yan-nāmadheya-śravaṇānukīrtanād

yan-nāmadheya-śravaṇānukīrtanād

yat-prahvaṇād yat-smaraṇād api kvacit

śvādo 'pi sadyaḥ savanāya kalpate

kutaḥ punas te bhagavan nu darśanāt

By hearing or chanting your name, by offering respects to you, by occasional remembrance of you, even the dog-eater immediately becomes qualified for performing the soma sacrifice. O Lord! What then to speak of the person who sees you?

By seeing you, the world becomes most fortunate. This is expressed through the method of kaimutya-nyāya (what to speak of). Prahvaṇat means obeisances. Smaraṇāt kvacid means “occasional remembrance.” Even the outcaste (śvādaḥ) becomes immediately qualified to perform the soma sacrifice (savanāya). This means he becomes worshipable like a brāhmaṇa, performer of the soma sacrifice. This implies that this takes place because of destruction of prārabdha sinful reactions experienced in this life as low birth. Śrī Rūpa Gosvāmī says:

 

durjātireva savanāyayogyatve kāraṇaṁ matam

durjātyārambhakaṁ pāpaṁ yat syāt prārabdhameva tat

 

It was understood that the low qualities of the dog-eater is the cause of his disqualification for performing sacrifices. The sin by which he attains such low qualities in this life is called the prārabdha sin. BRS 1.1.22

 

|| 3.33.7 ||

aho bata śva-paco 'to garīyān

yaj-jihvāgre vartate nāma tubhyam

tepus tapas te juhuvuḥ sasnur āryā

brahmānūcur nāma gṛṇanti ye te

How astonishing! The outcaste on the tip of whose tongue your name appears becomes the guru! All those who chant your name, becoming most respectable, have completed all austerities, all sacrifices, all bathing and all study of the Vedas.

It has just been said that the outcaste becomes immediately qualified for the soma sacrifice. But that is nothing, since much more is achieved than becoming qualified for sacrifice. This is most astonishing (aho bata)! The name has to appear just on the tip of the tongue of the outcaste. It does not have to be fully on the tongue, it does not have to be pronounced fully. It is present (vartate) on the tongue, but not completely. Only one name is chanted once, not many times. If one were to chant many of your (tubhyam) names many times with the full tongue, how much more effect it would have! Tubhyam can also mean “he chants to please you, or bring you under his control.” The outcaste who chants incompletely just one name is the best guru (gariyān). He becomes qualified to teach the mantra with the name within it to others (ie. dikṣa-guru). “Then let the outcaste perform sacrifice, study of the Vedas and austerities.” They have already done this. What to speak of one such person, others also who chant your name, have performed all austerities and sacrifices. This specifically mentioned.  Because of no statement to indicate they did not perform all elements (aṅgas) of all sacrifices and austerities, they have completed all austerities with all elements. They have performed oblations in all sacrifices with all elements. They have bathed in all holy places. They, and not others, are worthy of respect (āryāh). They have completed study of the Vedas (brahma). Amara-koṣa says anūcānaḥ means “a teacher, a person proficient in recitation of the Vedas with its aṅgas.” The words are in the past tense, whereas gṛhnanti is in the present tense. They chant in the present, but have completed all the other actions such as austerities. These other actions are no longer performed, and will not be performed in the future. Why would they do those actions now? This indicates that the devotees have no qualification for such actions. The perfect tense indicates completion. They have no regard for them. They are a waste of energy. One should not explain that the present tense of gṛhnanti indicates that they continuously chant, and that they only achieve the effect by chanting continuously and not by chanting just once. That is contradicted by other statements using the word sakṛt (only once):

 

naivaṁ-vidhaḥ puruṣa-kāra urukramasya

puṁsāṁ tad-aṅghri-rajasā jita-ṣaḍ-guṇānām

citraṁ vidūra-vigataḥ sakṛd ādadīta

yan-nāmadheyam adhunā sa jahāti bandham

 

Such power is not surprising from persons who have conquered the six senses by the dust from the lotus feet of the Lord, since even an outcaste becomes immediately free of bondage of karma by chanting the Lord’s name once.SB 5.1.35

|| 3.33.8 ||