Nama-tattva
The Supreme Lord is the Root of all
Religion
17.1
dharma-mulam hi bhagavan sarva-vedamayo harih
smrtam ca tad-vidam rajan yena catma prasidati
The Supreme Person is the root of all dharma, the essence of all the Vedas,
and the meditation of all those great authorities who
know the truth about the
Supreme Lord, and whose opinions becomes scripture. This is evidence, O King,
and by accepting this religious principle, everyone will
attain the highest satis-
faction of the soul, mind, and body. (Bhag. 7.11.7)
Krsna is the Only Way
17.2
tapastu tapaih prapatastu parvata-datantu tirthani pathastu
cagaman
yajastu yagairvivadantu vadair harim vina naiva mrtim taranti
You may perform mountains of austerities, visit many holy
places, study
all the Vedas, and perform all kinds of Vedic sacrifices,
but without devotion to
Krsna, none of these things
can save you from death.
(Bhavartha Dipika 10.87.27)
Chanting the Holy Name is the Eternal
and Highest Dharma for all Souls
17.3
etavan eva loke 'smin pumsam dharmah parah smrtah
bhakti-yogo bhagavati tan-nama-grahanadibhih
It is recognized that the highest religious principle in
human society is de-
votional service to the Supreme Personality of Godhead,
beginning with the
chanting of the holy name of the Lord, nama-sanakirtana. (Bhag.
6.3.22)
The Holy Name is the Essence of the
Srutis
17.4
nikhila-sruti-mauli rama-mala-dyuti nirajita-padapankajanta
ayi mukta-kulair upasyamanam paritas tvam harinama
samsrayami
O holy name, the tips of the toes of your lotus feet are
eternally worshiped
by the glowing effulgence of the Upanisads, the crest jewels of the Vedas. You
are eternally adored and chanted by great liberated souls
like Narada and
Sukadeva Gosvami. O Harinama,
clearing myself of all offenses, I take com-
plete shelter of You. (Srila Rupa Gosvami, Krsna-namastakam 1)
The Constitutional Nature of the Holy
Name
17.5
nama cintamanih krsnas caitanya-rasa-vigrahah
purnah-suddho nitya-mukto'bhinnatvan nama naminoh
The holy name of Krsna is a transcendental wish
fulfilling gem it be-
stows all spiritual benedictions, for it is Krsna Himself.
It is the personification
of divine mellow, the fountainhead of all pleasure. The
holy name of Krsna is
eternally liberated and spiritual. This is because the name of
Krsna and Krsna
Himself are nondifferent. (Sri Bhakti-rasamrta-sindhu, Purva-Vibhagaga
2.233)
17.6
ekam eva sac-cid-ananda-rasadi-rupam tattvam
dvidha-virbhutam
The Supreme Absolute Truth is one reality whose form is
eternal, fully
cognizant, and ecstatic. That Absolute reality who is the
origin of all rasa ap-
pears in two forms, as Krsna Himself and as the holy name
of Krsna. These two
forms are nondifferent manifestations of the same eternal
reality Krsna. (Sri-
Bhakti-rasamrta-sindhu, Purva-Vibhaga 2.233, Jiva Gosvami's Durgama-
sargamani commentary)
The Vedas Sing the Glories of the Holy
Name
17.7
om asya jananto nama cid-viviktan mahante visno sumatim
bhajamahe
om tat sat
This mantra
means, "O Lord Visnu, Your name is conscious (cit) and -
self-effulgent (mahas) and
so even one with partial knowledge of the eter-
nal nature of Your name, and incomplete understanding of
the glory of proper
chanting, can attain knowledge of You merely by repeating the
syllables, be-
cause You, who are known by
the name liberates a person from fear and envy even if
alluded to.
(Bhagavata-Sandarbha 47)
17.7a
he vinro te tava nama cita cit-svarupam ata eva mahau
sva-prakasa-rupam
tasmat asya namna a inadapi janantau ha tu samyak
uccmra-mahatmayadi puruskarera.
tathapi vivaktan bruvarau kevalam tad-aksarabhyasa matram
kurvanah
sumantia tad-visayam vidyam bhajamahe prapnuyauh.
