Tag Archive for: Gayatri Mahima Madhuri

,

What is Bhuta Shuddhi?

By Mahanidhi Swami

In an earlier article, we mentioned the practice of “identity purification”. This practice helps one transcend his material false ego and false self-identification by understanding and realizing his eternal spiritual identity as Bhagavan Sri Krishna’s eternal servant. Gurus and sastras prescribe various systems and prayers for bhuta-shuddhi, which literally means purifying the elements of our physical and mental body.

Srimad Bhagavatam (11.3.49) outlines many of the points we have discussed so far, and also hints at bhuta-shuddhi:

“First become clean, then purify the body (pindam vishodhya) by pranayama and other means (i.e. bhuta shuddhi), sit on an asana facing Thakurji, enter a mood of detachment, invoke Sri Krishna’s protection, and then begin your worship of Hari,” shucih sammukham asinah, prana samyamanadibhih, pindam vishodhya sannyasa, krta raksho arcayed dharim.

Chanting prayers for identity purification, bhuta shuddhi, was mentioned in part two of “How to Chant Mantras”. Below are samples of bhuta-shuddhi prayers along with a discussion of the principle:

1) naham vipro na ca nara patir napi vaisyo na sudro,
naham varni na ca grha patir no vanastho yatir va,
kintu prodyan nikhila-param ananda purnamrtabdher
gopi bhartuh pada kamalayor dasa dasa anu dasa

“I am not a brahmana, ksatriya, vaisya or sudra. I am not a brahmacari, grhastha, vanaprastha or sannyasi. What am I? I am the eternal servant of the servant of the servant of Sri Krishna, the master of the gopis.” (Padyavail 63)

2) “By nature I am Krishna’s eternal servant. But by misfortune I have been inimical toward Krishna from time immemorial. Thus identifying with my temporary material body, I have been continuously rotating in the cycle of samsara, suffering the three­fold miseries of material existence.

“Now by the causeless mercy of my beloved spiritual master I fully realize that I am Krishna’s eternal servant. I am an individual spiritual being, completely separate from my gross and subtle body.

“By the mercy of my Spiritual master, I have obtained the good fortune of serving him, and assisting him in his eternal service to the lotus feet of Sri Caitanya Mahaprabhu and Gandharvika-Giridhari in the blissful, spiritual realm of Goloka Vrndavana.”

For more advanced sadhakas, Sri Jiva Goswamipada advises this bhuta shuddhi: “Those dedicated to serving Bhagavan Sri Krishna can perform bhuta shuddhi by meditating on possessing a body of an associate of the Lord suitable for service to one’s cherished form of the Lord (for instance a Vraja gopi) since it is favorable for one’s devotional development. (Bhakti Sandarbha 286)

In summary, we remind you that while chanting do not engage in other activities, such as talking, looking here and there, shaking the head, pacing back and forth, yawning, dozing, scratching, or touching the nose. Distraction means inattention; inattention means offense, and offenses block the path to prema.

The most important factor in successful chanting is the type of conception and sentiment behind the chanting of the mantras. To help one chant the mantra perfectly various rituals have been introduced to purify the mind and increase concentration. These rituals include acamana, pranayama, sankalpa, dhyana, arghya, and so on.

Although Hari-bhakti-vilasa explains the importance of performing various rituals, Srila Sanatana Goswamipada also states that if one can chant the mantra without offense, then he can discard many of the rituals. The most important point is to chant the mantra with rapt attention, fully concentrating on the meaning of each word and the meaning of the complete mantra.

We conclude this article with a beautiful teaching for all of us contained in Manah Siksa (v.1), wherein Srila Raghunatha Dasa Gosvami implores us to cultivate love for our Gurudeva and the sublime diksa mantras he has bestowed upon us. Dasa Gosvami prays to his mind, “O my dear brother, my foolish mind! I humbly pray to you with sweet words. Please give up all pride and quickly develop sublime and incessant rati for your diksa-mantras.”

Excerpt from Gayatri Mahima Madhuri 

Sri Guru & Diksa Mantras prema ki jai!

Jai Jai Sri Radhe!

,

Secrecy and the Mystic Mantra Science

By Mahanidhi Swami

Mantras give birth to sadhakas. Mantras sustain the lives of sadhakas, and mantras award spiritual perfection to sadhakas by giving darshana of their cherished ishta-devatas, Radha Govinda Yugala. In this article we will explore the details and varieties of various mantras.

Firstly, however, all sadhakas should know these four secrets. In Hari-bhakti-vilasa (2.146), Srila Sanatana Goswamipada commands fourfold secrecy for all sadhakas: they should not reveal their ishta-devata, initiating guru, their diksha mantra or japa-mala, gopayed devatam ishtam, gopayed gurum atmanah, gopayec ca nijam mantram, gopayen nija-malikam.

The Vedas mention three types of mantras: vedic, tantric, puranic. Each of these can be further divided into sattvic, rajasic, and tamasic mantras. Sattvic (mode of goodness) mantras are chanted for light, wisdom, divine love, compassion, and God realization.

