāmṛta. Śrīla Prabhupāda gave a beautiful analogy:

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ

śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam

ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ

sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

  Trabslation

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

(CC antya 20.12)

 śrī-prahrāda uvāca

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

iti puṁsārpitā viṣṇau

bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā

tan manye ’dhītam uttamam

Translation

Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words) — these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṇa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

(SB 7.5.23-24)

 nitya-siddha kṛṣṇa-prema ‘sādhya’ kabhu naya

śravaṇādi-śuddha-citte karaye udaya

 

Translation

Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.

(SB 22.107)

• The study of Śrīmad Bhāgavatam is the “graduation” of spiritual education.
• The study of Śrī Caitanya-caritāmṛta is the “post-graduation” of spiritual

education.

The Rāsa Pañcādhyāya—the five chapters of the Tenth Canto of Śrīmad Bhāgavatam describing the Rāsa dance—are considered among the most beautiful and sublime sections of all spiritual literature. Although Śrīmad Bhāgavatam presents the glories of Mādhurya-rasa in a profound way, Śrī Caitanya-caritāmṛta offers an even deeper and more detailed exposition through the intimate conversations of Śrī Caitanya Mahāprabhu and His associates.

caṇḍīdāsa, vidyāpati, rāyera nāṭaka-gīti,

karṇāmṛta, śrī-gīta-govinda

svarūpa-rāmānanda-sane, mahāprabhu rātri-dine,

gāya, śune — parama ānanda

 Translation

 He also passed His time reading the books and singing the songs of Caṇḍīdāsa and Vidyāpati, and listening to quotations from the Jagannātha-vallabha-nāṭaka, Kṛṣṇa-karṇāmṛta and Gīta-govinda. Thus in the association of Svarūpa Dāmodara and Rāya Rāmānanda, Śrī Caitanya Mahāprabhu passed His days and nights chanting and hearing with great pleasure.

(CC 2.77)

itidrik sva-lilabhir ananda-kunde

sva-ghosham nimajjantam akhyapayantam

tadiyeshita-jneshu bhaktair jitatvam

punah prematas tam satavritti vande

 Translation

By such childhood pastimes as this He is drowning the inhabitants of Gokula in pools of ecstasy, and is revealing to those devotees who are absorbed in knowledge of His supreme majesty and opulence that He is only conquered by devotees whose pure love is imbued with intimacy and is free from all conceptions of awe and reverence. With great love I again offer my obeisances to Lord Damodara hundreds and hundreds of times.

(Hari bhakti Vilas 2.16.98)

avatirne Gaur Chandre

Vistirne prem sagare

It is solely by the boundless mercy of Śrī Caitanya Mahāprabhu that even ordinary souls of this age of Kali can gain access to these most confidential spiritual truths. The Meeting at Kurukṣetra and the Inner Meaning of Ratha-yātrā. Many years after Kṛṣṇa had settled in Dvārakā, the residents of Vraja met Him again at Kurukṣetra. Their sole desire was to bring their beloved Kṛṣṇa back to Vṛndāvana.

Sub-Theme: Festival of Jagannātha Ratha-yātrā

 However, Kṛṣṇa expressed that many duties still remained to be fulfilled and did not immediately return. This mood of separation and reunion is deeply remembered during the festival of Jagannātha Ratha-yātrā.

• The main temple of Jagannātha represents Kurukṣetra.
• The Guṇḍicā Temple represents Vṛndāvana.
• Just as the residents of Vraja desired to bring Kṛṣṇa back from Kurukṣetra to

Vṛndāvana, the devotees pull Lord Jagannātha’s chariot toward the Guṇḍicā Temple. Mahāprabhu’s Ratha-yātrā Dance and the Mood of Śrīmatī Rādhārāṇī During Ratha-yātrā, there are seven kīrtana groups, and Śrī Caitanya Mahāprabhu is seen dancing simultaneously with each of them. This is considered a divine manifestation of the Rāsa dance itself. At that time, Mahāprabhu was completely immersed in the mood of separation experienced by Śrīmatī Rādhārāṇī. Throughout the procession, Lord Jagannātha’s attention remained fixed upon Mahāprabhu. Whenever Mahāprabhu’s dancing slowed and He lagged behind, the chariot of Lord Jagannātha would also come to a halt. On one such occasion, Mahāprabhu rested in a nearby garden. At that time, King Pratāparudra humbly approached Him and began gently massaging His feet while reciting verses from the Gopī-gīta. As soon as he recited the celebrated verse beginning with “Tava kathāmṛtam…”, Mahāprabhu became overwhelmed with joy and repeatedly exclaimed, “You are Bhūridā! You are Bhūridā!”—“You are the greatest benefactor, for you have given Me the nectar of Kṛṣṇa-kathā.”

tava kathāmṛtaṁ tapta-jīvanaṁ

kavibhir īḍitaṁ kalmaṣāpaham

śravaṇa-maṅgalaṁ śrīmad ātataṁ

bhuvi gṛṇanti ye bhūri-dā janāḥ

 Translation

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.

( SB 10.31.9)

 Sub-Theme: Mahāprabhu’s Vṛndāvana Mood of Separation

eka-dina mahāprabhu samudra-tīre yāite

puṣpera udyāna tathā dekhena ācambite

Translation

 One day, while going to the beach by the sea, Śrī Caitanya Mahāprabhu suddenly saw a flower garden.( CC antya 15.28)

vṛndāvana-bhrame tāhāṅ paśilā dhājā

premāveśe bule tāhāṅ kṛṣṇa anveṣiyā

Translation

Mistaking the garden for Vṛndāvana, Śrī Caitanya Mahāprabhu ran into it.