Ata eva bhayadvesadau sri
mhrteu aphurter iva smnketya-davapasya
muktidatvam sruyate.
O Visnu! Your holy name is of the nature of divine
consciousness it is
transcendental reality par-excellence. It is a manifestation of Your own divine
form, even if someone utters the holy name without knowing
the names complete
glories. To utter the name without being fully aware of its
glories means
namabhasa, or uttering the syllables of the holy name which are only the outer
reflection. Even in such a position we shall attain divine
knowledge of the Lord,
by such worship. Because this line contains the word
om it indicates that the
use of the word "sat"
means svata-siddau. Therefore the
divine form
upon one's having uttered the name (even when there is namabhasa because of
sanketya and
so forth), and thus one attains liberation from the postion of
and envy. (Bhagavata
Sandarbha 4)
The Glories of the Holy Name in the Smrti-sastras
17.8
vede ramayane caiva purane bharate tatha
adavante ca madhye ca harih sarvatrah giyate
Throughout the Vedas,
the Ramayara, the Puranas, and the Mahabharata,
from beginning to end, only the glories of the Supreme
Lord Hari are sung.
(Hari-vamsa)
The Holy Name Grants All Perfection in
Kali-yuga
17.9
kaler dosa-nidhe rajann
kirtanad eva krsnasya mukta-sangah param vrajet
My dear King, although Kali-yuga is an ocean of faults,
there is still one
good quality about this age: Simply by chanting the Hare
Krsna maha-mantra,
one can become free from material bondage and be promoted
to the transcen-
dental kingdom. (Bhag.
12.3.51)
17.10
krte yad dhyayato visnum tretayam yajato makhaih
dvapare paricaryayam kalau tad dhari-kirtanat
What was attained in Satya-yuga through meditation, in
Treta-yuga through
sacrifice, and in Dvapara-yuga through Deity worship is
realized in Kali-yuga
through hari-kirtana.
(Bhag. 12.3.52)
17.11
dhyayan krte yajan yajnais-tretayam dvapare 'rcayan
yadapnoti tadapnoti kalau sankirtya kesavam
Whatever results was attained in Satya-yuga by
meditation, in Treta-yuga
by yajna, and
in Dvapara-yuga by arcana, can only be attained in the Kali-yuga
by hari-nama-kirtana,
chanting the glories of Krsna, who is known as Kesava.
(Padma Purana, Uttara-khanda, 42nd Adhyaya)
17.12
kali-kale nama-rupe krsna-avatara
nama haite haya sarva-jagat-nistara
nama vinu kali-kale nahi ara dharma
sarva-mantra-sara nama, ei sastra-marma
In the age of Kali, Krsna advents
Himself in the form of the holy name. By
the holy name, the entire universe is delivered. There is
no other dharma in the
age of Kali. The holy name of Krsna is the essence of all
mantras and the pur-
port of all revealed scriptures. (Cc. Adi 17.22 and 7.74)
Sridhara Svami on Glories of the Holy
Name
17.13
amhah samhara dakhilam sakrdudayadeva sakala-lokasya
taraniriva timira-jaladhim jayati jagan-mangalam harer nama
Let the all-auspicious glories of the holy name, which
benedicts the entire
universe, be victorious. Just as when the sun rises, it
dispels the ocean of dark-
ness, in the same way, when the holy name has only
slightly risen within one's
heart, all one's sins are completely destroyed. (Padyavali 16, Sridhara Svami)
17.14
jnanamasti tulitam ca tulayam prema naiva tulitam tu tulayam
siddhir eva tulitatra tulayam krsna-nama tulitam na tulayam
Knowledge and yogic perfection can be compared to one
another, but prema
and krsna-nama
have no comparison to anything within this world. They can-
not be weighed on the scales of mundane consideration. (Padyavali 15, Sridhara
Svami)
Rupa Gosvami on the Glories of the Name
17.15
akrstih krta-cetasam sumahatam-muccatanam camhasam
acandalamamukaloka-sulabho vasyas ca moksasriyah
no diksam na ca daksinam na ca purascaryam managiksate
mantro'yam rasana sprg eva phalati sri krsna namatmakah
The holy name of Krsna is an attractive feature for many
saintly, liberal
people. It is the annihilator of all sinful reactions and is
so powerful that save
for the dumb who cannot chant it, it is readily,
available to everyone, including
the lowest type of man, the candala. The holy name of Krsna is controller of the
opulence of liberation, and it is identical with Sri Krsna.