Vedic Mantras have the power to destroy all karma, bring peace, give spiritual perfection, darshana of God, and liberation after death. Rajasic (mode of passion) mantras are chanted for progeny and material prosperity. Unlike sattvic mantras, which remove karma, rajasic mantras force men to take rebirth to reap the fruits of their karma. Tamasic mantras (mode of ignorance), popularly called tantric or “black magic,” are sinful. They are generally used to propitiate spirits, harm others, and perform vicious deeds.

The original spiritual letters are endowed with specific powers, and in particular combinations they assume more power in relation to certain Deities. These combinations of letters are called bijas or seeds, and they combine to form words. When these words are connected in a particular order, they have special powers to represent a Deity in full. These combinations are called mantras. The power then manifested in the whole mantra is greater than that of any of its constituent sounds.

The mantras, which are non-different from the Deity, are an eternal manifestation of the Deity and are spiritual by nature. By repetition of the mantra, the worshiper invokes the mercy of the Deity whose mantra he repeats. Chanting these mantras (i.e. pancaratrika Gayatri mantras) helps one realize the transcendental form of the Deities. The sadhaka thus overcomes illusion and regains his original spiritual position.

The mantra is an intrinsic form of the Lord. By the mercy of Guru and Vaisnavas, who are embodiments of Krishna’s mercy, Krishna enters the disciple’s heart in the form of mantra. The mantra, acts to cleanse the mind and heart of the disciple, and make him fit for serving the transcendent Lord.

There are six basic types of mantras used in Deity worship:

1) Dhyana Mantras—meditation mantras used to mentally invoke the Lord’s transcendental form, abode, and pastimes.

2) Bija Mantras—seed mantras for meditation and purification of articles used in puja.

3) Mula Mantras—root mantras, being the essence of the Deity, are recited along with each article of worship as a means of addressing the Lord.

4) Stutis & Stotras—prayers chanted before, during, or after worship to glorify the name, form, qualities, and pastimes of the Lord.

5) Pranama Mantas—prayers for offering obeisances to the Lord at the end of worship.

6) Gayatri Mantras—Vedic or Pancaratrika mantras used to worship the Lord, invoking the three principles of sambandha, abhidheya, prayojana.

The word Gayatri indicates a specific poetic meter (chandas) sung in Vedic hymns. Vedic mantras, such as Brahma-gayatri, are called sabda-brahma (eternal, spiritual [aprakrta] vibrations representing God in the form of sound). In summary, a mantra is a combination of particular energies in the form of sound, and its recitation evokes those energies externally and internally. Every mantra is a combination of specific letters, words, meanings, rhythms, and tunes.

There are four aspects of all bona fide Vedic and pancaratrika mantras:

1) Rsi or sage—is the medium or the means of communication between God and man through whom the mantra was given to mankind. Every mantra has a presiding rsi or saintly person who first heard the mantra in his meditation and subsequently spread it for the benefit of others. The Gayatri mantra, for example, was revealed to Visvamitra Muni after a transcendental experience in meditation, so he is accepted as the Rsi of the Brahma-gayatri mantra.

2) Chandas—is the poetic meter of a specific mantra such as Gayatri, Anustap, and Jagati. “The Vedic meters are Gayatri, Usnik, Anustup, Brhati, Parikti, Tristup, Jagati, Aticchanda, Atyasti, Atijagati and Ativirat. The Gayatri meter has twenty-four syllables, the Usnik twenty-eight, the Anustup thirty-two, and so on, each meter having four more syllables than the previous one. Vedic sound is called brhati, or most expansive, and thus it is not possible for ordinary living entities to understand all the technical details in this matter.” (SB 11.21.41 v/p)

“The Visnu Parana says the seven horses yoked to the sun-god’s chariot are named Gayatri, Brhati, Usnik, Jagati, Tristup, Anustup and Parikti. These names of various Vedic meters designate the seven horses that carry the sun-god’s chariot.” (SB 5.21.16p.)

3) Ista-deva—is the controlling or presiding Deity of a mantra, or the Deity worshiped by the mantra. There are thirty-three million devatas (demigods), each having their own abode in the universe. Every devata has a name or mantra for which he is the presiding Deity.

Chanting a devata’s personal mantra invokes that devata, who will respond according to the intensity of the meditation. If one receives a mantra of a Deity or devata from a guru, and sincerely chants that mantra along with worship and meditation, then that Deity will appear either physically or in one’s meditation to fulfill one’s desires.

4) Viniyoga—is the use, function or purpose for chanting the mantra such as performing a homa, samskara, or to chant japa. Mostly we use the mantras for chanting Gayatri japa. So the viniyoga is chanting japa.

In Sat-kriya-sara Dipika, Gopala Bhatta Gosvami says, “The purpose of this system is to guarantee that one understands the meaning, function, correct heritage, and intonation of the mantra being chanted. As a rule, when uttering any Vedic mantra one should identify the rsi or saintly person who preserved the mantra, the chandas or meter of the mantra, the Deity being invoked in the mantra, and the function or purpose of chanting the mantra (doing a fire yajna for example).”

