You must fix up in numerical strength.

Practice makes perfect

Constant chanting of the holy names

etan nirvidyamananam
icchatam akuto-bhayam
yoginam nripa nirnitam
harer namanukirtanam

SYNONYMS
etat—it is; nirvidyamananam—of those who are completely free from all material desires; icchatam—of those who are desirous of all sorts of material enjoyment; akutah-bhayam—free from all doubts and fear; yoginam—of all who are self-satisfied; nripa—O King; nirnitam—decided truth; hareh—of the Lord, Sri Krishna; nama—holy name; anu—after someone, always; kirtanam—chanting.

TRANSLATION
O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.

PURPORT
In the previous verse, the great necessity for attaining attachment to Mukunda has been accredited. There are different types of persons who desire to attain success in different varieties of pursuits. Generally the persons are materialists who desire to enjoy the fullest extent of material gratification. Next to them are the transcendentalists, who have attained perfect knowledge about the nature of material enjoyment and thus are aloof from such an illusory way of life. More or less, they are satisfied in themselves by self-realization. Above them are the devotees of the Lord, who neither aspire to enjoy the material world nor desire to get out of it. They are after the satisfaction of the Lord, Sri Krishna. In other words, the devotees of the Lord do not want anything on their personal account. If the Lord desires, the devotees can accept all sorts of material facilities, and if the Lord does not desire this, the devotees can leave aside all sorts of facilities, even up to the limit of salvation. Nor are they self-satisfied, because they want the satisfaction of the Lord only.

In this verse, Sri Shukadeva Gosvami recommends the transcendental chanting of the holy name of the Lord. By offenseless chanting and hearing of the holy name of the Lord, one becomes acquainted with the transcendental form of the Lord, and then with the attributes of the Lord, and then with the transcendental nature of His pastimes, etc. Here it is mentioned that one should constantly chant the holy name of the Lord after hearing it from authorities. This means that hearing from the authorities is the first essential. Hearing of the holy name gradually promotes one to the stage of hearing about His form, about His attributes, His pastimes and so on, and thus the necessity of the chanting of His glories develops successively. This process is recommended not only for the successful execution of devotional service, but also even for those who are materially attached. According to Sri Shukadeva Gosvami, this way of attaining success is an established fact, concluded not only by him, but also by all other previous acharyas. Therefore, there is no need of further evidence. The process is recommended not only for the progressive students in different departments of ideological success, but also for those who are already successful in their achievement as fruitive workers, as philosophers or as devotees of the Lord.