Overwhelmed with ecstatic divine love, He wandered through it searching for Śrī Kṛṣṇa. ( CC antya 15.29)

rāse rādhā lañā kṛṣṇa antardhāna kailā

pāche sakhī-gaṇa jaiche cāhi’ beḍāilā

Translation

Just as Kṛṣṇa disappeared from the Rāsa dance, taking Śrī Rādhā with Him, while the other gopīs wandered everywhere searching for Him, Mahāprabhu enacted  that very same mood. CC antya 15.30)

sei bhāvāveśe prabhu prati-taru-latā

śloka paḍi’ paḍi’ cāhi’ bule jathā tathā

Translation

Absorbed in that divine ecstasy, the Lord moved from tree to tree and creeper to creeper, reciting verses from the Śrīmad Bhāgavatam while searching for Kṛṣṇa. CC antya 15.31)

he rādhe vraja-devike ca lalite he nanda-sūno kutaḥ

śrī-govardhana-pādapa-tale kālindī-vane kutaḥ

ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau

vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau

 Translation

 I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who were chanting very loudly everywhere in Vrindavana, shouting, “Queen of Vrindavana, Radharani!

O Lalita! O son of Nanda Maharaja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamuna? Where are you?” These were their moods in executing Krishna consciousness.

(Shad Goswami ashatakam)

These verses beautifully reveal the intense mood of separation experienced by Mahāprabhu in the devotional ecstasy of Śrīmatī Rādhārāṇī. Every tree, every creeper, and every grove became a place where He sought His beloved Lord.

Sub-Theme : The Four Types of Vipralambha (Divine Separation)

The Vaiṣṇava ācāryas describe vipralambha-bhāva, the mood of loving separation, in

four categories:

1. Pūrva-rāga (Love before meeting)
2. Māna (Loving sulkiness)
3. Pravāsa (Separation by physical distance)
4. Prema-vaicittya (Feeling separation even in union)

Among these, pūrva-rāga, māna, and pravāsa are especially manifest in Śrīmatī

Rādhārāṇī and the gopīs of Vraja, while prema-vaicittya is prominently seen among the

queens of Dvārakā.

Pūrva-rāga — Love Before Meeting

ratiryā saṅgamāt pūrvaṁ darśana-śravaṇādijā

tayor unmīlati prājñaiḥ pūrvarāgaḥ sa ucyate

Translation:

When loving attachment (rati) awakens in the hearts of the lover and beloved before they actually meet—arising through seeing or hearing about one another—that condition is known by the wise as pūrva-rāga.

Māna — The Loving Sulkiness of Śrīmatī Rādhārāṇī

Śrīmatī Rādhārāṇī is lovingly known as Māninī, “She who expresses loving displeasure.”

Her māna is not born of ego but is an exquisite and subtle ornament of divine love that

only deepens Kṛṣṇa’s affection for Her. Pravāsa and Prema-vaicittya

• Pravāsa refers to the condition in which the lovers are physically separated.
• Prema-vaicittya is the extraordinary state in which, even while together, they experience the fear and pain of separation.

This divine separation serves only to intensify and beautify transcendental love. The Glory of Mathurā, Vṛndāvana, and Śrī Rādhā-kuṇḍa. The Vaiṣṇava scriptures glorify the holy places in the following progression:

• Mathurā is greater than Vaikuṇṭha because the Lord personally appeared there.
• The twelve forests of Vṛndāvana are greater than Mathurā because the Lord
• performed His enchanting pastimes there.
• Among these forests, Govardhana is supreme because the Lord lifted it with His
• own hands.
• Higher even than Govardhana is Śrī Rādhā-kuṇḍa, where Śrī Śrī Rādhā-Kṛṣṇa performed Their most confidential Rāsa pastimes in the company of the gopīs. The Slaying of Ariṣṭāsura and the Appearance of Rādhā-kuṇḍa

Once, in the midst of the Rāsa dance, the demon Ariṣṭāsura appeared in the form of a bull, causing fear among the gopīs and bringing the dance to a halt. Śrī Kṛṣṇa confronted and killed the demon. The gopīs jokingly remarked that because Kṛṣṇa had killed a bull, He should purify

Himself by bathing in all the sacred rivers. In response, Kṛṣṇa dug a pond and invited all the holy rivers to enter it, and He bathed there. Of course, the Supreme Lord is never contaminated; this was simply part of His divine pastime.

Then, in a playful mood, Kṛṣṇa declared that He would not touch the gopīs because they had falsely accused Him and had defended a demon. The gopīs therefore decided to create their own sacred pond, digging it with their hands and bangles. Although they intended to bring water from Mānasī-gaṅgā, Kṛṣṇa eventually arranged for the pond to be filled with sacred waters. Thus appeared the supremely holy Śrī Rādhā-kuṇḍa.

yathā rādhā priyā viṣṇos

tasyāḥ kuṇḍaṁ priyaṁ tathā

sarva-gopīṣu saivaikā

viṣṇor atyanta-vallabhā

Translation

Just as Śrīmatī Rādhārāṇī is most dear to Lord Kṛṣṇa, so Her lake, known as Rādhā-kuṇḍa, is also very dear to Him. Of all the gopīs, Śrīmatī Rādhārāṇī is certainly the most beloved.’

(CC madhya 18.8)

kabe ha’be bolo se-dina āmār

(āmār) aparādha ghuci’, śuddha nāme ruci,

kṛpā-bale ha’be hṛdoye sañcār

Translation

When, O when, will that day be mine? When will you give me your blessings, erase all my offences and give my heart a taste [ruci] for chanting the Holy Name in purity?

(Sarnagati Bhakti Vinod thakure)

Just as Śrīmatī Rādhārāṇī is most dear to Lord Kṛṣṇa, Her sacred lake, Śrī Rādhā-kuṇḍa,

is equally dear to Him. The Ladder of Divine Love and the Summit of Mahābhāva The journey of devotion progresses through many stages, culminating in the highest state of Mahābhāva. The very embodiment of this supreme ecstatic love is Śrīmatī Rādhārāṇī.

mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī

sarva-guṇa-khani kṛṣṇa-kāntā-śiromaṇi

 Translation

Śrī Rādhā Ṭhākurāṇī is the embodiment of Mahābhāva. She is the reservoir of all divine qualities and the crest jewel among all the beloved consorts of Lord Kṛṣṇa. (CC Ādi 4.69)

Sub-Theme: Pastime of Śrīla Jayadeva Gosvāmī

Gīta Govinda and the Wonderful Pastime of Śrīla Jayadeva Gosvāmī Śrīla Jayadeva Gosvāmī’s Gīta Govinda beautifully describes the mood of divine separation. While composing this masterpiece, he came to a line in which Lord Kṛṣṇa Himself was to request Śrīmatī Rādhārāṇī to place Her lotus feet upon His head. Jayadeva hesitated, wondering whether he should write such a profound sentiment. He left to bathe in the river. In his absence, Lord Kṛṣṇa personally appeared in the form of Jayadeva and completed the verse. When the real Jayadeva returned, he saw that the line had already been written and realized that the Lord Himself had accepted his

devotion.

smara-garala-khaṇḍanaṁ mama śirasi maṇḍanaṁ

dehi padapallavam udāram

 Translation:

Kṛṣṇa to Rādhā “Please place the tender buds of Your lotus feet—the antidote to the poison of Cupid and the greatest ornament for My head—upon Me.”

