Chanting 16 rounds
By editor - 21.2 2017
Chanting 16 rounds Hare Krishna must give result if properly executed.
We will give here the rules.
Sri Baladevavidyabhusana’s Govinda Bhasya verdicts to sit straight and motionless as a mountain. We’ll give the full text for complete understanding.
“In the Svetâsvatara we read as follows (2.8):—
Let a wise man hold his body with its three erect parts (chest, neck and head) even, and turn his senses with the mind towards the heart, he will then in the boat of Brahman cross all the torrents which cause fear.
(Doubt).—This description of the posture is enjoined by the Sruti– Revelation. The question arises : Is this posture compulsory in every japa or recitation or is it optional ?
(Purvapaksa– the philosophical opponent).—The recitation of Om is a mental process. No particular bodily postures are absolutely necessary for the due carrying on of any mental process. Therefore, the Âsana (posture) taught in the above Śruti is not compulsory.
(Siddhânta-conclusion).—This view is set aside in the next sutra.
SÛTRA 4.1.7.
Sambhavât – on account of possibility.
7. (Let him recite the name of the Lord Hari) in a sitting posture, (for prayer is) possible in that posture only.
COMMENTARY:
The Lord Hari should be meditated upon by the devotee, in a sitting posture. Why? Because meditation is possible only when one is sitting. It is not possible when one is lying down at full length, or is standing or is walking. Meditation is possible only when one is quietly seated. Those who learn to know God should perform meditation (Dhyâna). Now Dhyâna can be performed only by him who is in a sitting posture and not in any other state. The next sutra makes it still more clear.
SÛTRA 4.1.8.
Dhyânât – because of the concentrated meditation; Cha – and.
8. And because meditation is also possible in a sitting posture only,— Dhyâna or meditation is thinking on one subject continuously, without the inrush of ideas incongruous with the subject of thought. Such meditation is possible in a sitting posture only, and not while lying down or standing, etc. Therefore, a sitting posture should be adopted both for prayers as well as for meditation.
SÛTRA 4.1.9.
Achalatvam – motionlessness, steadiness; Cha – and, indeed; Apeksya – referring to.
9. And because the Sruti has reference to motionlessness as a condition of Dhyâna
The word Cha in the sutra has the force of indeed only. In the Chhândogya Upanisad, the root Dhyâya is employed in the sense of motionlessness. This shows that Dhyâna has the essential quality of motionlessness. Thus in Chh. Up, 7.6.1, we have the verb Dhyâyati used in the sense of motionlessness. Dhyâna Is better than Chitta. The earth is in meditation, as it were, and thus also the sky, the intermediate region, the Heaven, the Water, the Mountains and Divine Men. Therefore, those who among men have obtained greatness here, on earth, seem to have obtained a portion of Dhyâna. While small and vulgar people are always quarrelling, backbiting and abusing each other, great men seem to have obtained a portion of the gift of Dhyâna. Meditate on Brahman in Dhyâna.” From this indicatory mark also, we learn that meditation should be done in a sitting posture. In secular language also we use the word Dhyâyati in the same sense, as in the sentence Dhyâyati kântam prositaramanî the wife thinks deeply or sitting in reverie thinking over her husband gone on a distant journey
SÛTRA 4.1.10.
Smaranti – it is mentioned in the Smritis; Cha – and.
10. And the Smritis also teach the same (that meditation must be performed in a sitting posture).—491.
COMMENTARY.
Thus in the Gita, 6.11, 13, we have the following : — In a pure place, established on a fixed seat of his own, neither very much raised nor very low, made of a cloth, a black antelope skin, and kusa grass, one over the other. There, having made the mind one-pointed, with thought and the functions of the senses subdued, steady on his seat, he should practice Yoga for the purification of the self. Holding the body, head, and neck erect, immovably steady, looking fixedly at the point of the nose, with unseeing gaze. The above verses of the Gîtâ also teach that the persons meditating should practice the motionlessness of their bodily limbs and sense-organs. Such a motionlessness cannot take place without the sitting posture. Therefore, the meditation must be performed in a sitting posture. And the above verses specifically mention this posture by using the words Upavisya âsane, sitting on a seat,etc.
(Doubt).—In this form of meditation and prayer, is there any condition of direction, locality and time or is there no such condition ?