A traditional ritual done by vedic brahmanas before chanting the Brahma-gayatri is to offer obeisances, invoke blessings, and remember these four items.

1) Rsi—Chant the name of the rsi of a particular mantra while touching the head, thereby offering obeisances to that rsi in gratitude for his having enriched the world with this inspiring mantra.

2) Chandas—Touch the mouth while mentioning the particular chandas of the mantra. (Brahma-gayatri is gayatri meter or chandas)

3) Devata—(Ista-deva) Chant the name of the Deity of the mantra while touching the heart to indicate the seat of the devata and pray to him to please accept the prayer.

4) Viniyoga—Keep the purpose of chanting a particular mantra or prayer fixed in the mind. The purpose of chanting the Brahma-gayatri is to attain pure transcendental knowledge of God, become peaceful, and learn how to surrender and eternally serve the lotus feet of Radha and Krishna in pure love.

The details regarding the method and frequency of chanting your particular diksha mantras, the meaning of the mantras, and the meditation to accompany them will be given by your individual guru.

May all who read this better appreciate the great depth and scientific clarity of the ancient Sanskrit Vedic shastra, which teaches the way of chanting spiritual mantras to attain perfection in love of God, Krishna prema!

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Sri Veda Mata ki jai!

The Hare Krishna maha-mantra ki jai! Sri Guru Parampara ki jai!

Jai Gurudeva! Jai Gurudeva! Jai Gurudeva! Ki jai!

Jai Jai Sri Radhe!

,

OM MY GOD! Part two

By Mahanidhi Swami

The divine syllable OM has nothing to do with an impersonal conception. The following verses from Gopala-tapani Upanisad clearly establish that OM means the Supreme Personality of Godhead Sri Krishna. “The sound vibration OM denotes the catur-vyuha-tattva of Sankarsana (Sri Balarama), Pradyumna, Aniruddha, and Vasudeva (Sri Krishna). As OM transcends the three qualities of material nature, one should also know oneself to be beyond the identity of the material body: T am the eternal servitor of Krishna.’ This consciousness must be maintained at all times.

“The letter A’ denotes Balarama, the son of Rohini, who is the substratum of the entire universe; ‘U’ denotes Pradyumna, who is the Supersoul of the universe; ‘M’ denotes Aniruddha, who is the Supersoul of each individual being in the universe. The dot above the M denotes Sri Krishna, the fountainhead of all Visnu incarnations.” (GU)

Besides supporting Sri Jiva Gosvami’s explanation that OM represents Radha and Krishna, the Gopala-tapani Upanisad further states that the seed of Krishna’s eternal pastimes is inherent in the seed mantra OM. “The enlightened sages declare that the svarupa-sakti of Bhagavan Sri Krishna, Sri Radha, being the prime mula-prakrti, is nondifferent from OM. Gopala Krishna, who is the creator, sustainer, and destroyer of the universe, is also nondifferent from OM.” (GU v. 58)

Acaryas also explain that in the seed word OM which is a combination of three syllables, A-U-M. A—expresses the form of Lord Visnu; U—expresses the form of His consort Sri, the mother and support of the entire world; M—expresses the individual soul, who is the dependent servant of Visnu and Sri and no one else. The sound vibration omkara is the root of Vedic knowledge, and it is known as maha-vakya, or the supreme sound.

In the next article, we will learn about the relation between OM and the Hare Krishna maha-mantra.

Excerpt from Gayatri Mahima Madhuri

Om Tat Sat!

Jai Jai Sri Radhe!

,

OM MY GOD! Part one

By Mahanidhi Swami

The chanting of the spiritual mantra OM, the primordial vibration of transcendence, Divinity in sound, is probably one of most popular chanting mantras in the world. Before coming to Krishna consciousness many devotees dabbled in the continual chanting of: OM…OM…OM…OM…OM…OM…OM…

Bhagavata-gita (10.8) tells us that everything, and that means EVERY THING, begins with Sri Krishna, that beautiful flute player, the darling sweetheart of the cowherd damsels of Vraja; (aham sarvasya prabhavo, mattah sarvam pravartate). And yes, from Muralidhara’s flute comes OM to ignite this world with transcendence. Let’s learn more about this most famous and intriguing spiritual mantra.

Regarding the origin of OM, Srila Prabhupada said, “When Krishna began to play on His flute, that sweet sound vibration entered into the ear of Brahma as the Vedic mantra OM is composed of three letters—A, U, and M, OM describes our relationship with the Supreme Lord (sambandha), the activities by which we can achieve the highest perfection of love (abhidheya), and the actual position of love on the spiritual platform (prayojana). “When the sound vibration of Krishna’s flute was expressed through the mouth of Brahma, it became Gayatri. Thus being influenced by the sound vibration of Krishna’s flute, Brahma, the first living entity of this material world, was initiated as a brahmana.