The Supreme Benefit of Hearing the Rāsa-līlā

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ  śraddhānvito ’nuśṛṇuyād

atha varṇayed yaḥ bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ hṛd-rogam āśv

apahinoty acireṇa dhīraḥ

Translation:

Anyone who faithfully hears or narrates these playful pastimes of Lord Viṣṇu (Śrī Kṛṣṇa) with the young brides of Vraja attains supreme transcendental  devotion to the Lord. Such a sober and self-controlled person quickly becomes freed from the disease of the heart—material lust. (Śrīmad Bhāgavatam 10.33.39)

This verse summarizes the essence of hearing the Mādhurya pastimes. By hearing and glorifying these divine līlās with faith, the deep-rooted disease of material desire is gradually cured, and pure devotion awakens within the heart.

Sub-Theme: Śrīla Prabhupāda — The Compassionate Spiritual Physician

At the conclusion of this contemplation, a beautiful analogy is offered. Śrīla

Prabhupāda is compared to a compassionate spiritual physician who established a

divine hospital for curing the conditioned souls afflicted by the disease of material

existence.

• The Kṛṣṇa consciousness movement is a spiritual hospital.
• The holy name, Hari-kathā, and saintly association are its medicines.
• Devotees are not only patients undergoing treatment but can also become spiritual doctors who help heal others.
• During this one month of Puruṣottama Māsa, the dosage of hearing and chanting has been increased, just as a physician increases the medicine to hasten recovery from illness.

Hare Krishna

Japa Talk
Speaker: HH Lokanath Swami Maharaj
Date: 04-06-2026
Theme: Japa retreat- final session

Hare Krishna! This is the final session of Japa Retreat. I hope all of you have benefited from this retreat, which was taken by Sacinandan Prabhuji and Prasanta Mataji and I also came for one day in between.

Sub-theme: Guru gives the Lord
We are all practitioners, sadhakas and our primary sadhana, practice is Japa sadhana. We hear all the times harer namaiva kevalam. This is the only means to attain God. We receive Harinama from our Spiritual master at the time of our initiation. Srila Prabhupada also gave me Harinam and instructed, ‘chant minimum 16 rounds daily’. This is the transaction or agreement at the time of initiation. We receive Harinam and Guru instructed us, Srila Prabhupada also said, ‘chant Hare Krishna and be happy.’ I was thinking ‘what is happiness?’

ceto-darpana-märjanam bhava-mahä-dävägni-nirväpanam
sreyah-kairava-candrikä-vitaranam vidyä-vadhü-jivanam
änandämbudhi-vardhanam prati-padam pürnämrtäsvädanam
sarvätma-snapanam param vijayate sri-krsna-sankirtanam

Translation:
Let there be all victory for the chanting of the holy name of Lord Krsna, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Krsna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step. [CC Antya 20.12]
‘änandämbudhi-vardhanam, immerse in the ocean of the holy name.’

There is Harinam kirtan and Harinam japa. Harinam is the center of our sadhana. As it is said, ‘harer namaiva kevalam’, ‘only Harinam’; we might think ‘kevalam? Only Harinam?’ Yes, this kevalam is purnam, complete, because Harinam is the Lord.

om pürnam adah pürnam idam
pürnät pürnam udacyate
pürnasya pürnam ädäya
pürnam evävasisyate

Translation:
“The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance.” [Iso Invocation]

Guru gives us Harinam, means they give us everything. They give Harinam means they give the Lord, in the form of Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.

kali-käle näma-rüpe krsna-avatära
näma haite haya sarva-jagat-nistära

Translation:
In this Age of Kali, the holy name of the Lord, the Hare Krsna mahä-mantra, is the incarnation of Lord Krsna. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered. [CC Adi 17.22]

The Lord manifests for each one of us in this Harinam form and then we serve this Harinam. We do sadhana means we serve Harinam. Harinam becomes Nama Prabhu for us. When we call it Harinam prabhu, they may think ‘Is that a person?’ Yes. He is a person.

Sub-theme: Time for homework
For us practitioners the main sadhana is Harinam kirtan and Japa. These sessions, which we are conducting during this Purushottam month, we have named them ‘Japa Reform sessions’. When Japa is improved, then everything else is improved. And if japa is defective, then everything else is spoiled. This Japa sadhana is very important sadhana.
During these sessions, you got many guidelines, techniques, and ‘dos and don’ts’. Now your homework begins. Every day we have to try to reform our japa. Everything that we have learnt and understood during these Japa sessions, over almost a week, ‘Harinam reform saptah’, we have to work daily on this.

I was thinking if I had many mouths I would be able to say so many things.

tunde tändavini ratim vitanute tundävali-labdhaye
karna-kroda-kadambini ghatayate karnärbudebhyah
sprhäm cetah-prängana-sangini vijayate sarvendriyänäm krtim
no jäne janitä kiyadbhir amrtaih krsneti varna-dvayi

Translation:
I do not know how much nectar the two syllables ’Krs-na’ have produced. When the holy name of Krsna is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert. [Cc Antya 1.99]

If I would have tundävali, many mouths, pancanana, dasanana, sahasranana; anyway, that is not possible. If you would have karna-arbudebhyah sprhäm, many millions of ears, and I would have many millions of mouths, then whatever I want to say today could have been possible. But I have only one mouth and you have only two ears, and time is also limited, so let us see.

