When Kali Entered a King: The Story of Nala and Damayanti

The scriptures describe Kali not merely as a period of time, but as a conscious influence known as Kali Purusha. His power does not lie in physical strength; it lies in creating confusion where there should be clarity, selfishness where there should be compassion, and temptation where there should be wisdom. He enters the mind subtly, encouraging anger, greed, pride, envy, addiction, and forgetfulness of our spiritual purpose.

In this age of Kali Yuga, no one is completely immune to his influence. Even sincere people often find themselves struggling with distractions, anxieties, broken relationships, financial pressures, and spiritual lethargy. The great sages therefore did not merely describe the problem—they also gave us remedies.

Among the most powerful remedies recommended in the Mahabharata is the hearing and remembrance of the sacred history of King Nala and Queen Damayanti. Their story is unique because it is one of the few accounts in our scriptures where Kali Purusha personally enters the life of a righteous king, attempts to destroy him, and is ultimately defeated.

This is not simply a story about a king losing his kingdom through gambling. It is a profound lesson on how negative influences enter our lives, how even a moment of carelessness can have consequences, and how steadfast devotion to Dharma can overcome even the strongest attacks of Kali.

The sages therefore advise us to hear this history regularly. By remembering Nala, Damayanti, Karkotaka, and Rituparna, one gains protection from the degrading influence of Kali and develops faith that no difficulty is greater than the power of righteousness and devotion.

When Yudhisthira, the eldest Pandava, was exiled to the forest and felt crushed by the weight of losing his kingdom to a rigged game of dice, Sage Brihadashva narrated a story to revive his broken spirit. This story—found within the Vana Parva of the Mahabharata—was the tale of King Nala and Queen Damayanti. It wasn't just told to comfort Yudhisthira; it was a profound psychological and spiritual case study. It served as a reminder that even the most disciplined mind can suffer a temporary system failure, providing an exact blueprint for how a righteous leader can endure the darkest times and completely reclaim their destiny.

The story begins with an extraordinary event: Kali Purusha waiting patiently for fifteen years to find a single flaw in the character of the noble King Nala.

The Small Mistake that Invited Kali

Kali Purusha waited patiently for 15 years to find a way to destroy Nala, the Dharmapala (Protector of Righteousness). One day, Nala committed a minor lapse: he performed his Surya Namaskar (Sun Salutation) without washing his feet and eyes properly after urinating. That was all it took! Due to that small mistake, Kali easily entered Nala.

Remember, this didn't even happen in the Kali Yuga; it happened in the Krita Yuga, the age of absolute Dharma where Adharma could not enter even by mistake. If Kali could catch Nala for such a small slip in that pure age, think for a moment about how vulnerable we are in this current age!

The Fall and the Transformation

With the arrival of Kali, Nala felt an uncharacteristic urge to gamble. Nala, who had always been a winner, lost everything—his kingdom and wealth—to someone younger and less experienced. He was exiled to the forest, but even in his suffering, he lived by his religious beliefs.

In the forest, he saved the serpent Karkotaka from a fire. To help Nala, Karkotaka transformed him into an ugly, stunted form (named Bahuka) and advised him to go to the kingdom of King Rituparna. This was for Nala's own welfare, as his beauty would have made him easily recognizable while he was under the shadow of his misfortune.

Damayanti’s Devotion and the Great Test

After Nala abandoned her in the forest in a state of madness, Damayanti had a vision of sages and eventually returned to her aunt’s kingdom. Desperate to find her husband, she sent a message to every kingdom claiming she was going to marry again.

She suspected that Nala was in Rituparna’s kingdom in disguise. Rituparna, hearing of the second Swayamvara, asked his charioteer, Bahuka (Nala), to drive him there. Nala was heartbroken. He thought, "Why would my devoted wife do this? Is she really marrying another?" He accepted the task of driving the chariot to find out the truth.

The Speed of the Chariot and the Exchange of Knowledge

Rituparna was stunned by the speed of the chariot. In the blink of an eye, they traveled 8 yojanas. During the journey, the Uttariyam (shoulder cloth) on Rituparna’s shoulder flew off due to the sheer velocity.