(Purvapaksa.)—In all Vaidic ritual and upâsanâ we find particular direction, etc, mentioned. Such as the Sandhyâ facing east, just before the sunrise on the bank of a river, etc. Since Vaidic rituals lay down these conditions of players, and the Vedântic meditation and prayers being in no way different from the Vaidic Sandhyâ, the conditions of direction, time and locality must apply to it also.
(Siddhânta).—This view is set aside in the next sutra.
SÛTRA IV. 1.11.
Yatra – where; Ekâgratâ – the concentration of mind; Tatra – there; Avigesât – it not being specially mentioned.
11. Whenever there takes place one-pointedness of the mind, there let the meditation be performed; because there are no such conditions laid down with regard to this meditation, as there are laid down with regard to the Vaidic Sandhyâ. In whatever direction, place or time there takes place the concentration of the mind, then and there let the man meditate on the Lord Hari Varâha Purâna also we find:
“That place, time and condition one must resort to which are favorable for mental concentration. He should resort to that place only, seize that hour only, place himself in that condition only, see those comforts only, which are favorable to securing serenity of mind. For by time, place, etc., there is no peculiarity said to be wrought in meditation, but all inquiry about time, place, etc is meant for making the mind serene.’’ śvet Up. II. 10. lays down the following rules:—
“Let him perform his exercises in a place, level, pure, free from pebbles, fire, and dust, delightful by its sounds, its water and bowers, not painful to the eye, and full of shelters and caves.”
The Scriptures, moreover, say that sacred places of pilgrimages are causes of release. True. Places are of great help in concentration, provided there be no distracting elements there; but those very sacred places of pilgrimages become obstructions to meditation, if there are distractions there. Hence the best test of the place is that which the mind finds favorable; and hence the Śruti says “Mano’nukule,” where the mind feels favorable.”
The other Vedanta commentators repeat these points.
Sri Ramanujacarya sribhasya: “Movelessness hence is characteristic of the intensely meditating person also, and such movelessness is to be realised in the sitting posture only.”
Nimbarka in his Vedanta-parijata-saurabha (fragrance of the heavenly flower of the Vedanta): “while one who is walking or standing still may have his attention diverted owing to his effort for holding the body up and so on, and as such no meditation is possible on their part.”
Madhva says in his anubhasya: 7. The contemplatist shall (always) practise meditation
(only) sitting: for (then only) it is possible. Though he may always contemplate the Lord, still he shall specially meditate on Him in the sitting posture; for then the distraction of mind being minimised, that is possible. 9. And (the absence of mental distraction) depends also upon the body being in a state of rest.
For the Brahmandapurana says; “If the body is at rest, there is rest for the mind also; if the body is in motion, (is restless), the mind too becomes restless.”
Varahapurana :
” He should resort to that place only, seize that hour only, place himself in that condition only, seek those comforts only, which are favourable to securing serenity of mind. For by time, place, etc., there is no peculiarity said to be wrought in meditation, but all enquiry about time, place, etc., is meant for making the mind serene.”
One may object that there need be no rules for chanting quoting Madhva, Ramanuja, Nimbarka, since they were not discussing japa, but the govinda bhasya is written after the advent of Sri Caitanya Mahaprabhu so Baladeva must have discussed japa here.
Srila Prabhupada also recommended this all.
“Devotee: Prabhupāda? We know that His divine Grace Bhaktisiddhānta Sarasvatī always sat very erect and it is stated here in the Bhagavad-gītā that one should sit erect. Will this aid us in our concentrating on chanting our japa, if we try to concentrate, if we sit erect while chanting?
Prabhupāda: No, no, it doesn’t require any sitting posture. But if you can sit, it helps you. It helps you. If you can sit straight like this, it will be very nice, it can help, yes, you can concentrate in chanting and hearing. Therefore these things are required. But we are not very much particular about this. But he was brahmacārī, he could sit like that. That is the sign of brahmacārī. He was not a false brahmacārī, but he was real brahmacārī.”