Sub-theme: Kevalastakam
We keep saying, harer namaiva kevalam, and in this Kevalastakam it is said eight times, harer namaiva kevalam, harer namaiva kevalam. This Kevalastakam is very sweet and very simple. All of you memorise it. Place this Harinama Mahima, glorification in your heart. This is very sweet astakam. We will just run through this.

madhuram madhurebhyo’pi
mangalebhyo’pi mangalam
pavanam pavanebhyo’pi
harer namaiva kevalam

Translation:
‘Sweeter than all sweet things, more auspicious than all auspicious things, and the greatest purifier of all purifying things; the holy name of Lord Hari is the ultimate reality.’ [Verse 1]

Madhuram madhurebhyo’pi, Harinam is sweetest of all. mangalebhyo’pi mangalam, it is most auspicious of all auspicious things. Pavanam pavanebhyo’pi, it is the greatest purifier of all purifying things.

abrahma-stamba-paryantam
sarva maya-mayam jagat
satyam satyam punah satyam
harer namaiva kevalam

Translation:
‘The entire universe, from the highest demigod (Brahma) down to a clump of grass, is a product of illusion. This is the truth, the truth, and again the truth: the holy name of Lord Hari is everything.’ [Verse 2]

The entire universe is full of illusion. As we hear ‘brahma satyam jagat mithya’, here it is said, what is truth in this illusory world? Satyam satyam punah satyam, harer namaiva kevalam, only Harinam is the truth.

sa guruh sa pita chapi
sa mata bandhavo’ pi saha
shikshayech chet sada smartum
harer namaiva kevalam

Translation:
‘That person is a true preceptor, or a true father, a true mother, and a true friend also only if they teach one to always remember—The holy name of Sri Hari alone is everything.’ [Verse 3]

If guru shikshayech, teaches us to smartum, to remember Harinam, then sa guruh, he is the real guru. He is the real father, real mother, and real friend. And if they do not teach us to remember Harinam, then they cannot be a true guru, a true father, a true mother and not even a true friend.

nihshwase nahi vishvasaha
kada ruddho bhavishyati
kirtaniya mato balyad
harer namaiva kevalam

Translation:
There is no certainty when the last breath will come and put an abrupt halt to all one’s material plans; therefore it is wise to always practice chanting from very childhood—The holy name of Sri Hari alone is everything. [Verse 4]

We do not know when are we going to take the last breathe. It could be at any time. kada ruddho, at any time our throat will choke up. Therefore kirtaniya mato balyad, start practicing kirtan or japa from very childhood.

krsna tvadiya-pada-pankaja-panjaräntam
adyaiva me visatu mänasa-räja-hamsah
präna-prayäna-samaye kapha-väta-pittaih
kanthävarodhana-vidhau smaranam kutas te

Translation:
O Lord Krsna, at this moment let the royal swan of my mind enter the tangled stems of the lotus of Your feet. How will it be possible for me to remember You at the time of death, when my throat will be choked up with mucus, bile, and air? [MM Mantra 33]

King Kulshekhar has said, don’t wait for the old age. From right now, not from today or tomorrow but from very this moment, start doing Harinam kirtan.

harih sada vaset tatra
yatra bhagavata janaha
gayanti bhakti-bhavena
harer namaiva kevalam

Translation:
Lord Hari eternally dwells in that place where truly exalted, spiritually advanced souls sing in the mood of pure devotion—The holy name of Sri Hari alone is everything. [Verse 5]
The Lord resides there, yatra where bhagavata janaha gayanti, the devotees sing, how? bhakti-bhavena, with pure devotion.

aho duhkham maha-duhkham
duhkhad duhkhataram yataha
kachayam vismritam ratna
harer namaiva kevalam

Translation:
Aho! What a sorrow, what a great sorrow! More painful than any other misery in the world! Mistaking it as a mere piece of glass, the people have forgotten this jewel—The holy name of Sri Hari alone is everything. [Verse 6]

What a great sorrow, due to our ignorance we are considering this Harinam jewel as a mere piece of glass. Wake up sleeping souls and accept this jewel in your lives.

diyatam diyatam karno
niyatam niyatam vachaha
giyatam giyatam nityam
harer namaiva kevalam

Translation:
It should be heard again and again with one’s ears; It should be uttered over and over with one’s voice; It should be perpetually sung and sung anew—The holy name of Sri Hari alone is everything. [Verse 7]

Sing this Harinam with your mouth, niyatam niyatam vachaha, hear this Harinam with your ears, diyatam diyatam karno. Make your tongue utter this Harinam again and again.

trina-kritya jagat sarvam
rajate sakala-param
chid-ananda-mayam shuddham
harer namaiva kevalam

Translation:
It makes the entire universe seem insignificant as a blade of grass; it splendorously reigns supreme over all; it is full of eternally conscious divine ecstasy; it is supremely pure—The holy name of Sri Hari alone is everything. [Verse 8]

Srila Bhakti Vinod Thakur has also said

krnsna-näma-sudhä koriyä pän, juräo bhakativinoda-prän,
näma binä kichu nähiko äro, caudda-bhuvana-mäjhe

Translation:
Drink the pure nectar of the holy name of Krsna and thus satisfy the soul of Bhaktivinoda. There is nothing but the holy name within all the fourteen worlds. [From Udilo aruna püraba-bhäge]

Without the Holy name the entire world is of no meaning. This Harinam is chid-ananda-mayam shuddham harer namaiva kevalam, it is full of eternally conscious divine ecstasy. And entire universe is trina-kritya jagat sarvam, insignificant as a blade of grass. As we will have more and more realisation of Harinam, we will understand that the entire world is trina-kritya
jagat sarvam insignificant, and the Harinam is chid-ananda-mayam shuddham.

Sub-theme: Mahamantra meaning by Gopal Guru Goswami

We always mention Gopal Guru Goswami’s explanation of the Mahamantra and as it is said in Hari Bhakti Vilas

manah-samharanamsaucam maunam manträrtha-cintanam
avyagratvam anirvedo japa-sampatti-hetavah

Translation: “These are the causes of success in chanting: subduing the mind, cleanliness, avoiding unnecessary talk, remembering the meaning of the mantra, patience, and not becoming disappointed.” [Hari Bhakti Vilas 17.129]

When we chant, we should do mantra-artha-cintanam, remember the meaning of the mantra. For that purpose we have been given this guidance by Gopal Guru Goswami. We will just quickly run through.