Simply by touching the
holy name with one's tongue, immediate effects are
produced. Chanting the
holy name does not depend on initiation, pious activities,
or the purascarya
regulative principles generally observed before initiation. The
holy name does
not wait for all these activities. It is self-sufficient.
(Padyavali 29, Rupa Gosvami)
The Efficacy of Gayatri and the Holy Name
17.16
krsna-mantra haite habe samsara-mocana
krsna-nama haite pabe krsnera carana
Through the gayatri mantra one attains liberation from
material existence.
Through the holy name one
attains the lotus feet of Krsna. (Cc. Adi
7.73)
The Glories of Hari-katha
17.17
srutam-apy-aupanisadam dure hari-kathamrtat
yan na santi dravac-citta-kampasru-pulakadayah
The Upanisads
have ascertained nirvisesa brahma as
the subject of the
sruti,
whereas they only take a distant view of hari-katha.
This is because through
hearing and chanting about Brahman, one's heart is not moved,
tears do not
pour from the eyes, and the bodily hairs do not stand on
end. (Padyavali 39)
The Glories of the Holy Name Surpasses
that of Impersonal Brahman
17.18
yad brahma-saksat-krti-nisthayapi vinasamayati vina na
bhogaih
apaiti nama-sphuranena tatte prarabhda-karmeti virauti vedah
O holy name! The seeds from which sin sprouts within the
heart are not
burned to ashes by realization of Brahman or by constant meditation on eternal
consciousness. But, O holy name, as soon as You
appear on the tongue of a
sincere chanter, all the karmic
seeds of sin are burned to ashes. Thus all sinful
reactions, past, present and future are finished. This is
proclaimed by the Vedas.
(Krsna-namastakam, Rupa Gosvami 4)
Kirtana
of the Holy Name is Best of All
17.19
aghaccit-smaranam visnor-bahvayasena sadhyate
austhaspandana-matrena kirtanatu tato varam
The remembrance of Visnu certainly cuts sin to pieces,
but it is very diffi-
cult to attain perfection through remembering Visnu. Only
after great effort is
such remembrance possible. However, simply by moving the
lips, there is the
kirtana of the holy name of Visnu, and therefore kirtana is the topmost process
of devotional service. (Hari-bhakti-vilasa, 11.453)
The Holy Name Surpasses Worship and
Meditation
17.20
jayati jayati namananda-rupam murarer
viramita-nija-dharma-dhyana-pujadi-yatnam
kathamapi sakrdattam muktidam pranina yat
param-amrtam-ekam jivanam bhusanam me
All glories, all glories to the all-blissful holy name of
Sri Krsna, which causes
the devotee to give up all conventional religious duties,
meditation, and worship.
When somehow or other uttered
even once by a living entity the holy name awards
him liberation. The holy name of Krsna is the highest
nectar in my life and my only
treasure. (Bnhad-Bhagavatamrta 1.1.9)
17.21
yena janma sataih purvam vasudevah sanarcitah
tan-mukhe hari-namani sada tisthanti bharata
O descendant of Bharata, one who has previously worshiped
Lord Vasudeva
in hundreds of lifetimes can now chant the holy name
eternally. (Hari-bhakti-vilasa
11.454)
The Holy Name is not Regulated
by Time, Place, and Circumstance
17.22 and 23
na desa niyamo rajan na kala niyamas tatha
vidyate natra sandeho visnor-namanu-kirtane
kalo'sti dane yajne ca snane kalo' sti saj jape
visnu-sankirtane kalo nastyatra prthivitale
O king, there are no rules governing the time and place
wherein the holy
name of Visnu can be chanted. Of this there can be no
doubt. Charity and sac-
rifice are governed by various rules regarding time and
place, as are the taking
of one's bath and the silent uttering of different mantras. But the holy name of
Visnu can be chanted in sankirtana at any time in any place on
earth. (Hari-
bhakti-vilasa 11.412, 413)
17.24
na desa-niyamas tasmin na kala-niyamas-tatha
nocchisthadau nisedho 'sti sri harer-namni lubdhaka
O hunter, there are no restrictions on when or where the
holy name of Sri
Hari may be chanted and no
prohibitions regarding the uncleanness of the mouth
from which the holy name comes forth. (Hari-bhakti-vilasa 11.408)
17.25
etavatalam agha-nirharanaya pumsam
sankirtanam bhagavato guna-karma-namnam
vikrusya putram aghavan yad ajamilo 'pi
narayaneti mriyamana iyaya muktim
It should be understood that
one is easily relieved from all sinful reactions
by chanting the holy name of the Lord and chanting of
His qualities and activi-
ties. This is the only process recommended for relief from
sinful reactions. Even
if one chants the holy name of the Lord with improper
pronunciation, he gets
relief from material bondage if he chants without offenses.