"Mahatma, stop the chariot! I need to retrieve my cloth!" Rituparna cried. Nala replied, "Maharaja, we have already covered 8 yojanas since it fell. If we go back now, we will not arrive on time."

Astounded, Rituparna realized this was no ordinary man. "Only one person on Earth can drive like this—King Nala. I suspect it is you." At a nearby tree, Rituparna offered a trade. He said, "I will teach you the Aksha Hridaya (the secret of dice and numbers). In return, teach me the Ashva Hridaya (the secret of horses)."

Nala agreed but said, "I am currently in this ugly form; I will teach you the Ashva Hridaya once my form changes back. For now, teach me Aksha Hridaya."

The Departure of Kali Purusha

As soon as Nala received the Aksha Hridaya mantra, the combined power of the mantra, his daily Sandhya Vandana, and his unwavering devotion to Dharma became unbearable for the Kali Purusha residing within him. Kali emerged from Nala’s body in a terrifying black form.

Kali pleaded, "O Great Soul! Salutations to you. Do not curse me! I am Kali Purusha. I entered you to test and destroy you, but from that moment, I have been constantly burned by the righteousness and discipline you practice. I have had no happiness for a single moment. The Aksha Hridaya knowledge has burned me even further. Forgive me!"

Kali then granted Nala a boon: "I will never trouble anyone who remembers you, your wife Damayanti, the Naga Karkotaka, or King Rituparna." With that, he departed.

---

The Verse for Daily Protection

If everyone remembers this story and recites this verse at least once a day, they need not fear the influence of Kali:

Karkotakasya Nagasya Damayantya Nalasya Cha | Rituparnasya Rajarshe: Kirtanam Kali-nashanam ||

Meaning: The Naga Karkotaka, the devoted Damayanti, the King Nala, and the Royal Sage Rituparna—the chanting of these names destroys the effects of Kali.

• The Power of Devotion: Nala’s regular prayers (Sandhya Vandana) and adherence to truth were what ultimately "burned" the negativity out of him.

• Redemption is Possible: No matter how far we fall or what we lose, staying true to our core values will lead us back to our "original form" and happiness.

• A Shield Against Kali: Simply remembering the names of those who conquered Kali provides us with a spiritual shield in this difficult age.

• Vigilance in Dharma: Even a small slip in our discipline can allow negative influences to enter our lives.

The Grand Reunion: From Bahuka back to Nala

After Kali departed, Nala (still in his stunted "Bahuka" form) reached the kingdom of Vidarbha. Damayanti, seeing the chariot's incredible speed, was almost certain it was Nala, but she was confused by his appearance.

She tested him in several ways—sending her children to him (who he wept over) and observing his divine cooking skills. Finally, she confronted him. Nala, realizing his wife's "second marriage" was just a clever trick to find him, felt both relief and shame. He put on the divine garment given to him by the serpent Karkotaka, and instantly, his stunted form vanished. He stood before her once again as the handsome, radiant King Nala.

The Return to Nishadha

With his newfound knowledge of the Aksha Hridaya (the Heart of the Dice), Nala returned to his original kingdom to face his brother, Pushkara, who had cheated him years before.

This time, the "luck" of Kali was gone. Nala challenged Pushkara to one final game, staking everything he had gained. With the mastery of the mantra, Nala won back his kingdom, his wealth, and his honor in a single throw.

A Lesson in Forgiveness

The most beautiful part of the ending—and a key lesson for your book—is that Nala did not kill or punish his brother. He told Pushkara, "It was not you who defeated me, but Kali. Therefore, I hold no grudge." He gave Pushkara his own life and a portion of the kingdom to live in peace.

Nala and Damayanti were reunited on the throne, ruling for many years in happiness and virtue. Their story ends not just with a victory over a demon, but with the total restoration of a family.

The Path to Ultimate Liberation

While the story of Nala and Damayanti protects us from the immediate effects of the Kali Yuga, we must also look toward our final spiritual destination. To achieve the ultimate goal of pure love of God and to attain liberation from the cycle of birth and death, we are advised to chant the Hare Krishna Maha-mantra. By combining the protective power of Nala's story with the chanting of the Holy Name, we can navigate this age with peace and eventually return to our eternal spiritual home.

harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā.