“Srila Jiva Gosvami confirms that Brahma was initiated as a brahmana by the flute of Krishna. When Brahma was enlightened by the Gayatri mantra through Krishna’s flute, he attained all Vedic knowledge. Acknowledging the benediction offered to him by Krishna, he became the original spiritual master of all living entities.” (TLC ch. 31)

 

Meaning of OM

The first mantra is pranava OM. The Vedas glorify OM as the origin of the Vedas and as the source of the whole creation. For this reason, OM precedes every Vedic mantra. OM expands into the vyahrtis (bhuh, bhuvah, svah) which indicate the whole expanse of the creation: the earth and lower planetary systems, the region of the sky, and the upper planetary systems. The vyahrtis then expand into the Brahma-gayatri mantra. The Gayatri then expands into all the Vedas.

The pranava OM, the vyahrtis, and the Brahma-gayatri combined together are the essence of the Vedas, and the most powerful of mantras. Chanting these mantras has remained the cornerstone of spiritual progress in Vedic culture since time immemorial. OM, the sacred syllable of assent, is a seed mantra mentioned throughout the Vedic literatures and chanted by all varieties of transcendentalists.

It has also worked its way into many languages to indicate God. In English, all-important descriptions of God have “OM” as its root. OM enters the English language as the prefix omni. Therefore words like omnipresent, omnipotent, and omniscient are valid descriptions of God and, all begin with the root OM. Christians end prayers with Amen meaning OM, and Muslims say Amin, denoting God.

One net entry described OM like this: “In every breath man utters and repeats it unintentionally and inevitably. Every vibration in the body and in the universe emerges from OM. A child cries “OM! OM!” The ocean roars “OM! OM!” The bees buzz “OM! OM!” The musician hums “OM! OM!” OM is the expression of the seer of the Truth. OM is Veda, the wisdom of God. OM is the sound of God. OM is eternal, the indestructible word.”

Despite the apparent universality of the word OM, only Sri Caitanya Mahaprabhu and the Gaudiya Vaisnavas have revealed the full spiritual significance of OM. In the Bhagavad-gita, the Supreme Personality of Godhead Sri Krishna says, pranavah sarva vedesu: “I am the syllable OM mentioned in all the Vedas” Besides indicating the Supreme Personality of Godhead, OM is nondifferent from the sound of Krishna’s flute. Unfortunately, most people today have an impersonal conception of the sacred syllable OM.

Srila Prabhupada said that OM means Sri Krishna, the Supreme Personality of Godhead. “The sound of OM in the beginning of every Vedic hymn addresses the Supreme Lord. Because the impersonalists are very much afraid of addressing the Supreme Lord Krishna by His innumerable names, they prefer to vibrate the transcendental sound omkara. But they do not realize that omkara is the sound representation of Krishna. The jurisdiction of Krishna consciousness extends everywhere, and one who is in Krishna consciousness is blessed.” (BG 7.8 p.)

“OM is the alphabetical representation of Krishna. This representation of Krishna, however, is impersonal. It is like Krishna’s bodily luster or His brahman effulgence. Impersonalists like to chant OM, but we wish to chant Krishna’s feature of pastimes because His personal feature is the ultimate understanding. OM is the symbol of eternity (sat), but there is no bliss (ananda) and knowledge (cit). OM tat sat: tat means the Absolute Truth, and sat means eternity. So OM tat sat means, ‘Oh, the Absolute Truth is eternal.'” (SPL 17/3/68)

The Upanisads and realized Gaudiya Vaisnava acaryas like Sri Jiva Gosvami reveal that OM, besides indicating the Supreme Lord Krishna, also includes His personal energies or saktis in the form of His divine pleasure potency, Srimati Radhika, and His eternal servants, the jiva-sakti or individual souls. “OM is a combination of the letters, A, U, M. The letter ‘A refers to Krishna; ‘U’ refers to Radha; ‘M’ refers to the jiva soul.” (GVV)

“The Gosvamis declare that (pranava) omkara is the complete representation of the Supreme Personality of Godhead. They have analyzed omkara in terms of its alphabetical constituents as follows: omkara is a combination of the letters A, U, and M. The letter A refers to Krishna, the master of all living entities and planets both material and spiritual. The letter U indicates Srimati Radharani, the pleasure potency of Krishna, and M denotes the living entities (jivas). Thus OM is the complete combination of Krishna, His potency and His eternal servitors.

“In other words, omkara represents Krishna, His name, fame, pastimes, entourage, expansions, devotees, potencies and everything else pertaining to Him. As Caitanya Mahaprabhu states in the present verse of Sri Caitanya-caritamrta, sarva-visva-dhama: omkara is the resting place of everything, just as Krishna is the resting place of everything (brahmano hi pratisthahamy “(Cc. Adi 7.128 p.)

Excerpt from Gayatri Mahima Madhuri

Om Tat Sat!

Jai Jai Sri Radhe!

,

Mantra Siddhi

By Mahanidhi Swami

This is the last article in our series of articles on Sri Guru and Mantra Tattva, offered in glorification of Srila Vyasadeva and all divine preceptors on the most auspicious occasion of Guru Purnima.

Here we will discuss the meaning of attaining siddhi, or perfection in chanting one’s diksha mantras. Of course, we should always try our best in all our sadhana practices. And at the same time, we must always remember that ultimately the desirable result and perfection will come only by the mercy of Sri Guru and Bhagavan Sri Krishna.