Ajamila, for example,
was extremely sinful, but while dying he merely chanted
the holy name, and
although calling his son, he achieved complete liberation
because he re-
membered the name of Narayana. (Bhag. 6.3.24)
The Bhagavatam
on Loud Kirtana
17.26
namany anantasya hata-trapah pathan
guhyani bhadrani krtani ca smaran
gam paryatams tusta-mana gata-sprhah
kalam pratiksan vimado vimatsarah
[Narada Muni said] Thus I loudly chanted the holy name of
Krsna in kirtana,
not caring for any social formalities. Such chanting and
remembering of the holy name
benedicts everyone. In this way, I traveled across the earth,
fully satisfied, humble, and
non-envious. (Bhag.
1.6.26)
Loud Kirtana is the Best
17.27
japato hari namani sthane sata-gunadhikah
atmanan ca punaty-uccair-japan srotrn-punati ca
Compared to that person who is attached to chanting japa, the person who
performs loud chanting of the holy name of Sri Hari is one
hundred times bet-
ter. This is because the person who chants japa purifies
himself, whereas the
person who chants the holy name loudly in kirtana purifies himself, all those
who are with him, and everyone else who hear the holy
vibration.
(Sri Naradiya, Prahlada-vakya)
Loud Kirtana Benefits the Chanter of the
Holy Name and Those Who Hear it
17.28
pasu-paksi-kita-adi balite na pare
sunile se harinama ta'ra saba tare
japile se krsna-nama apani se tare
ucca-sankirtane para-upakara kare
ata eva ucca kari' kirtana karile
sata-guna phala haya sarva-sastre bole
The animals, birds, and insects cannot chant the holy
name, but by hearing
the holy name chanted they can benefit. Chanting the japa
of the holy name of
Krsna purifies oneself, but
the loud sankirtana of the holy name of
Krsna benefits
all living beings. Therefore, loudly chant the holy name
of Krsna in kirtana,
and you will get one hundred times the benefit of
chanting japa. This is the
verdict of all the sastras.
(C.Bhag.Adi 11.275-277)
Mahaprabhu Loudly Chanted the Holy Name
17.29
hare krsnety uccyaih sphurita-rasano namaganana-
krta-granthi sreni-subhaga-kati-sutrojjvalakarah
visalakso dirghargala-yugala-kheloncita-bhujah
sa caitanyah kim me punarapi drsoryasyati padam
Sri Caitanya Mahaprabhu loudly chants the Hare Krsna mantra,
dance upon His tongue, as His radiant lotus hand counts the
name by fingering
the beads on the beautiful knotted counting string tied
to His waist. His beauti-
ful lotus eyes stretch to His ears and His arms reach to
His knees. When will Sri
Caitanya Mahaprabhu again appear before my eyes?
(Caitanyanthakam 5, Rupa Gosvami)
The Opinion of Baladeva on the Form of
the Maha-mantra
17.30
hare krsneti mantra-pratika-grahanam.
Sodasa-namatmana dvatrimsa-daksarena
mantrenoccair-uccaritena
sphurita krta-nrtya rasana jihva yasya sah.
When the sixteen names and thirty-two syllables of the
Hare Krsna mantra
are loudly vibrated, Krsna Himself dances on ones tongue.