“ ‘In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way.’ ”

________________________________________________________________________

What is the Aksha Hridaya Mantra?

The term Aksha means "dice" or "sensory organs," and Hridaya means "heart" or "inner core." Combined, the Aksha Hridaya translates to the "Innermost Heart of Dice." It is a sacred Vidya (knowledge) that bestows two main powers:

1. Divine Calculation: The ability to count vast numbers of objects instantly. King Rituparna demonstrated this when he looked at a Vibhitaka tree and correctly counted its 50 million leaves and 2,095 fruits in a single glance.

2. Mastery Over Chance: It grants perfect skill in gambling and dice. Since dice games in ancient times were often seen as a play of fate or the "influence of Kali," this mantra essentially allows the practitioner to see through the illusions of chance and control the outcome.

How Nala was "Cured" and Purified

The "cure" for Nala happened in a two-step process involving the Karkotaka venom and the Aksha Hridaya mantra:

• The Physical Prison (Venom): When the serpent Karkotaka bit Nala, the venom didn't just change Nala's appearance; it acted as a burning poison for Kali Purusha, who was hiding inside Nala. Kali was trapped in a body that was "burning" with the serpent's power, yet Nala himself was protected by the serpent's boon.

• The Spiritual Exorcism (Mantra): The real purification occurred the moment Nala received the Aksha Hridaya from King Rituparna. This mantra represents absolute clarity. Since Kali Purusha thrives on ignorance, delusion, and "luck" (adharma), he could not reside in a mind that possessed the "Heart of Truth" (Aksha Hridaya).

• The Result: As soon as the mantra entered Nala’s consciousness, Kali Purusha could no longer bear the purity and clarity. He was forced to manifest physically, vomiting the poison of his influence, and begged Nala for mercy.

The Exchange: Aksha Hridaya vs. Ashva Hridaya

It is a beautiful detail of the story that Nala did not just take; he gave. He traded his Ashva Hridaya (The Heart of Horses), which gave him the power to command horses and travel at the speed of thought, for the Aksha Hridaya. This exchange represents the balance of life: Nala gave up his "outward" speed and power to gain the "inward" clarity and control over his destiny.

The Shelter of the Vibhitaka Tree

When Kali Purusha was forced out of Nala’s body by the power of the Aksha Hridaya, he was in a state of absolute terror. He feared that Nala, now restored to his clarity of mind, would curse him to eternal suffering.

Kali pleaded for mercy and asked for a place to reside where he would not be destroyed. Nala, being a compassionate king, pointed to a nearby Vibhitaka tree. Kali immediately entered the tree, and at that very moment, the tree—which had been lush and full of fruit—withered under the weight of his sins.

Why this matters to us:

1. The Curse of Gambling: The Vibhitaka tree is traditionally associated with the wood used to make dice. By Kali entering this tree, it symbolizes how the spirit of gambling and "luck" is rooted in the influence of Kali.

2. The "Cure" for Nala's Sins: Nala was not "sinful" by nature, but he had become a vessel for Kali’s actions. The Aksha Hridaya acted as a spiritual "eviction notice." By transferring the knowledge, Nala didn't just learn a skill; he regained his Viveka (discrimination).

3. Restoration of Dharma: Once Kali was confined to the tree and Nala possessed the Aksha Hridaya, the "sins" (the confusion, the loss of kingdom, the abandonment of his wife) were washed away. He was now spiritually equipped to win back everything he had lost

P.S:- Originally, my intention was to write a full-length book on the story of Nala and Damayanti, exploring its profound lessons on Dharma, Kali Purusha, devotion, and resilience. However, due to time constraints and other commitments, I was unable to give the project the depth and attention that such a sacred subject deserves.

Rather than postponing it indefinitely, I decided to share the essence of this timeless narrative through a blog post. My hope is that these reflections will inspire readers to delve deeper into this remarkable episode from the Mahabharata and discover for themselves the wisdom, protection, and spiritual guidance it offers for navigating the challenges of Kali Yuga.

If You Don't Know How to Withdraw, Don't Release the Weapon

We have all done it.