Ten offenses to avoid

Srila Jiva Gosvami instructs that chanting of the holy name of the Lord should be loudly done, and it should be performed offenselessly as well, as recommended in the Padma Purana. One can deliver himself from the effects of all sins by surrendering himself unto the Lord. One can deliver himself from all offenses at the feet of the Lord by taking shelter of His holy name. But one cannot protect himself if one commits an offense at the feet of the holy name of the Lord. Such offenses are mentioned in the Padma Purana as being ten in number. The first offense is to vilify the great devotees who have preached about the glories of the Lord. The second offense is to see the holy names of the Lord in terms of worldly distinction. The Lord is the proprietor of all the universes, and therefore He may be known in different places by different names, but that does not in any way qualify the fullness of the Lord. Any nomenclature which is meant for the Supreme Lord is as holy as the others because they are all meant for the Lord. Such holy names are as powerful as the Lord, and there is no bar for anyone in any part of the creation to chant and glorify the Lord by the particular name of the Lord as it is locally understood. They are all auspicious, and one should not distinguish such names of the Lord as material commodities. The third offense is to neglect the orders of the authorized acharyas or spiritual masters. The fourth offense is to vilify scriptures or Vedic knowledge. The fifth offense is to define the holy name of the Lord in terms of one's mundane calculation. The holy name of the Lord is identical with the Lord Himself, and one should understand the holy name of the Lord to be nondifferent from Him. The sixth offense is to interpret the holy name. The Lord is not imaginary, nor is His holy name. There are persons with a poor fund of knowledge who think the Lord to be an imagination of the worshiper and therefore think His holy name to be imaginary. Such a chanter of the name of the Lord cannot achieve the desired success in the matter of chanting the holy name. The seventh offense is to commit sins intentionally on the strength of the holy name. In the scriptures it is said that one can be liberated from the effects of all sinful actions simply by chanting the holy name of the Lord. One who takes advantage of this transcendental method and continues to commit sins on the expectation of neutralizing the effects of sins by chanting the holy name of the Lord is the greatest offender at the feet of the holy name. Such an offender cannot purify himself by any recommended method of purification. In other words, one may be a sinful man before chanting the holy name of the Lord, but after taking shelter in the holy name of the Lord and becoming immune, one should strictly restrain oneself from committing sinful acts with a hope that his method of chanting the holy name will give him protection. The eighth offense is to consider the holy name of the Lord and His chanting method to be equal to some material auspicious activity. There are various kinds of good works for material benefits, but the holy name and His chanting are not mere auspicious holy services. Undoubtedly the holy name is holy service, but He should never be utilized for such purposes. Since the holy name and the Lord are of one and the same identity, one should not try to bring the holy name into the service of mankind. The idea is that the Supreme Lord is the supreme enjoyer. He is no one's servant or order supplier. Similarly, since the holy name of the Lord is identical with the Lord, one should not try to utilize the holy name for one's personal service. The ninth offense is to instruct those who are not interested in chanting the holy name of the Lord about the transcendental nature of the holy name; if such instruction is imparted to an unwilling audience, the act is considered to be an offense at the feet of the holy name. The tenth offense is to become uninterested in the holy name of the Lord even after hearing of the transcendental nature of the holy name. The effect of chanting the holy name of the Lord is perceived by the chanter as liberation from the conception of false egoism. False egoism is exhibited by thinking oneself to be the enjoyer of the world and thinking everything in the world to be meant for the enjoyment of one's self only. The whole materialistic world is moving under such false egoism of "I" and "mine," but the factual effect of chanting the holy name is to become free from such misconceptions.

Practicing chanting the holy names

It is recommended that chanting be performed very loudly. In Srimad-Bhagavatam, Narada Muni says that without shame he began traveling all over the world, chanting the holy name of the Lord. Similarly, Sri Chaitanya Mahaprabhu has advised [Chaitanya-charitamrita Adi-lila 17.31]:

trinad api sunichena
taror api sahishnuna
amanina manadena
kirtaniyah sada harih

A devotee can very peacefully chant the holy name of the Lord by behaving more humbly than the grass, being tolerant like a tree and offering respects to everyone, without expecting honor from anyone else. Such qualifications make it easier to chant the holy name of the Lord. The process of transcendental chanting can be easily performed by anyone. Even if one is physically unfit, classified lower than others, devoid of material qualifications or not at all elevated in terms of pious activities, the chanting of the holy name is beneficial. An aristocratic birth, an advanced education, beautiful bodily features, wealth and similar results of pious activities are all unnecessary for advancement in spiritual life, for one can very easily advance simply by chanting the holy name. It is understood from the authoritative source of Vedic literature that especially in this age, Kali-yuga, people are generally short-living, extremely bad in their habits, and inclined to accept methods of devotional service that are not bona fide. Moreover, they are always disturbed by material conditions, and they are mostly unfortunate. Under the circumstances, the performance of other processes, such as yajña, dana, tapah and kriya—sacrifices, charity and so on—are not at all possible. Therefore it is recommended [cited, Cc. Adi 17.21]:

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

"In this age of quarrel and hypocrisy the only means of deliverance is chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way." Simply by chanting the holy name of the Lord, one advances perfectly in spiritual life. This is the best process for success in life. In other ages, the chanting of the holy name is equally powerful, but especially in this age, Kali-yuga, it is most powerful. Kirtanad eva krishnasya mukta-sangah param vrajet: [SB 12.3.51] simply by chanting the holy name of Krishna, one is liberated and returns home, back to Godhead. Therefore, even if one is able to perform other processes of devotional service, one must adopt the chanting of the holy name as the principal method of advancing in spiritual life. Yajñaih sankirtana-prayair yajanti hi sumedhasah: [SB 11.5.32] those who are very sharp in their intelligence should adopt this process of chanting the holy names of the Lord. One should not, however, manufacture different types of chanting. One should adhere seriously to the chanting of the holy name as recommended in the scriptures: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