(Bhagavad-gītā 6.46-47
February 21, 1969, Los Angeles)
The Hare Kṛṣṇa mantra may be chanted by anyone, without consideration of the place or how one sits. Śrī Caitanya Mahāprabhu has openly declared, niyamitaḥ smaraṇe na kālaḥ. In chanting the Hare Kṛṣṇa mahā-mantra there are no particular injunctions regarding one’s sitting place. The injunction niyamitaḥ smaraṇe na kālaḥ includes deśa, kāla and pātra—place, time and the individual. Therefore anyone may chant the Hare Kṛṣṇa mantra, without consideration of the time and place. Especially in this age, Kali-yuga, it is very difficult to find a suitable place according to the recommendations of Bhagavad-gītā. The Hare Kṛṣṇa mahā-mantra, however, may be chanted at any place and any time, and this will bring results very quickly. Yet even while chanting the Hare Kṛṣṇa mantra one may observe regulative principles. Thus while sitting and chanting one may keep his body straight, and this will help one in the chanting process; otherwise one may feel sleepy. (SB 7.15.31 p. )
Your third question, What is the explanation of split-personality, actually, there are not two personalities, there is only change of mind. Therefore, the mind has to be fixed up in Krishna, then there is no more extreme change in the mind from one personality to another. There is always only one personality, it is just that if the mind is very disturbed, it may change in extreme way; if such person is devotee; best remedy is to sit down very tightly and chant Hare Krishna very loudly and hear for the a long time until he feels himself one-minded and fixed on Krishna’s Lotus Feet. (Letter—Mayapur 27 February, 1972, 72-02-27)
He commented also that he himself was too old for that, but we are younger. We should sit properly. Why grow hunchbacks?
Next help. To have the eyes open on a Krishna form. Otherwise how you know you are not sleeping?
“Not only should one chant or murmur the mantra, but in front of him he must have the Deity, or physical form of the Lord.” SB 4.8.54 purport
“…. Not that one has to close his eyes completely. No…. I have seen in some of the yogic societies, they close the eyes completely, and some of them, about fifty percent of them are snoozing, or sleeping, regularly. Because as soon as you close your eyes, and if you have no subject matter to think, and you have been posted to meditate, you do not know to what to meditate, then the next result is sleeping and nothing more. That is practical. So one has to sleep very hard…. So sometimes meditation goes on in sleeping. No. That is not the process. You cannot close your eyes completely. Then you will invite the queen (nidra-devi-ed). Sleep and she will capture you. Whole process will be like that. Here it is said that in order to keep yourself alive. …” (Bhagavad-gītā 6.11-21—New York, September 7, 1966)
“It is not so-called meditation, and snoring, (makes snoring sound) meditating. It is not that. I have seen, all these rascals go, yogīs, they prescribe meditation, and meditation means sleeping and snoring, that’s all. It is not that movement. We are sending, inducing, “Come, sell books.” It is no question of meditation. Cheating himself and cheating others. What he will meditate? And he requires so many primary rules and regulations before meditating, not that… In the Bhagavad-gītā, for meditation it is clearly stated one should not close the eyes. As soon as you close the eyes and meditate, you will sleep. Immediately. …. Not that closing and snoring and “huh”. (Room Conversation-November 2, 1976, Vṛndavana)
Sri Ramanujacarya recommends in his commentary on the Bhagavad-gita yoga chapter that the back should have a support – to help sitting still.
“Keeping the body, head and neck erect and unshakable, and (keeping them), on account of having a back-rest firm.” (Bg 6.14. Ramanuja-Bhashya)
Srila Prabhupada also instructed to chant 16 rounds before one puts the spoon in his mouth– for eating. And before 10 h am. And in one sitting– all 16 without stop. He told HH Tamala Krishna Maharaja to do his japa before the mangala artrika, and Maharaja was so elated after doing that, he said he would tell everyone in ISKCON to do so.
Lastly, according to scripture, the meditation on Krishna can be on one position of Krishna lila or on a moving scenery, flow of Krishna lila. Thus we can even put on a film of Krishna and do japa. The sound must be off or at the lowest because the sound of the Maha–mantra must surround us; we have to be in the sound of
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
pronounced more and more beautiful and devotional. We will be moved by the sound of His Name as He orders from, in or as His Name, being non-different from Krishna, the Person.
I confirmed this all with 2 of our spiritual masters in ISKCON.
Japa done exactly as scripture ordains must give bhava-emotion, even if it is only rati-abhasa.
When I saw, during japa, the addition to the Ramayana film, of lava and kusa, I was sobbing. Recently seeing the Baal Krishna, Sankat Mochan Mahabali Hanuman, with japa, also makes my body, especially the right side, regularly shiver.
And there is always the peace of abiding in Krishna’s name and His lila or service, surrender, being beyond the turmoil of gross and subtle matter.
These are some crutches for those in tama-guna, as Srila Prabhupada stated that for them to reach the stage of chanting in suddha nama may take some time. For the muktas there is no need for such rules.
Hare Krishna.