When we say ‘Hare’
He hare- mac-cittam hara

O Radhe! Steal my mind and deliver me from bondage to this material world.

krsna – he krsna, mac-cittam akarsaya

O Krishna, Your name itself is attractive. You attracts the minds, so please attract my mind.

he hare, sva-madhuryena mac-cittah hara

Hare! O Radhe! Capture my mind with the sweetness of Your name, form and pastimes.

This is one meaning. Like this there are many meanings. Krsna is infinite, ananta, similarly there are infinite, ananta meanings, bhava of His name. Here one guideline is given, but it does not mean that there should be only this meaning or bhava or meditation, but we can definitely go with this guideline. So when we will say ‘Krsna’

he krsna, sva-bhakta-sanga pradanena antahkaranam sodhaya

O Krishna! Send me the association of Your devotees who will purify my mind through instructions about Your devotional service. In the association of devotees, by doing bodhayantah parasparam, my mind will be purified.

he krsna, mayi sva-nama-rupadisu drdha ratim dehi

O Krishna! Give me unflinching faith in Your name, form, qualities and pastimes.

he hare, sva-seva-yogyatam mahyam dehi

O Radhe! Make me worthy to engage in Your service.

This meaning is explained in a little different way. At other places it is translated in a different way. Anyways, sva-seva-yogyatam mahyam dehi, Srila Prabhupada used to emphasize this. O Radhe I am yours. O Krishna I am yours. Please engage me in Your service.

he hare, sva-sevayam mam niyojaya

O Hare! Order me personally in the service you wish me to perform.

he hare, sva-presthena saha lila-sravane mahyam ruci dehi

O Hare! Talk to me about Your own favourite pastimes with Your beloved Lord.

Make me worthy to engage in Your service. Make me eligible to hear Your pastimes. Then we pray that make me worthy to have darshan of these pastimes.

he hare, svapresthena saha sva-lila darsanam mahyam dehi

O Hare! Give me the opportunity to see your intimate pastimes with your beloved Lord.

May those pastimes which I am hearing get visible to me. Let my mind fix in hearing, chanting and remembering Your name, form, qualities, pastimes.

Sva-sevayam mam drdham kuru

Make me steady and unwavering in Your personal service.

nasta-präyesv abhadresu
nityam bhägavata-sevayä
bhagavaty uttama-sloke
bhaktir bhavati naisthiki

Translation:
By regular attendance in classes on the Bhägavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. [SB 1.2.18]

Let me get the unflinching devotion. We pray like this when we chant. When we are saying Hare Krishna Hare Krishna, means we are saying this prayer. So what do we say in this prayer? This mood, this commentary of Gopal Guru Goswami on Mahamantra, which we are discussing now, this is the prayer. This is a brief explanation of Mantraartha chintanam. It should be studied more deeply. This is homework for you.

Sub-theme: Dialogues between Caitanya Mahaprabhu and Prakasananda Saraswati

In Varanasi Caitanya Mahaprabhu met Prakasananda Saraswati and his sixty thousand disciples. This incident or this discussion on scriptures is given in the Adi Lila of Caitanya Caritamrta. Everyone must read it. Caitanya Mahaprabhu has proved the supremacy of Harinam. He is instructing Prakasananda Saraswati. He said ‘My Guru Maharaj, Isvar Puri said to me
prabhu kahe — śuna, śrīpāda, ihāra kāraṇa

guru more mūrkha dekhi’ karila śāsana

Translation:
Śrī Caitanya Mahāprabhu replied to Prakāśānanda Sarasvatī, “My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me. [CC Ādi 7.71]
My Guru said, ‘you are a fool’.

mürkha tumi, tomära nähika vedäntädhikära
’krsna-mantra’ japa sadä,—ei mantra-sära

Translation:
You are a fool,’ he said. ’You are not qualified to study Vedänta philosophy, and therefore You must always chant the holy name of Krsna. This is the essence of all mantras, or Vedic hymns. [Cc Adi 7.72]

The chanting of Hare Krishna Mahamantra is the essence of all mantras. There are one lakh verses in Mahabharata, 18000 verses in Bhagavatam, 24,000 verses in Ramayana, 700 verses in Bhagavad Gita, so many verses are there in Vedas and other scriptures, the essence of all mantras is one mantra and that mantra is Hare Krishna Mahamantra. ‘Chant this mantra; always remember this mantra’. In this way Caitanya Mahaprabhu’s Guru Maharaj said, which Caitanya Mahaprabhu is telling to Prakasananda Saraswati and his sixty thousand disciples.

näma vinu kali-käle nähi ära dharma
sarva-mantra-sära näma, ei sästra-marma

Translation: 
‘In this Age of Kali there is no religious principle other than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures.’ [CC Ādi 7.74]

This Mahamantra is the essence of all Vedic hymns. Then he tells the nature of Krishna-nama.

kṛṣṇa-nāma-mahā-mantrera ei ta’ svabhāva
yei jape, tāra kṛṣṇe upajaye bhāva

Translation:
It is the nature of the Hare Kṛṣṇa mahā-mantra that anyone who chants it immediately develops his loving ecstasy for Kṛṣṇa. [CC Ādi 7.83]

One who chants the Hare Krishna mantra, yei jape, tāra kṛṣṇe upajaye bhāva, develops bhava, ecstasy. This ‘International Society of Krishna Consciousness’ name given by Srila Prabhupada; we will become Krishna Conscious. How? Caitanya Mahaprabhu is saying, yei jape, by this chanting and by this kirtan. Do not forget, Caitanya Mahaprabhu is Lord Himself. He explained to Prakashananda Saraswati and his sixty thousand disciples, and they understood everything. They came under the shelter of Caitanya Mahaprabhu and Harinam. They understood that

krnsna-näma-sudhä koriyä pän, juräo bhakativinoda-prän,
näma binä kichu nähiko äro, caudda-bhuvana-mäjhe