There is no restriction regarding the number of times one can chant his diksa mantras. Vedic scriptures suggest chanting the Gopala or Krishna mantra and Kama Gayatri 108 times to get the best result. Some Gurus prescribe chanting each mantra thirty-two times, twenty eight, ten times each, or even many rounds of special mantras like Kama Gayatri.

The main point is to regularly, without fail, chant your diksa mantras the number of times requested by your spiritual master. There is no bar, however, to chanting more if time permits. In this regard, Srila Prabhupada once said we should chant a minimum of sixteen rounds on the japa beads and unlimited rounds off the beads. Kirtaniya sada harih!

According to mantra sastras, mantra-siddhi (perfection in a particular Vedic or pancaratrika mantra) can be attained by chanting it one thousand times the number of syllables in the mantra. For example, you can attain perfection in the eighteen-syllable Gopala-mantra by chanting it 18,000 times; the twenty-four syllable Kama-gayatri by chanting it 24,000 times, and so on. The Hare Krishna maha-mantra, however, is independent of this concept, for even one pure recitation of Hare Krishna can give the highest perfection of pure love of God.

What does it mean to attain mantra-siddhi? It means one gets perfection in that particular mantra, and quickly receive the benefits or fruits of that mantra. Generally, siddhi means obtaining whatever the mantra offers. For example, Hanuman mantra-siddhi gives darshana of Hanuman and benedictions such as strength.

The Brahmanda Purana provides another example of mantra-siddhi: “Reciting the Nrsimha Kavaca 32,000 times with a purified heart grants the most auspicious of all auspicious things. Material enjoyment and liberation are understood to be already available to such a person.”

Lord Brahma himself achieved mantra-siddhi after chanting the Gopala-mantra thousands of times. He attained the perfection of hearing Krishna’s transcendental flute. Then in his trance of meditation, Brahma saw Lord Govinda and the spiritual world of Goloka Vrndavana.

Mantras are extremely powerful and can award desired boons, benedictions, powers and perfections. But such attainments are not appreciated by devotees aspiring for the unalloyed service of Radha and Krishna in the pleasure groves of Vrindavana.

Our beloved prema avatara, Sri Chaitanya Mahaprabhu, taught us to desire only one perfection, namely Radha-Madhava’s nitya-seva birth after birth.

Setting the direction and perfection for all Gaudiya Vaisnavas, Gauranga Mahaprabhu prayed, “O My beloved Lord Sri Krishna! I only want to serve You birth after birth without any motivation or cessation.”

This is the final perfection to be attained by chanting the Hare Krishna maha-mantra and one’s diksa mantras. Krishna’s devotees are always eager to chant, meditate upon and serve Their sweet and merciful Radha and Krishna.

Thus we continually chant and serve the Divine Playful Pair, Radha Govinda Yugala, knowing that Sri Guru and Sri Krishna will arrange everything we need to attain Vraja prema bhakti. Indeed, there is no greater perfection or mantra siddhi then this attainable in all the three worlds!

(Excerpt from Gayatri Mahima Madhuri by Mahanidhi Swami)

Radha-Shyamasundara nitya prema seva ki jai!

Om tat sat!

Jai Jai Sri Radhe!

,

How to Chant Mantras? – part two

By Mahanidhi Swami

Now we will discuss physical posture and its effect on chanting success. Yoga mantra sastras recommend that one should sit perfectly still (no shaking the head or pacing back and forth) with a straight back, because an upright posture keeps the nerves peaceful and aids concentration. Krishna gives the same instruction in the Bhagavad-gita verse 6.13: “One should hold one’s body, neck and head erect in a straight line and stare steadily at the tip of the nose.”

“Without moving the lips or tongue, shaking the head or neck, or showing the teeth, one should meditate on the syllables of the mantra, the meaning of each word, and the meaning of the whole mantra. Without knowing its meaning, one will not attain the goal intended by chanting that mantra.” (Yajnavalkya-smrti)

In summary, one should not move his lips, tongue or shows the teeth. One should close his eyes. Then chant silently in the mind while being deeply absorbed in the meaning of each word and the meaning of the complete mantra. Regarding the point of not moving the tongue, some yoga books claim that concentration is enhanced by holding the tongue firmly against the roof of the mouth while chanting the mantras within the mind.

One yogi said, “This helps circulate the prana by acting as a bridge between the head and the circuit on the front of the body. When doing so your aura automatically becomes brighter. If you add breath control, the aura becomes even brighter. So it would be good for health, mind and spirit.”

Of course, a program of yoga and pranayama for health is not the objective, but the principle is to do whatever works to fix the mind on Krishna and never forget Him. If one cannot concentrate while chanting silently in the mind, however, then one may move the lips slightly while inaudibly mouthing the words of the Gayatri.