A heated argument, a spike in adrenaline, a moment of pure frustration—and we launch a verbal hand grenade. We say that one thing we know will hurt the other person.

But once the words leave our mouth, the room goes quiet. The damage is done. We look at the wreckage and realize: we have absolutely no idea how to take it back.

There is a powerful lesson about this hidden in the ancient pages of the Srimad Bhagavatam and the Mahabharata. It’s a lesson about power, restraint, and the ultimate danger of starting a fire you don't know how to put out.

The Panic of Ashvatthama

In the Srimad Bhagavatam (1.7.29–30), a warrior named Ashvatthama finds himself cornered by Arjuna. Driven by pure panic and fear for his life, he does something incredibly reckless: he invokes the Brahmastra—a mantra-guided weapon equivalent to a modern nuclear bomb.

The sky lights up with a blinding, scorching heat. But there was a massive catch.

While Ashvatthama had the technical knowledge to release the weapon, he lacked the spiritual maturity and training to withdraw it. He knew how to start the destruction, but he didn't know how to stop it. He became a prisoner of his own desperate choice.

How many of us do this in real life? We fire off a toxic email because we’re angry, but we can't "un-send" the damage to our professional reputation. We let our anger rip through a relationship, and then wonder why we can't just slide back to normal the next morning.


The Rule of Ashvatthama: If you don’t know how to heal the wound, don’t slash the blade. If you don't know how to de-escalate, don't ignite the fight.

The Restraint of Arjuna

Contrast this with Arjuna. Before the Great War even began, Arjuna confided in his brother Yudhisthira. He revealed that he possessed the Pashupatastra, a weapon capable of wiping out the entire Kaurava army in a single stroke.

By all accounts, using it would have made the war short, easy, and safe for his family.

But Arjuna refused to use it. Why? Because when Lord Shiva gifted him the weapon, he gave him a strict caution: it must never be used against an ordinary enemy or on earthly planets, because its residual energy would devastate the environment and innocent life.

Arjuna had the ultimate "easy button," but he chose the long, grueling path of a conventional war instead. Why? Because he cared more about the aftermath than the immediate victory. He understood that just because you can destroy something, doesn't mean you should.
Protocol vs. Panic: Pulling Back the Weapon

The true test of a warrior—and a human being—is what they do when the stakes are at their highest.

When the heat of Ashvatthama's rogue Brahmastra threatened the cosmos, Arjuna didn't just panic and throw a weapon back in a blind rage. Instead, he strictly followed the spiritual protocol given by Lord Krishna.

Arjuna listened to Krishna's instructions, touched water for purification (acamana), and respectfully circumambulated (parikrama) Krishna. Because his heart was anchored in discipline and devotion, Arjuna was able to release his own counter-weapon and successfully retrace and withdraw both devastating forces, neutralizing the crisis.

But how did Ashvatthama respond to being spared? Deprived of his weapons and consumed by bitter malice, he broke the rules of engagement yet again.

He released another Brahmastra, intentionally directing it at the womb of Uttara (Arjuna's daughter-in-law) to wipe out the final heir of the Pandava lineage.

The Ultimate Protection

What happens when a weapon is unleashed that you have absolutely no power to stop?

Uttara ran to Krishna, crying out for shelter. And the Supreme Lord responded with an act of inconceivable mercy.

Krishna personally took on a form the size of a thumb, entered Uttara’s womb, and stood as a shield between the blinding, atomic heat of the Brahmastra and the unborn child—who would grow up to be the great Emperor Maharaj Pariksit.

When we are victims of someone else's unguided "weapons," or when a crisis is completely out of our control, the text reminds us that surrender to the Divine brings a shield that no material force can penetrate.

The Takeaway for Our Daily Lives

We live in a culture that celebrates "releasing weapons." We celebrate the sharpest comeback, the loudest voice, and the most aggressive stance. We are quick to flame people online and quick to burn bridges in person.

But true strength isn’t measured by how much damage you can inflict. True strength is measured by your restraint, your willingness to follow a higher protocol, and your ability to pull back before you destroy everything around you.

Next time you feel the urge to unleash your own personal "Brahmastra"—whether it's a harsh word, a reckless decision, or a bridge-burning text—ask yourself two questions:

Do I know how to withdraw this if it goes too far?