(Baladeva
Vidyabhnara, Stava-malm-vibhunara-bhanya)
Hare Krsna is the Maha-mantra for the Age of Kali
17.31-37
hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare
sodasaitani namani dvatrimsad varnakani hi
kalau yuge maha-mantrah sammato jivatarane
varjayitva tu namaitad durjanaih parikalpitam
chandobaddham susiddhanta viruddham nabhyaset padam
tarakam brahma-namaitad brahmana gurunadina
kalisantaranadyasu sruti-svadhigatam hareh
praptam sri brahma-sisyena sri naradena dhimata
namaitad-uttamam srauta-paramparyena brahmanah
utsrjyaitan-maha-mantram ye tvanyat kaepitam padam
mahanameti gayanti te sastra-guru langhanah
tattva-virodha-sanprktam tadrsam daurjanam matam
sravatha pariharyam syadatma-hitarthina sada
hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare
Hare krsna hare krsna krsna krsna hare hare, hare rama hare rama rama
rama hare hare: This sixteen-name, thirty-two syllable mantra is the maha-
mantra in
the age of Kali by which all living beings can be delivered. One should
never abandon chanting this maha-mantra and take to other so-called purificatory
processes which are practiced by rascals, or engage in chanting
other metrical
compositions of the name of Krsna that are against the pure
conclusions of the
scriptures, or are filled with rasabhasa. About this divinely spiritual maha-man-
tra,
which delivers one from material existence, the original guru, Lord Brahma,
has said, kali-santaranadi
srutite, "The srutis have
declared this mantra to be the
best means of deliverance in the age of Kali". Having
all heard this from Brahma,
the sons and disciples of Brahma, beginning with Narada,
all accepted the
Krsna maha-mantra and, having meditated on it, attained perfection.
(Ananta-Samhita)
The Upanisads on the Hare Krsna Maha-mantra
17.38-39
hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare
iti sodasakam namnam kali-kalmasa-nasanam
natah parataropayah sarva-vedesu drsyate
The sixteen names of the Hare Krsna maha-mantra-- hare krsna hare
krsna krsna hare hare, hare rama hare rama rama rama hare
hare-- destroy all
the inauspiciousness of the age of Kali. This is the
conclusion of all the Vedas.
(Kali-santarara Upanisad)
The Puranas
on the Hare Krsna Maha-mantra
17.40
hare krsna hare krsna krsna krsna hare hare
ratanti halaya vapi te krtartha na samsayah
Hare krsna hare krsna krsna krsna hare hare: Whoever
chants this mantra,
even neglectfully, will attain the supreme goal of life.
Of this there is no doubt.
(Agni-Purana)
Chanting the Holy Name Qualifies One for
Deliverance
17.41
madhura-madhuram-etan-mangalam mangalanam
sakala-nigamavalli-sat-phalam cit-svarupam
sakrdapi parigitam sraddhaya helaya va
bhrguvara naramatram tarayet krsna nama
The holy name of Krsna is the sweetest of the sweet and
the most auspi-
cious of all auspicious things. It is the self-effulgent
and beautiful fruit of the
Vedic
desire tree. O best of the Bhrgus,
when the holy name is uttered once
without offense, either attentively or in attentively, it
immediately ensures the
deliverance of all human beings from the bondage of illusion. (Hari-bhakti-
vilasa 11.234,
Skanda Purana)
The Holy Name is to be Chanted in the Stage of
Practice and in Perfection
17.42
etan nirvidyamananam icchatam akuto-bhayam
yoginam nrpa nirnitam harer namanukirtanam
O King, constant chanting of the holy name of the Lord
after the way of
the great authorities is the doubtless and fearless way
of success for all, includ-
ing those who are free from all material desires, those
who are desirous of all
material enjoyment, and those who are self-satisfied by dint
of transcendental
knowledge. (Bhag.
2.1.11)
Things Unfavorable for Nama-kirtana
17.43
janmaisvarya-sruta-sribhir edhamana-madah puman
naivarhaty abhidhatum vai tvam akincana-gocaram
Those who are intoxicated by false ego on account of
their good birth,
wealth, learning, and beauty, cannot cry out Your name with
sincere feeling.
Only those who are materially
bereft can chant Your name in purity.