Srila Sanatana Goswamipada gives some very particular instructions regarding mantras: “When chanting Gayatri japa the sadhaka should not move his head and neck about, nor show his teeth. He shall sanctify his mind by withdrawing it from the objects of the senses, and by silently meditating upon the meaning of the mantra. If the mantra remains within the mind, and the mind remains within the mantra (in other words—the mind and mantra are joined), then the characteristics of Gayatri japa are revealed to the chanter. While performing japa, the fingers must be kept together and slightly contracted at the base. If the fingers are separated, the effect of the japa will leak out through the spaces.” (HBV 17th vilasa)

Even though many physical suggestions are given herein, the mind is the main factor in successful Gayatri chanting. Perfection comes from intense meditation, not sitting postures. Meditation means deeply concentrating on Krishna who appears in the form of the mantra (mantra-rupa). The sadhaka must focus all his mental and intellectual energy on the mantra until it reveals its secrets. Lord Brahma, for example, focused on the Gopala-mantra until it fully bloomed within his consciousness. Meditation is the art of communion with Krishna after searching Him out in the dark core of the heart.

To avoid sleepiness and to attain maximum concentration one can sit in the siddhasana or the padmasana, which Lord Brahma used while chanting the Gopala-mantra. “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.)

Padmasana— First sit on the floor on a seat made of kusa grass, wool or silk. Hold the right- foot and place it on top of the left thigh with the outer edge of the foot pressed into the groin. Bring the right knee in to face almost forward. Lift the left foot over the right thigh, and bring it into the right groin. Move the feet further up into the groin and bring the knees closer together. Sit straight, extending the trunk up. Open the chest, and move the shoulder blades in. Lift the diaphragm up and relax the face.

If one cannot do asanas or sit up straight, then sit against a wall or in a firm chair. One should sit perfectly still, breathe slowly and deeply, keep the mouth closed, and the tongue still. Fixing the mind on Sri Guru, Sriman Mahaprabhu, and the lotus feet of Radha and Krishna or a personal ista-deva, begin chanting with total absorption, feeling, and surrender. Meditate deeply on the meaning of each word and on the conception of the whole mantra.

(Excerpt from Gayatri Mahima Madhuri by Mahanidhi Swami)

Asana pranayama and mantra dhyana ki jai!

Jai Jai Sri Radhe!

,

How to Chant Mantras? – Part three

By Mahanidhi Swami

Determination, sincerity and devotion in mantra chanting will definitely bring perfection. Iskcon’s Deity worship manual also encourages correct posture along with manasika or silent japa chanting:

“Japa refers to the silent chanting of the Deity mula mantras, and the Gayatri mantras given by the spiritual master. Try to realize that the mantra is nondifferent from the Deity being worshiped. Sit properly on an asana, perform acamana, and cover the right hand with the upper cloth while chanting. The counting of mantras chanted with the fingers should not be exposed to view.” (Pancha Pradipa)

One will never attain the goal of life by worldly intelligence. By increasing the quality of the chanting, bhakti will enter the heart and carry one to the lotus feet of Giridhari. The only purpose of chanting these mantras is to develop pure love for Krishna. Chanting Gayatri is a powerful form of meditation that yields great results when done with sincerity and seriousness.

Srila Visvanatha Cakravartipada explains how even premamayi Srimati Radharani performs intense meditation upon Her beloved after offering prayers to Her Ishta-Devata:

“’If it is not false when people say, “Gandharvika and Giridhari are eternally one soul,” then please O Giridhari! In order to make this half of our soul happy, kindly appear now right here before My eyes!’

“Praying thus, Srimati Radhika then closed Her eyes, and began to meditate upon the beloved of Her soul, Sri Giridhari. Shutting off all the activities of Her senses just like a yogini, Radhika sat motionless while totally fixed in an unbreakable condition of silence.” (Prema Samputa)

All Vaisnavas who take initiation (mantra-diksa) are duty bound to chant their diksa mantras purely without offense daily for their entire lives. Such daily performance of religious rites is called ahnika. The mantras given by the guru may vary, but they usually include the Guru-mantra/gayatri, Gaura & Pancha Tattva m/g, Gopala-mantra, Kama-gayatri, Radha m/g, Panca-tattva mantra, and the Hare Krishna maha-mantra. Conceiving these mantras to be the form of Bhagavan, one should chant them with great faith, love and affection. These mantras are not ordinary; they are completely transcendental and full of unlimited spiritual power.

Before chanting one should bathe, apply tilaka, dress in clean cloth, tie the sikha, and sit on a pure asana. Diksa mantras should be chanted in a quiet, sanctified and peaceful place, ideally in view of the temple Deities or one’s personal Thakuraji.

One can only imagine how quiet and peaceful Vrndavana must have been five hundred years ago during the time of Sri Rupa and Sanatana Gosvami. Still the Gosvamis chose the most secluded places to concentrate on their chanting and lila smarana. In Gokula, Srila Sanatana Gosvami did bhajana in a cave fifteen feet underground. Raghava Gosvami stayed in a cave at Govardhana. And in Unchagoan, Narayana Bhatta Gosvami had a bhajana kutira twenty feet underground. These acaryas show the importance of a “distraction free enviroment” for proper concentration in bhajana.