While chanting the holy name of the Lord, one should be careful to avoid ten offenses. From Sanat-kumara it is understood that even if a person is a severe offender in many ways, he is freed from offensive life if he takes shelter of the Lord's holy name. Indeed, even if a human being is no better than a two-legged animal, he will be liberated if he takes shelter of the holy name of the Lord. One should therefore be very careful not to commit offenses at the lotus feet of the Lord's holy name. The offenses are described as follows: (1) to blaspheme a devotee, especially a devotee engaged in broadcasting the glories of the holy name, (2) to consider the name of Lord Çiva or any other demigod to be equally as powerful as the holy name of the Supreme Personality of Godhead (no one is equal to the Supreme Personality of Godhead, nor is anyone superior to Him), (3) to disobey the instructions of the spiritual master, (4) to blaspheme the Vedic literatures and literatures compiled in pursuance of the Vedic literatures, (5) to comment that the glories of the holy name of the Lord are exaggerated, (6) to interpret the holy name in a deviant way, (7) to commit sinful activities on the strength of chanting the holy name, (8) to compare the chanting of the holy name to pious activities, (9) to instruct the glories of the holy name to a person who has no understanding of the chanting of the holy name, (10) not to awaken in transcendental attachment for the chanting of the holy name, even after hearing all these scriptural injunctions.

There is no way to atone for any of these offenses. It is therefore recommended that an offender at the feet of the holy name continue to chant the holy name twenty-four hours a day. Constant chanting of the holy name will make one free of offenses, and then he will gradually be elevated to the transcendental platform on which he can chant the pure holy name and thus become a lover of the Supreme Personality of Godhead.

It is recommended that even if one commits offenses, one should continue chanting the holy name. In other words, the chanting of the holy name makes one offenseless. In the book Nama-kaumudi it is recommended that if one is an offender at the lotus feet of a Vaishnava, he should submit to that Vaishnava and be excused; similarly, if one is an offender in chanting the holy name, he should submit to the holy name and thus be freed from his offenses. In this connection there is the following statement, spoken by Daksha to Lord Shiva: "I did not know the glories of your personality, and therefore I committed an offense at your lotus feet in the open assembly. You are so kind, however, that you did not accept my offense. Instead, when I was falling down because of accusing you, you saved me by your merciful glance. You are most great. Kindly excuse me and be satisfied with your own exalted qualities." One should be very humble and meek to offer one's desires and chant prayers composed in glorification of the holy name, such as ayi mukta-kulair upasya manam and nivritta-tarshair upagiyamanad [SB 10.1.4]. One should chant such prayers to become free from offenses at the lotus feet of the holy name.

Quality of chanting

BRAHMANANDA: No, he's saying that when we chant our rounds, how can we be sure that when we chant the round that the round is a perfect, attentive round, sincere?

PRABHUPADA: Therefore it is shastra, "You must." There is no question of understanding.

BRAHMANANDA: The quality of the chanting he's asking. How can we make the quality the best?

