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Fest BOM 1974-04-01 Lord Rama Appearance--Maha-mantra --etc
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ANNOUNCER: The following is a lecture
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with His Divine Grace
A. C. Bhaktivedanta Swami Prabhupāda,
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recorded on the 1st of April,
1974, in Bombay, India.
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PRABHUPĀDA: kalā
DEVOTEES: kalā
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niyamena
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niyamena
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tiṣṭhan
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tiṣṭhan
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nānā
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nānā
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avatāram
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avatāram
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akarot
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akarot
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bhuvaneṣu
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bhuvaneṣu
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kintu
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kintu
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kṛṣṇaḥ
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kṛṣṇaḥ
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svayam
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svayam
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samabhavat
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samabhavat
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paramaḥ
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paramaḥ
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pumān
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pumān
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yaḥ
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yaḥ
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govindam
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govindam
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ādi
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ādi
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puruṣam
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puruṣam
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tam aham
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tam aham
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bhajāmi
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bhajāmi [Bs. 5.39]
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ramante
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ramante
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yoginaḥ
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yoginaḥ
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anante
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anante
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satya
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satya
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ānande
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ānande
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cit-ātmani
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cit-ātmani
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iti
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iti
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rāma
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rāma
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padena
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padena
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asau
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asau
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param brahma
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param brahma
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iti
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iti
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abhidhīyate
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abhidhīyate [Cc. Madhya 9.29]
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ramante
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ramante
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yoginaḥ
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yoginaḥ
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anante
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anante
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satya
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satya
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ānande
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ānande
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cit-ātmani
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cit-ātmani
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iti
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iti
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rāma
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rāma
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padena
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padena
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asau
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asau
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param brahma
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param brahma
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iti
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iti
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abhidhīyate
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abhidhīyate [Cc.
Madhya 9.29] [splice]
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Rāmādi-mūrtiṣu kalā-
niyamena tiṣṭhan [Bs. 5.39].
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Rāma, Nṛsiṁha, Varāha,
Vāmana, Paraśurāma, Balarāma,
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Buddha—there are innumerable incarnation
of the Supreme Personality of Godhead,
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rāmādi, of whom Lord
Rāmacandra is the chief.
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So, Rāmādi-mūrtiṣu kalā-
niyamena tiṣṭhan [Bs. 5.39].
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Kṛṣṇa simultaneously existing with His
innumerable incarnation like Rāma,
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Nṛsiṁha, Varāha, ity ādi.
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Rāmādi-mūrtiṣu kalā-niyamena
tiṣṭhan nānāvatāram akarot [Bs. 5.39].
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So Kṛṣṇa accepted so many innumerable
incarnations, but the Supreme Personality,
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parama-puruṣa, is Kṛṣṇa.
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Rāmādi-mūrtiṣu kalā-
niyamena tiṣṭhan
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nānāvatāram akarod
bhuvaneṣu kintu
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kṛṣṇaḥ svayam kṛṣṇaḥ svayaṁ
samabhavat [Bs. 5.39].
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In spite of His coming in different multi-
incarnations, He personally also descends.
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kṛṣṇaḥ svayaṁ samabhavat
paramaḥ pumān yo [Bs. 5.39]
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The Supreme Personality.
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govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
This is the prayer offered by Lord Brahmā.
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Then again, in the Sātvata Purāṇa
the explanation of Rāma is given.
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Rāma, the word comes from
the ram-dhātu, ramante.
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Ramante means fulfilling desires.
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So ramante yogino ’nante.
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Those who are yogis….
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Karmī, jñānī and yogi.
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And amongst the yogis, the
bhakti-yogī is the topmost.
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yoginām api sarveṣāṁ
mad-gatenāntar-ātmanā
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śraddhāvān bhajate yo māṁ sa
me yuktatamo mataḥ [Bg. 6.47]
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So yogis, they are not interested
with material enjoyment
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because material
enjoyment is temporary.
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So ramante yogino ’nante.
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Everyone is seeking after
happiness, blissful life.
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But those who are less
intelligent, mūḍha,
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they are satisfied with temporary so-
called happiness of material existence.
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But yogis are not like that.
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Yogis are interested in
the permanent happiness.
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Ramante yogino ’nante, not ante.
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Antavanta ime dehāḥ.
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Anta means this body.
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Antavanta ime dehā
nityasyoktāḥ śarīriṇaḥ [Bg. 2.18].
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“But within the body, the
proprietor of the body is nitya.
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So nityo nityānām.
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If I am nitya, eternal, then I should
be interested in eternal happiness.
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But the eternal happiness is not
possible to enjoy by this body.
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Therefore it is said,
ramante yoginaḥ anante.
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So ananta-ramaṇa, that is
the description of Rāma.
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Rāma means ananta-
ānanda, unlimited happiness.
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Iti rāma-padenāsau paraṁ
brahmābhidhīyate [Cc. Madhya 9.29].
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Rāma is paraṁ brahma, and
Kṛṣṇa is also paraṁ brahma.