In the absence of caves for chanting, some devotees today wear earplugs or sound headphones to block out distracting noises while chanting. Using such devices to create a quiet, distraction free environment will definitely improve the quality of one’s chanting. If one tries this technique he will realize the inner meaning of the phrase “silence is golden.” Personally, we often use such headphones while chanting and find them very helpful.

One should try to always chant near Thakuraji or Tulasi Maharani. Alternative places prescribed in sastras include simply facing east, or sitting beside or standing waist deep in a sacred river such as the Yamuna or Ganga. Also sitting beside the ocean or on a mountaintop are auspicious places to chant mantras.

Mantra benefits vary depending on the chanting location: “Chanting diksa mantras on one’s personal purified asana yield one time the benefit; chanting outside yields 1,000 times the benefit; chanting in a river yields 100,000 times the benefit; chanting in front of Thakuraji or the Deities gives unlimited benefit.” (Linga Purana)

“Gayatri japa done in a tulasi garden, in a goshalla, on a temple grounds, or in the presence of the guru very easily controls the mind, brings perfection and spiritual joy.” (Tantrasara)

One should not chant Gayatri in a moving vehicle, on a bed, or with one’s back to a temple, fire, peepul tree (ashvatta vrksha), or a body of water. After selecting the proper time and place, one should sanctify the mind and consciousness. This is done by performing acamana, bhuta-suddhi, and by begging for the mercy of Sri Guru and other personal guardians of devotion.

Bhuta-suddhi will be described in the next article.

(Excerpt from Gayatri Mahima Madhuri by Mahanidhi Swami)

Asana and Mantra Phala ki jai!

Jai Jai Sri Radhe!

How to Chant Mantras- part one

By Mahanidhi Swami

In the Bhagavad-gita Krishna says that among sacrifices He is japa yajna, the sacrifice of chanting japa. The Agni Purana defines japa thus: “The syllable “ja” destroys the cycle of birth and death, and the syllable “pa” destroys all sins (papa). Japa, therefore, is that which destroys all sins, stops the cycle of birth and death, and liberates the soul from bondage.”

There are three forms of chanting mantras. The third form is called uccaih or loud chanting, which specifically refers to Hari Nama Sankirtana, which benefits both the chanters and any who hears. The other two forms refer to chanting diksa mantras or Hare Krishna mantra on japa beads.

They are upamsu (audible) and manasika (mental). Upamsu means murmuring or repeating the mantra while moving the lips and making a slight sound or whisper. Manasika (mental or meditative) japa is done by concentrating upon the meaning of each word, along with meditating on the mantra’s full conception without moving the tongue and lips or making any sound.

In this regard, Manu-samhita says, “Manasika japa is a thousand times greater than upamsu japa.”

Indeed, manasika japa is the most powerful form of chanting mantras. But it is only possible for sadhakas who are pure, peaceful, and filled with goodness (sattva-guna). So one can easily understand that manasika japa, or silent meditative chanting is very difficult to perform in this age of anxiety, agitation and mental impurity. Therefore acaryas recommend upamsu japa, uttering the mantras quietly and very clearly in order to remove ignorance and lethargy from the mind.

According to the personal servant of Srila Prabhupada, Hari Sauri Prabhu, His Divine Grace did upamsu japa while chanting Gayatri. Thus, one should choose a chanting method based on his qualification and the order of the spiritual master.

Diksa mantras work and give results only when one maintains internal and external cleanliness. To chant successfully one must acquire the good qualities of tranquility, self-control, austerity, and cleanliness, e.g. twice daily bathing and wearing clean cloth.

Other perquisites for chanting success are mental purity, achieved by chanting the Hare Krishna maha-mantra, reciting prayers for identity purification (bhuta-shuddhi), and deep concentration on the meaning of the mantras. The next installment will explain more details to bring mantra perfection.

(Excerpt from Gayatri Mahima Madhuri by Mahanidhi Swami)

Diksa mantras ki jai!

Jai Jai Sri Radhe!

,

How Do Mantras Work?

By Mahanidhi Swami

We are chanting the greatest of all possible mantras: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare!!!

And we are all chanting our diksha mantras with faith, love, determination, steadiness, knowledge and hope. The firm hope that these mantras will purify our minds, fill our hearts with joy, and engage us eternally in the loving service of Radha and Krishna in the spiritual world, Sridhama Vrindavana.

But how do mantras, which are APPARENTLY just sounds and vibrations like any other names or words, have supernatural, unlimited transcendental powers?

Authentic Vedic mantras have inconceivable powers to transform, to purify, to elevate, to elate, to enliven, to inspire, to reveal, to empower, and to please Bhagavan Sri Krishna, attract His affectionate mercy, His loving embrace and to award perfection in Sri Krishna’s eternal service.

Let’s read on and learn how mantras work in all their amazing and astonishing ways.

All Vedic mantras (those coming from the Srutis—Rg, Sama, Yajur, andAtharva Vedas), such as the Brahma-gayatri, are eternal sound vibrations of spiritual import. The Vedas are apauruseya, not composed by any man at a certain point in history. The mantras of the Vedas are eternal representations of God in the form of sound, sabda brahma. By repetition of a particular mantra under authorized guidance a purified person can realize the spiritual purpose of the mantra.