Translation:
Drink the pure nectar of the holy name of Krsna and thus satisfy the soul of Bhaktivinoda. There is nothing but the holy name within all the fourteen worlds. [From udilo aruna püraba-bhäge-text 8]

jivana anitya jänaha sär, tähe nänä-vidha vipada-bhär,
nämäsraya kori’ jatane tumi thäkaha äpana käje

Translation:
You should understand this essential fact: life is temporary and filled with various kinds of miseries. Therefore carefully take shelter of the holy name and remain always engaged in His service as your eternal occupation. [From udilo aruna püraba-bhäge-text 6]

All of them took the shelter of Holy name. This discussion, in which Caitanya Mahaprabhu gave references from various scriptures, is enough. This is applicable for us and even for all those who are going to come in the future. Even if they would not accept the glories of the Holy name in the beginning, but ultimately they will definitely accept this. We must study this dialogue which comes in CC Adi 7th Chapter.

Sub-theme: Lord’s personal instruction

Caitanya Mahaprabhu used to sing many names of the Lord. He also used to chant

hari haraye namah krsna yädaväya namah
yädaväya mädhaväya kesaväya namah

Translation:
O Lord Hari, O Lord Krsna, I offer my obeisances to You, who are known as Hari, Yädava, Mädhava, and Kesava.
And
krsna krsna krsna krsna krsna krsna krsna he
krsna krsna krsna krsna krsna krsna krsna he
krsna krsna krsna krsna krsna krsna raksa mam
krsna krsna krsna krsna krsna krsna pahi mam
räma! räghava! räma! räghava! räma! räghava! raksa mäm
krsna! kesava! krsna! kesava! krsna! kesava! pähi mäm

Translation:
O Lord Krsna, please protect Me and maintain Me. Lord Räma, descendant of King Raghu, please protect Me. O Krsna, O Kesava, killer of the Kesi demon, please maintain Me. [CC Madhya 7.96]
Like that, Caitanya Mahaprabhu definitely used to chant various mantras, but He has also clearly mentioned ‘which is the supreme mantra’. In Caitanya Bhagavat Madhya khanda chapter 23, Caitanya Mahaprabhu has clearly said ‘we have to chant and do kirtan of this mantra.’ He instructed

äpane sabäre prabhu kare upadese
“krsna-näma mahä-mantra sunaha harise

Translation:
The Lord personally instructed everyone, “Hear the Hare Kåñëa mahä-mantra and be happy. [CB Madhya 23.075]
When Caitanya Mahaprabhu was present on this earth, He was the distributor of Harinam. He said Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare!

prabhu bale,—“kahiläna ei mahä-mantra
ihä japa’ giyä sabe kariyä nirbandha

Translation:
The Lord continued, “This is the mahä-mantra. All of you go and chant this mantra according to a prescribed number. [CB Madhya 23.077]
These words of Caitanya Mahaprabhu are the basis of our chanting of Mahamantra. Caitanya Mahaprabhu Himself, Krishna Himself has said this.

ihä haite sarva-siddhi haibe sabära
sarva-krsna bala’ ithe vidhi nähi ära

Translation:
By doing so, everyone will attain all perfection. Always chant, there is no other prescription. [CB Madhya 23.078]
Chant all the times. ithe vidhi nähi ära, there is no other prescription. Hence it is said harer namaiva kevalam.

Sub-theme: Pastime at Imali-tala

mahäprabho kirtana-nrtya-gita-väditra-mädyan-manaso rasena
romänca-kampäsru-taranga-bhäjo vande guroh sri-caranäravindam

Translation: Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the sankirtana movement of Lord Caitanya Mahäprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

Caitanya Mahaprabhu used to do kirtan and nrtya. This was His main pastime. We hear and read this, but ‘does Caitanya Mahaprabhu also chant? Yes, Caitanya Mahaprabhu used to do chanting as well. We can see this example (picture). When Caitanya Mahaprabhu went to Vrindavan, one day at the end of Yatra, Caitanya Mahaprabhu sat at ‘Imali Tala’, under the tamarind tree at the bank of Yamuna and He is chanting. This is mentioned in the scriptures. And look, Caitanya Mahaprabhu was so absorbed that He, Gaurasundar became Shyamasundar, became Krishna conscious. This pastime is the proof that Caitanya Mahaprabhu used to chant and the perfection of the japa-yajna lies in becoming Krishna conscious and that also He demonstrated. Vaivarnya, the change of colour of the body, is one of the symptoms of ecstasy. When devotees reach the perfection of the chanting or kirtan, when they attain siddhi, perfection, then some changes took place in their complexions. So, Caitanya Mahaprabhu also used to chant.

Sub-theme: Lord Krishna recommends chanting in Bhagavad Gita

In the 10th chapter of Bhagavad Gita Krsna has mentioned His opulences. In that He says

maharṣīṇāṁ bhṛgur ahaṁ
girām asmy ekam akṣaram
yajñānāṁ japa-yajño ’smi
sthāvarāṇāṁ himālayaḥ

Translation
Of the great sages I am Bhṛgu; of vibrations I am the transcendental oṁ. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himālayas. [Bg. 10.25]
Japayajna is strongly recommended by Krishna. Sometimes people ask, ‘Did Lord Krishna recommend chanting in Bhagavad Gita? Yes!

satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

Translation:
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion. [Bg. 9.14]
Worship Me. How will you worship Me? satataṁ kīrtayanto māṁ, always engage in doing kirtan and you can also bow down after Me with devotion. He has surely said

manmanä bhava mad-bhakto
mad-yäji mäm namaskuru
mäm evaisyasi satyam te
pratijäne priyo ‘si me

Translation:
Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. [BG 18.65]
In the middle of the battle, where He is having only thirty or forty five minutes, He has definitely mentioned Harinam, satataṁ kīrtayanto māṁ.

