The holy names can destroy all sin. Why is then an offense to chant with this purpose

Why is it that some passages glorify the holy names as being able to destroy all sins, if others caution us that they shouldn’t be used for this purpose?

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In the Śrīmad Bhāgavatam, it is repeatedly mentioned that chanting the holy names is the best way to destroy the karma generated by performing all kinds of sins. Even one who killed cows or brāhmanas can be delivered; what to say about others who committed lesser sins? In SB 6.2.7-10, for example, it’s mentioned:

“The chanting of the holy name of Lord Viṣṇu is the best process of atonement for one who steals gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brāhmaṇa, or for a man who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for a man who murders his father, the king, or women, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Viṣṇu, such sinful persons attract the attention of the Supreme Lord, who then considers, ‘Because this man has chanted My name, My duty is to give him protection.’ ”

However, it’s also mentioned that it’s a serious offense to chant the holy names with the purpose of counteracting the effects of sins. Why is it that some passages glorify the holy names as being able to destroy all sins, if others caution us that they shouldn’t be used for this purpose?

The question is that the holy names should be chanted by one who wants to surrender unto Krsna. When a person sincerely chants the holy name, be it sincerely or due to some stressful situation, danger, or any other reason, Krsna immediately gives him shelter. The holy name can then destroy the karma from millions of previous lives and grant one immediate liberation.

One doesn’t even have to chat purely. As stated by Śrīla Haridāsa Thākura, even nāmābhāsa is already sufficient for one to achieve liberation. Nāmābhāsa is the intermediate stage of chanting, when one doesn’t chant purely, but chants without committing offenses. One example is Ajāmila, who became free from the karma of all his previous sinful activities just by chanting the name of Narāyana while calling his son.

While chanting, Ajāmila was not offending Vaiṣnavas or considering that chanting the name of Narāyana is the same as chanting the names of demigods. He was also not chanting with the purpose of making his life auspicious or even for destroying his sins. He was just chanting without any other consideration. Because of this, his chanting was qualified as nāmābhāsa and was thus sufficient to grant him liberation.

The main question is that one can destroy his past sins very easily by chanting the holy names with an attitude of surrender, but he must stop committing sins after becoming purified. The natural path is that one starts to chant, and as soon as he becomes serious in the chanting, he accepts initiation by the spiritual master and promises to continue following the regulative principles for life. Even if one still commits some sins after initiation due to weakness or by mistake and regrets it, he can still be easily forgiven.

However, if one willingly continues to commit sins even after initiation, or if he abandons the process and becomes again an ordinary sinful person, he can end up going to hell, just as almost happened with Ajāmila.

Another mistake is to not guard against the ten offenses while chanting. In temples, we repeat the ten offenses every day in the morning, exactly so that we may never forget them. These ten offenses prevent one from connecting with the holy names and thus obtaining the results of chanting. A person who is offending Vaiṣnavas, or chanting as a way to obtain material prosperity, for example, may chant his whole life without making much tangible advancement.

In other words, chanting the holy names is for sincere persons. One who desires a way out of this material world can very easily get shelter in the holy names. However, a proud materialist who wants to destroy his past sins so he can go on and continue sinning will not have this opportunity. One can destroy his sins by chanting he holy names when he is not planning to commit more sins after chanting.

In “A Second Chance”(ch. 15) Śrīla Prabhupāda explains as follows:

“Even a devotee may sometimes commit some sinful activity, either unknowingly or due to past sinful behavior. But if he sincerely repents, thinking, “I should not have done this, but I am so sinful that I have again committed this sin,” the Supreme Lord will excuse him on the basis of his genuine repentance. However, if he intentionally commits sinful activities, expecting that the Lord will forgive him because he is chanting Hare Kṛṣṇa, that is inexcusable.”

This statement perfectly resolves our original question:

a) The holy name can destroy all forms of sins, even the most serious. Regardless of what one may have done, there is always the possibility of a clean start if one is sincere.

b) Even a devotee who is struggling can be forgiven again and again, if he is genuinely trying and regretting his mistakes.

c) However, the holy name can’t be used as a license to sin. To chant while intentionally planning to continue a sinful life is a serious offense.

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