What will the "earthly planet" of my life look like once the dust settles?

If you don't like the answers, keep the weapon in its holster.

Real strength is the ability to pause.

To restrain.

To think about consequences before action.

To know when not to press the button.

Before releasing your own “Brahmastra” — whether it is a harsh message, a public insult, an impulsive decision, or words spoken in anger — ask yourself:Do I know how to withdraw this if it goes too far?
What will remain after the dust settles?
Is winning this moment worth damaging the world around me?

Because once certain weapons are released, they do not return easily.

And wisdom is not proven by how much destruction we can cause, but by how much destruction we can prevent.

Beyond Moral Absolutes: Understanding Dharma in a Complex World

 

It is said that 'One should not look at the source of a sage or a river,' because a little dissatisfaction and many doubts arise. Questions such as whether the actions of our soldiers on the borders (killing enemies and terrorists) are righteous are usually raised by "armchair intellectuals."

Consider a farmer who grows 70 to 80 bags per acre. We call him a great man who is solving the food shortage. The government honors him with the title of "Rythu Ratna." He gives advice to fellow farmers, and it seems that he truly cultivated his land in a righteous manner and deserved such fame.

But along with the rice plants, many weeds grow in the field. What harm does it do if he lets them grow alongside the crops? Does he plant the seeds and let the weeds flourish? No—he uproots them and throws them out. They dry up and die. Is this dharma?

He applies pesticides to protect his crops from harmful insects. Is this moral? Can insects be killed like that?

He sets traps so that rats don't damage his harvest. They die. Is this dharma?

So, is it virtuous to eat food grown through all these acts that involve taking life?

In this mortal world, happiness has a touch of sadness, and sadness has a touch of happiness. Similarly, good has a touch of bad, and bad has a touch of good. If a good deed accomplishes more good than harm, then one should pursue it. One should not sit around overthinking like Pisces and Aries caught in endless deliberation.

Understanding the Trap of Endless Deliberation

This phrase uses astrological archetypes to illustrate the mental trap of "analysis paralysis"—when someone is so caught up in their own thoughts that they fail to take necessary action.

Pisces: The Dreamer (Emotional Overthinking)

Pisces is often associated with a vast inner world, sensitivity, and idealism. A person "thinking like a Pisces" might get lost in the moral complexity of a situation. They might worry so much about the "soul" of the weeds or the feelings of the insects that they forget the goal is to feed people. It represents being drowned in empathy to the point of indecision.

Aries: The Initiator (Frustrated Deliberation)

Aries is traditionally known for action, fire, and moving forward. When an Aries is "caught in deliberation," it is a state of internal conflict. They want to move, but they are stuck questioning the "rightness" of the path. It represents the friction of a naturally decisive person who has been paralyzed by "armchair intellectuals" or social criticism.

Dharma requires action. People are spending too much time in the "mental" or "spiritual" clouds (Pisces) or fighting internal battles of ego and doubt (Aries), rather than simply performing the duty at hand.

The farmer doesn't overthink the weeds; he pulls them. The soldier doesn't overthink the enemy; he protects the border. Krishna doesn't overthink the war; he establishes righteousness.

"Endless deliberation" is a luxury of those who don't have to produce results or protect lives. It's a call to move past the "what-ifs" and focus on the root cause and virtuous action.

War is violence and injustice. What is the point of seeking righteousness in it?

One should think about the action first—not about the reaction—and discern the virtue within it.

This is what we are witnessing in society now: condemning reactions without understanding why such reactions occurred. No one cares to examine the root cause. The way of society needs to change.

If a snake eats a frog, it should be considered nature's law. There is no place for human morals in observing this.

I remember once speaking to a person who was criticizing Krishna, saying that he could have avoided war if he wanted. That person even went one step further and said, "I actually support Duryodhana. He was a righteous king," etc. I inquired further: "What's your problem with Krishna?" Finally, he told me that his grandfather was a devotee of Lord Krishna and left home to go and stay in Vrindavan alone. (Obviously, if he had grandchildren, he would have completed all his so-called family duties.)