Sub-theme: Lord Krishna is Harinam Prabhu
In the Bhagavatam Harinam is glorified everywhere.

nāma-saṅkīrtanaṁ yasya
sarva-pāpa praṇāśanam
praṇāmo duḥkha-śamanas
taṁ namāmi hariṁ param

Translation
I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering. [ŚB 12.13.23]

This is the 18,000th verse, the last verse of the Srimad Bhagavatam, which is the essence of Bhagavatam. In the end of Bhagavad Gita Lord says

sarva-dharmän parityajya
mäm ekam saranam vraja
aham tväm sarva-päpebhyo
moksayisyämi mä sucah

Translation:
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. [Bg 18.66]
In the end of Gita Lord said ‘surrender to Me’ and in the end of Bhagavatam it is said ‘nāma-saṅkīrtanaṁ yasya, take the shelter of Harinam’. So this proves Lord Krishna is Harinam.

aham vai sarva-bhütäni
bhütätmä bhüta-bhävanah
sabda-brahma param brahma
mamobhe säsvati tanü

Translation:
All living entities, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, who exist because I manifest them. I am the form of the transcendental vibrations like omkära and Hare Krsna Hare Räma, and I am the Supreme Absolute Truth. These two forms of Mine—namely, the transcendental sound and the eternally blissful spiritual form of the Deity—are My eternal forms; they are not material. [SB 6.16.51]

Lord is in two forms, mama-ubhe säsvati tanü; His one form is Saccidananda and other is

kali-käle näma-rüpe krsna-avatära
näma haite haya sarva-jagat-nistära

Translation:
In this Age of Kali, the holy name of the Lord, the Hare Krsna mahä-mantra, is the incarnation of Lord Krsna. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered. [CC Adi 17.22]

Sub-theme: The only remedy
When we chant this sweet holy name and we keep hearing

adharam madhuram vadanam madhuram, nayanam madhuram hasitam madhuram
hrdayam madhuram gamanam madhuram madhurädhi-pater akhilam madhuram

Translation:
His lips are sweet, His face is sweet His eyes are sweet, His smile is sweet His heart is sweet, His gait is sweet—everything is sweet about the original Lord of Sweetness.
We feel, ‘yeah I have heard that this Harinam is madhuram, but it does not seem sweet to me. Is there something else that is sweet? Are the songs from movies sweet? Srila Rupa Goswami explains in the Nectar of Instruction

syāt kṛṣṇa-nāma-caritādi-sitāpy avidyā-
pittopatapta-rasanasya na rocikā nu
kintv ādarād anudinaṁ khalu saiva juṣṭā
svādvī kramād bhavati tad-gada-mūla-hantrī

Translation:
The holy name, character, pastimes and activities of Krishna are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of avidya [ignorance] cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his tongue, and his disease is gradually destroyed at the root. [NOI-7]

Srila Prabhupada also used to explain this again and again. Lord’s name, form, character are sweet like sugar, but due to our ignorance and there is so much dust on our consciousness, we do not feel taste in Harinam. Rupa Goswami is explaining, if we give sugar candy to a person who is having jaundice, he will say, ‘No, no! Give me something else, something sweet. This thing which you are giving me is not sweet.’ So, what is explained here? You should understand this. You are also sick. Doctor prescribes to this patient ‘You should only eat sugar candy or drink sugarcane juice. This is the only remedy. Sugar candy hi kevalam. Nasty eva, there is no other remedy. You must eat sugar candy.’ Understanding this, when the patient keeps eating sugar candy, gradually he gets rid of jaundice and then one day comes when he becomes free from jaundice. Then he says, ‘is there more sugar candy? Bring it. I want more.’ So same thing, Harinam is sweet, but sometimes we may not feel it sweet. It is not the fault of the Holy name. It is our fault, our drawback, our disease.

Then what is the remedy? Harer namaiva kevalam. When you will do this, then svādvī kramād bhavati, disease will be gone and then he will realize ‘Harinam is so sweet. I want to keep chanting.’ Try to understand this. Then only you can chant the entire life. This instruction of Rupa Goswami should become your basis. You keep hearing that we, the disciples of Srila Prabhupada are chanting from fifty to sixty years. How was that possible? By remembering this instruction; there is no other remedy, harer namaiva kevalam.

Sub-theme: Eight limbs of Astanga Yoga

We hear about Astanga yoga. The sixth chapter of Bhagavad Gita is named as Dhyan Yoga, Astanga Yoga. This Yoga is having eight limbs (Yama, niyama, asana, pranayama, pratyahar, dharana, dhyan, Samadhi); hence it called as asta (eight)-anga (limbs) yoga. This is beneficial for us too. There are many similarities between Astanga Yoga and Bhakti Yoga. Therefore these eight limbs are beneficial for us.

Yama, niyama means do’s and don’ts. We follow four regulative principles- no meat eating, no gambling, no illicit sex and no intoxication- this is yama. There are many niyamas, rules to follow.

Asana, Prabhupada has said ‘seat properly’; so we sit in sukhasana while chanting. Sacidananda Prabhu was telling, asana means not only the place. There is the status of the mind, the thoughts, the mood; all this comes in asana.

Pranayam, sometimes our chanting goes very slowly, vilambita gati and sometimes very fast, dhruta gati. No, there should be rhythm of breathing while chanting, so that the speed of chanting is fixed.

Pratyahar, the first four limbs are external. Remaining four are important limbs, pratyahar, dharana, dhyan, Samadhi. Mana samharanam, mind control! This pratyahar, prati-ahar, ahar, food of our senses, we must feed the Holy name to the soul, by controlling our knowledge acquiring senses, pratyahar.

yato yato niścalati
manaś cañcalam asthiram
tatas tato niyamyaitad
ātmany eva vaśaṁ nayet

Translation:
From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self. [Bg. 6.26]
We bring back our flickering mind to Harinam. This is of course very big topic. There are many deep thoughts in this. There could be one full seminar on this. Dharana, dhyana, Samadhi, the Samadhi of astanga yogis is to meditate on Paramatma, but we meditate on Bhagavan. We see the Lord and there is reciprocation with the Lord. We remain always busy, to get up, act and chant and dance. We consider this Samadhi. Astanga Yogis will keep sitting in meditation, but we will get up and run. Gopis always remain in Samadhi state.