(Bhag. 1.8.26)
The Characteristics of the Principal and
Secondary Name
17.44
namnamakari bahudha nija-sarva-saktis
tatrapita niyamitah smarane na kalah
etadrsi tava krpa bhagavan mamapi
durdaivam idrsam ihajani nanuragah
O my Lord, Your holy name alone can render all benediction to the living
beings, and thus You have hundreds and millions of names
like Krsna and
Govinda. In these transcendental names You
have invested all Your transcen-
dental energies and there are no hard and fast rules for
chanting Your name. O
my Lord, out of kindness, You enable us to easily
approach You by chanting
Your holy names, but I am so
unfortunate that I have no attraction for them.
(Siksastaka 2)
The Secondary Names of God and Their
Symptoms
17.45
jada krtira paricaye nama yata
prakrtir gune gauna vedera sammata
srsti kartta paramatma brahma sthiti kara
jagat samharta pata yajnesvara hara
According to the Vedas, the secondary or inferior names
of the Supreme
Lord, Sri Krsna are those which are in connection with the material world.
For
example: "God," "Creator of the
Universe," "Paramatma," "Supersoul," "Brah-
man," " Maintainer of the Universe,"
"Destroyer of the Universe," "Savior,"
and "Lord of Sacrifice," and "He who takes
away," are some inferior or second-
ary names of Godhead. (Hari-nama-cintamari)
Fruits of the Principal and Secondary
Names of the Lord
17.46
ei rupa nama, karma-jnana-kanda-gata
punya moksa dana kare sastrera sammata
namera ye mukhya-phala krsna-prema-dhana
These inferior names of the Supreme Personality of
Godhead, Sri Krsna
are called upon by those who are on the paths of karma and jnana. According
to the scriptures, one who calls upon these names gets
piety and liberation. On
the other hand, the result of chanting the principal
names of the Lord [Govinda,
Gopala, Rama, Nandanandana,
Radhanatha, Hari, Yasomati-pranadhana,
Madana-mohana, Syamasundara,
Madhava, Gopinatha, Vrajogopa, Rakhala,
and Yadava] is krsna-prema.
In this way, the saintly attain love of Godhead by
chanting the principal names of Godhead [while those attached
to karma and
jnana get
mere piety and impersonal liberation by chanting inferior and second-
ary names because their conception of Godhead is also
secondary and inferior.]
(Hari-nama-cintamari)
The Principal Name
17.47
aghadamana-yasodanandanau nandasuno
kamala-nayana-gopicandra-vrndavanendrah
pranata-karuna-krsnav ity aneka-svarupe
tvai mama ratir uccair vardhatam namadheya
O killer of the demon Agha, O son of Yasoda, O son of
Nanda, O lotus-
eyed, O moon of the gopis, O Lord of Vnndmvana, O merciful
to the submissive,
O Krsna, You have manifest Yourself in innumerable forms out of Your infinite
mercy. Let my devotion to You go on increasing without any
impediment.(Krsna-
namstakam, Rupa Gosvami 5)
The Fruit of Offenselessly Uttering the
Principal Name
17.48
tunde tandavini ratim vitanute tundavali-labdhaye
karna-krodha-kadamvini ghatayate karnarbudebhyah sprham
cetah prangana-sangini vijayate sarvendriyanam krtim
no jane janita-kiyadbhir amrtaih krsneti varnadvayi
"I do not know how much nectar the two
syllables 'Krsn-ra' 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." (Vidagdha-Madhava 1.12)
The Sevenfold Results of Chanting the
Principal Name
17.49
ceto-darpana-marjanam bhava-maha--davagni-nirvapanam
sreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam
Chanting the holy name of Krsna cleanses the mirror of
the heart an extin-
guishes the fire of misery in the ocean of birth and death.
At that time, real
auspiciousness begins for the soul. Just as the evening lotus blooms
in the moon's
cooling rays, the heart begins to blossom in the nectar of
the name, and at last
the soul awakens in full knowledge of its real inner
treasure a life of love with
Krsna in the highest mellows
of devotion. Again and again tasting nectar, the
soul dives and surfaces in the ever increasing ocean of
joy. In this way, all phases
of the self are fully satisfied and purified by bathing
in the nectarean mellows of
the holy name of Krsna. Therefore, let the sankirtana of the holy name be
victorious. (