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Kṛṣṇa is recognized by Arjuna after
understanding Bhagavad-gītā:
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Paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān [Bg. 10.12].
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So there is no different
between Rāma and Kṛṣṇa.
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Kṛṣṇa is also paraṁ brahma and Rāma
is also… [break] …of Lord Rāmacandra.
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So we Vaiṣṇava, we have equal faith
and obeisances to all viṣṇu-mūrtis,
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rāmādi-mūrtiṣu, Rāma, Nṛsiṁha,
Varāha, Nārāyaṇa, Mahāviṣṇu….
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There are Advaitam acyutam
anādim ananta-rūpam [Bs. 5.33].
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But we Gauḍīya Vaiṣṇava or
Madhva-Gauḍīya Vaiṣṇava,
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we are worshiper
of Lord Kṛṣṇa mūrti.
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Lord Rāmacandra’s mūrti and
Kṛṣṇa’s mūrti, there is no difference.
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But as I have already explained,
Kṛṣṇa paraṁ brahma full-fledged,
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and Lord Rāmacandra
is also paraṁ brahma,
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but He did not exhibit
His full-fledged opulence.
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These are very confidential
things, but still,
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on the birthday of
Lord Rāmacandra
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we offer our respectful
obeisances at His lotus feet
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so that He may be merciful
upon us to bestow His bhakti,
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devotional service.
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We are all fallen souls.
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We have no power to approach the
Supreme Personality of Godhead.
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But as it is directed by the śāstra,
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Sevonmukhe hi jihvādau svayam eva
sphuraty adaḥ [Cc. Madhya 17.136].
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So although there is no difference
between Śrī Rāma and Śrī Kṛṣṇa,
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but one devotee is attracted
by one feature of the Lord,
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and the other is attracted
by other feature.
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Sometimes it so happened
that Kṛṣṇa disappeared
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from the rāsa dance and the gopīs were
very much eager to find out Kṛṣṇa again.
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So when they were too much
eager to see Kṛṣṇa, where He is,
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Kṛṣṇa appeared as Nārāyaṇa,
four-handed Nārāyaṇa.
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The gopīs saw nārāyaṇa-mūrti but
did not become attracted by Him.
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All the gopīs said,
“Oh, He is Nārāyaṇa.
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Let us offer our respect,”
and they went away.
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Actually there is no difference
between Kṛṣṇa and Nārāyaṇa. [splice]
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But gopīs were not very much
interested with Nārāyaṇa.
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They wanted Kṛṣṇa, although there is no
difference between Nārāyaṇa and Kṛṣṇa.
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Similarly, although there is no
difference between Rāma and Kṛṣṇa,
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some devotees are
attracted with rāma-mūrti
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and some devotees are
attracted with kṛṣṇa-mūrti.
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But factually there is no difference.
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But in the śāstras it is said that if you chant
the name of Viṣṇu, Viṣṇu-sahasra-nāma,
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by chanting one thousand
times Lord Viṣṇu’s name
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is equal to one name of Rāma.
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And by chanting three times
the name of Lord Rāma
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it is equal to one name of Kṛṣṇa.
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This is the verdict of the śāstra.
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So when we chant Hare Kṛṣṇa,
Rāma is there already, three times.
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It is not that because we are chanting
Hare Kṛṣṇa we are neglecting Rāma, no.
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With each Kṛṣṇa name there
are three times Rāma name.
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That is the verdict of the śāstra.
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Besides that, we are
chanting also Hare Rāma.
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Hare Rāma and Sītā-
Rāma the same thing.
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Hare Kṛṣṇa Hare Kṛṣṇa or Hare Rāma
Hare Rāma, there is no difference.
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This is also [indistinct], Hare Rāma
Hare Rāma Rāma Rāma Hare Hare.
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In the śāstras it is
recommended, Agni Purāṇa,
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Brahmāṇḍa Purāṇa,
Kali-santaraṇa Upaniṣad,
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the hare kṛṣṇa hare kṛṣṇa
kṛṣṇa kṛṣṇa hare hare
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hare rāma hare rāma
rāma rāma hare hare.
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Besides that, when we chant Kṛṣṇa’s
name, we chant also Lord Rāma’s name.
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Just like in the prayer offered
by Śrī Caitanya Mahāprabhu,
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Kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa
kṛṣṇa kṛṣṇa kṛṣṇa he
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kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa
kṛṣṇa kṛṣṇa kṛṣṇa he
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kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa
kṛṣṇa kṛṣṇa rakṣa mām
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kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa
kṛṣṇa kṛṣṇa pāhi mām
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rāma rāghava rāma rāghava
rāma rāghava rakṣa mām
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kṛṣṇa keśava kṛṣṇa keśava kṛṣṇa
keśava pāhi mām [Cc. Madhya 7.96].
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So devotees, they always chant together
Kṛṣṇa’s name and Rāma’s name.
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Subtitles by Gaurāṅga Sundara Dāsa, Causelessmercy.com