Sixth and seventh limb, dharana and dhyan are more important for us. How should we chant? Attentive chanting! Dhyana, attention is one limb of this Astanga yoga. We should also understand astanga yoga and yogash citta-vritti-nirodhah [Patanjali yoga sutra, “Yoga is the restriction of the mind’s fluctuations.”] To control, nirodhah, the thoughts and lusty desires that come in citta, mind. This is a special sutra of Patanjali yoga sutra. It is also useful for us. This sixth chapter of Bhagavad Gita is very important, so that we can chant attentively. There is a common question, our mind is very flickering. It runs here and there while chanting. It goes around the world. Arjuna also had this complaint. This is a universal question and eternal question. In Bhagavad Gita sixth chapter, Lord Krishna Himself has answered it in few words. We should study this and understand our mind. Mind your mind!

Sub-theme: Importance of smaranam while chanting

In Bhakti Sandarbha, Anuccheda 277, Srila Jiva Gosvami establishes the glory of smarana (remembrance), the third of navadha-bhakti, the nine processes of devotional service. How much important this smaranam is? What do the Gopis do? They were only remembering the Lord.

smartavyah satatam visnur vismartavyo na jätucit
sarve vidhi-nisedhäh syur etayor eva kinkaräh

Translation:
To always remember the Supreme Lord, Sri Visnu, is the vidhi, observance, and to never forget Him, is the nisedha, prohibition. All the other vidhi and nisedha mentioned in the scriptures must be considered as subordinate instructions to these two. [Padma Puräna, Uttara, 42.103, Närada-pancarätra, 4.2.23]

What we have to do? Always remember the Lord. What do the eternally liberated devotees of Gokul or Gopis do? They remember the Lord; so our goal is also smaranam. What we have to do while chanting? Smaranam! Jiva Goswami has explained this smaranam in Bhakti Sandarbha.

He is also giving definitions of other limbs of Astanga Yoga like dharana, dhyana, dhruvanu-smrti, and Samadhi. Dharana means to remember, to meditate. Daily we meditate on the Lord. But tomorrow that meditation or smaranam should be more than today’s smaranam. Day after tomorrow more smaranam than tomorrow! Srila Prabhupada mentioned this at many places. In the purport of 8th verse of Nectar Of Instruction Prabhupada is explaining this smaraṇa-daśā, varaṇa-daśā, sravaṇa-daśā. These are different stages, evolutions or phases. Same thing Srila Jiva Goswami is explaining in his Bhakti Sandarbha.

Remembrance of Krsna may be interrupted at intervals, and that is called smrti. When the mind is focused on the Lord without any disturbance, then it is dharana. We should understand these stages. To fix mind on the form and pastimes of the Lord is dhyana. There are various stages of dhyana as well. And in this evolution, many of our lifetimes may pass. What we do for these 20, 30, 40 years? We try to reform these stages, smrti, dharana, dhyana.

After smrti comes anusmrti, uninterrupted and unceasing remembrance, where remembrance flows like the flow of nectar or water, which is uninterrupted. Like Gange’s water flows without interruption towards Ganga Sagar, that is anusmrti or Samadhi. At this stage the practitioner forgets his identity.

manah-samharanan saucam
maunaṁ mantrārtha-cintanam
avyagratvam anirvedo
japa-sampatti-hetavah

Translation:
“These are the causes of success in chanting: subduing the mind, cleanliness, avoiding unnecessary talk, remembering the meaning of the mantra, patience, and not becoming disappointed.” [Hari Bhakti Vilas 17.129]

What is the benefit of manah-samharanan? japa-sampatti-hetavah! Take a note. How you have to reform day by day these stages smrti, dharana, dhyan and Samadhi. It takes time.
Sub-theme: What is blocking the taste in chanting?

We always sing

hari-sthäne aparädhe täre hari-näm
toma sthane aparadhe nahi paritran

Translation:
The holy name delivers one who has committed an offense to Lord Hari, but if one commits an offense to you, there is no means of deliverance. [Vaisnave Vijnapti text 4]
Sacidananda Prabhu was explaining various types of offenses. We practitioners do not commit sin, but we commit offenses. There are offenses against the Holy Name (Nāma-aparādha), offenses against devotees (Vaiṣṇava-aparādha), and offenses in Deity worship (Sevā-aparādha). We especially commit lot of Vaisnava aparadha. Our samskaras, impressions of previous lives, those seeds are within us. We should protect from this.

In the above text, it is said, those who take the shelter of the Holy name will be saved, but if you will commit Vaiṣṇava-aparādha, then that Harinam also cannot save us. toma sthane, means O Vaisnava, the offense committed at your lotus feet, kayik, vachik, manasik, by the mind, body and words, then nahi paritran, there is no means of deliverance. Harinam will deliver, but if we will commit vaisnava aparadha, then Hari and Harinama also will not deliver us. Remember the example of King Ambarish. There are many more examples. So, do not commit Vaisnava Aparadha. Serve the Vaisnavas. Rupa Goswami has told us

dadäti pratigrhnäti
guhyam äkhyäti prcchati
bhunkte bhojayate caiva
sad-vidham priti-laksanam

Translation:
Offering gifts in charity, accepting charitable gifts, revealing one’s mind in confidence, inquiring confidentially, accepting prasädam and offering prasädam are the six symptoms of love shared by one devotee and another. [Upadesämrta 4]

Express these symptoms of love for the devotees. Love, devotion and vaisnava service! No more Vaisnava aparadha! Only Vaisnava service!
Srila Bhakti Siddhanta Saraswati Thakur and Srila Bhakti Vinod Thakur has said

jive dayä näme ruci vaisnava sevana
iha chära dharma nähi suna sanätana

Translation:

“Hear, Sanätana! Kindness to all living beings, taste for the holy name, and service to Vaisnavas—apart from these there is no other religion.”
Note this! If you want to develop taste in chanting then along with chanting you must serve the Vaisnavas. No offense, only Vaisnava service and jive daya, kindness to all living entities! Jiva-himsa, is also one type of offense. Be kind to the living entities, to the animals. Do not kill animals. This also comes in Jive daya. Memorise these instructions. You can also write and paste it, so that you can remember it all the times. Hare Krishna!