In the Vishnu Sahasranama, we worship the Lord as "Dharmayupa," meaning "He who possesses all dharmas within Himself." We worship Him as "Dharmagub, Dharmakrit, Dharmi"—"He who protects dharma, who practices dharma, who is established in dharma." The Upanishads declare that "He who is the foundation of all the dharmas of the universe is the Supreme Soul."

What Krishna did was Dharma. What he taught was Dharma. What he embodied was Dharma. Why doubt?.

Here are a couple of slokas from Srimad Bhagavatham (1.2.28-29),

vāsudeva-parā vedā
vāsudeva-parā makhāḥ
vāsudeva-parā yogā
vāsudeva-parāḥ kriyāḥ
vāsudeva-paraṁ jñānaṁ
vāsudeva-paraṁ tapaḥ
vāsudeva-paro dharmo
vāsudeva-parā gatiḥ.

In the revealed scriptures, the ultimate object of knowledge is Śrī Kṛṣṇa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.

Yudhishthira speaks about the advent of Kali Yuga

City Landscape

Five thousand years ago, one day when Yudhishthira Maharaj the eldest of Pandavas was ruling the planet, a citizen came and informed him that he noticed a strange thing happened that day. His fence is moving into other's place and he is wondering why it happened like that.

On the same day, another citizen came and told him that he came across a strange thing that he had a big pot with full of water, he poured that water into small pots then he poured back from the small pots to big pot but surprisingly only half is filling into that big pot.

Another person came and said that he saw a strange thing that a big elephant is passing through from a needle hole but surprisingly its tail got stuck in that hole.

           Meanwhile, another person came and said that he saw big rock in the street and big personalities are not able to move but then, a sadhu came by and simply by waving his Sanyasa danda, it moved.

Yudhishthira Maharaj said that, all these qualities show that kali yuga, the age of degradation, strife and quarrel is coming. He explained the meaning of the unusual happening as below,

The first symptom is one of the citizen's fence is moving into other's area shows that people are interested in what others have and feel unhappy why they don't have, then think a way to acquire them either hook or crook.

The second symptom is the big pot with full of water when it is poured into small pots and pour back into big pot, he noticed only half only, which means that one can expect only fifty percent of love, affection and help from others compared what you did to the same person.

The third symptom of big elephant going through a needle but the tail getting

stuck means that, people are ready to spend a huge chunk of their income, efforts, energy and resources for the sense satisfaction of their family, friends and loved ones but when it comes to God realisation and learning the scriptures like Bhagavatam they are not ready to spend a little bit also.

The fourth symptom, a big rock not moved by persons who are having lot of

strength but a sadhu moved that rock just by waving his danda or the staff, which means that one can get rid of all their unlimited sins, just by performing Namasankirtanam or Chanting of the names of Lord Hari.

Thus, in Hinduism the universe or cosmology is said to be passing in a cyclic manner in four distinct ages or epochs. The Satya Yuga is said to be the best of all the ages, when people’s life duration is long, virtuous nature etc. And, Kali yuga is said to be the last phase or stage of the universe when everything is topsy turvy, degraded and not auspicious.     

So, what is the hope for people of Kali Yuga?

(Srimad Bhagavatham and Bhagavad Gita)

krsne sva-dhamopagate

dharma-jnanadibhih saha

kalau nasta-dṛsam esa

puranarko 'dhunoditaḥ

This Bhagavata Puraṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Krishna to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purana.(SB1.3.43)

Bhagavad-gita is the preliminary study of the Bhagavatam. And Srimad-Bhagavatam is the summum bonum of life, Lord Sri Kṛsna personified. We must therefore accept Srimad-Bhagavatam as the direct representation of Lord Krisha. One who can see Srimad-Bhagavatam can see also Lord Sri Krishna in person. They are identical.

Furthermore, in Bhagavatham, there is assurance and solace about Kali Yuga.

Though there are so many faults in this kaliyuga, the good thing is, just by

chanting the holy names of the lord, one can get up to the highest benefit of

liberation as mentioned in SB 12.3.51 that,

kaler dosa-nidhe rajann

asti hy eko mahan gunah

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 name of Lord Sri Krishna,

one can become free from material bondage and be promoted to the

transcendental kingdom of Vaikunta