PRABHUPADA: Quality, you'll understand first of all come to the quality. Without having quality, how he'll understand the quality? You follow the instruction of your spiritual master, of the shastra. That is your duty. Quality, no quality—it is not your position to understand. When the quality comes there is no force. You will have a taste for chanting. You will desire at that time, "Why sixteen rounds? Why not sixteen thousand rounds?" That is quality. That is quality. It is by force. You'll not do it; therefore at least sixteen rounds. But when you come to the quality, you will feel yourself, "Why sixteen? Why not sixteen thousand?" That is quality, automatically. Just like Haridasa Thakur was doing. He was not forced to do. Even Chaitanya Mahaprabhu, He requested, "Now you are old enough. You can reduce." So he refused, "No. Up to the end of my life I shall go on." That is quality. Have you got such tendency that you will go on chanting and nothing to do? That is quality. Now you are forced to do. Where is the question of quality? That is given a chance so that one day you may come to the quality, not that you have come to the quality. Quality is different. Athashaktih. Ashakti, attachment. Just like Rupa Gosvami says that "How shall I chant with one tongue, and how shall I hear, two ears? Had it been millions of tongues and trillions of ears, then I could enjoy it." This is quality. Quality is not so cheap. Maybe after many births. For the time being you go on following the rules and regulations. It is being done by force. Where is the quality? So you wanted to understand quality. This is the quality. You'll not be forced, but automatically you'll desire. That is quality. I am writing books. I am not being forced by anyone. Everyone can do that. Why one does not do it? Why I get up at night, one o'clock, and do this job? Because I cannot do without it. How one will do it artificially? This is quality. Therefore they like my purports. That quality is shown by Chaitanya Mahaprabhu. Shunyayitam jagat sarvam govinda virahena me: "Oh, I do not see Govinda. The whole world is vacant." This is quality. Just like we have got practical example. One man's beloved has died, and he is seeing the whole universe vacant. Is it vacant? So that is quality of love. So there is no formula of quality. It is to be understood by himself. Just like if after eating something you feel refreshed and get strength, that is quality. You haven't got to take certificate: "Will you give me a certificate that I have eaten?" You'll understand whether eaten or not. That is quality. When you will feel so much ecstasy in chanting Hare Krishna, that is quality. Not artificially—"Chant. Chant. Otherwise get out." This is not quality. This is in expectation that someday you may come to quality. That requires time. That requires sincerity. But quality is there. Shravanadi shuddha chitte karaye... It will be awakened. Not by force. Just like love between two persons, it cannot be forced. "You must love him. You must love her." Oh, that is no love. That is not love. When automatically you love one another, that is quality.

Numerical strength

AKSHAYANANDA SWAMI: Of course we accept, when you tell us to chant sixteen rounds, we accept that figure as being, in perfect faith, that you're the acharya, but what if others we wanted to convince, is there any shastric evidence, is there any Vedic verse we can refer to to corroborate that at least they must chant sixteen rounds? Or that many number of names?

PRABHUPADA: No. In the shastra it is not said like that...

AKSHAYANANDA SWAMI: I see.

PRABHUPADA: It is said, shankhy-purvakah...

AKSHAYANANDA SWAMI: Shankhy-purvakah.

PRABHUPADA: You must fix up.

AKSHAYANANDA SWAMI: Counting.

PRABHUPADA: You must fix up in numerical strength.

AKSHAYANANDA SWAMI: I see.

PRABHUPADA: Whatever you can.

AKSHAYANANDA SWAMI: Yes.

PRABHUPADA: But I have fixed up sixteen rounds, because you cannot do.

AKSHAYANANDA SWAMI: That's all we can do.

PRABHUPADA: [smiling, touch of irony] Yes. That also is difficult.

AKSHAYANANDA SWAMI: Yes. [laughing]

PRABHUPADA: Otherwise, Haridasa Thakur was chanting 300,000. So, that is not possible. You should not imitate, but whatever you fix up you must do.

AKSHAYANANDA SWAMI: Yes. Yes.

PRABHUPADA: That is wanted.

AKSHAYANANDA SWAMI: Yes. I was told in the beginning you asked the first disciples to chant 64 rounds?

PRABHUPADA: Yes. I asked them to chant 32?

AKSHAYANANDA SWAMI: Is that correct?

PRABHUPADA: Shankhy-purvaka nama-gana-natibhih. Shankhya purva, or numerical strength must be there. And you should follow rigidly.

AKSHAYANANDA SWAMI: So if, if we are serious and sincere, it means that that sixteen will increase to continuously chanting.

PRABHUPADA: You can do also now. It's not that because I've finished sixteen rounds...

AKSHAYANANDA SWAMI: No.

PRABHUPADA: You can increase. But that sixteen must be finished.

AKSHAYANANDA SWAMI: Yes. What I mean is, that's to bring us to the platform of chanting constantly. That at least we do that numerical number, finally we may be able to do, if we're fortunate to chant constantly day and night.

PRABHUPADA: Yes.