The Narada-pancaratra, Hari-bhakti-sudhodaya, Hari-bhakti-vilasa, and many other scriptures explain that the potency of a mantra manifests only when it is received from a bona fide spiritual master and recited without impurities. Although one may see mantras written in books by the previous acaryas, by Srila Prabhupada, or in this one, and then try to chant them, these mantras will produce results only when received through the process of diksa. Mantras are like seeds in that they contain vast potencies within them, but they need outside factors to manifest their power.

The tiny seed of a banyan tree contains the form of a huge, full-grown tree. Placing the seed directly into the ground, however, will not produce a tree. But if a sparrow eats the seed and passes it on the ground with its stool, then a majestic banyan will grow forth. The banyan seed must be processed in this way to give results. Similarly, if one begins chanting a mantra after randomly hearing or reading it in a book, it will not produce Krishna-prema. But if one properly receives the mantra by hearing from apremika-bhakta, then that mantra, which is coated with the guru’s prema, will produce prema in the heart of the sincere disciple.

“A mantra is purified when chanted with proper knowledge.” (SB 11.24.32) In the purport to this verse Srila Visvanatha Cakravarti Thakura says, “A mantra becomes purified when it issues from the mouth of a Sad-guru. The bona fide spiritual master instructs the disciple in the method, meaning and ultimate purpose of the mantra.”

“It is confidential in this sense: one may receive a published mantra anywhere, but unless it is accepted through the chain of disciplic succession, the mantra does not act. It is said by authoritative sources that any mantra chanted without having been received from the disciplic succession has no efficacy.” (SB 4.8.53 p.) “Mantras and the process of devotional service have special power, provided they are received from the authorized person.” (SB 8.16.24 p.)

Even the Hare Krishna maha-mantra, though not waiting for nor requiring initiation, has more effect when received from an advanced devotee. Acaryas claim that chanting the Hare Krishna maha-mantra without receiving or hearing it from an advanced Krishna conscious Vaisnava will bring one the fruits of bhukti or mukti but not the precious sweet ambrosia of prema-bhakti.

The hearts of pure devotees are compared to gem-filled mountains of Radha-Madhava prema; rivers of madhurya-rasa rush down from these mountains to drown anyone who accepts the mercy. The holy name chanted by a pure devotee is saturated with Krishna-prema. When this prema-nama is poured into the ear of the eager disciple, it nourishes the tiny creeper of devotion and eventually produces the nectarean fruit of prema-bhakti.

Srila Prabhupada said, “When the Hare Krishna mantra is chanted by a pure devotee of the Lord in love, it has the greatest efficacy on hearers, and as such this chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effects can be achieved.” (SSR)

The pure sound vibration from a realized guru works like a forest fire to burn up all the sins and impurities within the mind and heart of the disciple. When Krishna and Arjuna were traveling on a chariot through the covering of the universe, the Lord used His Sudarsana cakra to penetrate the dense and fearful layers. In the same way, Krishna’s holy name acts like a cakra to burn away all the dark coverings of a sadhaka’s heart and clear the path to prema. The effect of hearing a mantra from an advanced, empowered devotee also depends on the intensity of the sadhaka’s hankering for perfection in pure love of Radha and Krishna.

In great humility and lamentation, Sri Caitanya Mahaprabhu expressed the mood of the unfortunate conditioned soul.

“O Govinda, You have invested Your full potencies in each individual holy name, but I am so unfortunate that I have no attachment for chanting Your holy names.” (Cc. Antya 20.19) Attachment will come if one is fortunate enough to hear the holy name from a truly empowered Vaisnava. However, attachment for chanting and serving Krishna will not manifest within the sadhaka who hears the holy name from a Vaisnava devoid of Krishna-sakti.

kali kalera dharma—Krishna-nama-sankirtana, Krishna-sakti vina nahe tara pravartana

“Unless one is empowered by the Supreme Personality of Godhead, Sri Caitanya Mahaprabhu, one cannot spread the holy names of the Hare Krishna maha-mantra throughout the world.” (Cc. Antya 7.11)

Srila Bhaktisiddhanta Sarasvati Thakura called this type of chanting without connection and backing from a realized guru “alphabet nama,” wherein only the letters of the holy name are received, and not the fully manifest beautiful forms of Radha and Krishna dancing together in the yugala-mantra for prema-dharma.

A bona fide spiritual master must have the strength of devotional purity to empower the holy name that he bestows upon his disciple. If for some reason the guru is not empowered, then a sadhaka can still receive full strength for bhajana by hearing from a realized and empowered siksa-guru. In the Gaudiya tradition the uttama-adhikari devotees come down to the madhyama platform to preach either as diksa or siksa gurus.

During His South Indian preaching tour Sri Caitanya Mahaprabhu instructed thousands of people, who had already received diksa mantras elsewhere, to chant Hare Krishna. By Mahaprabhu’s siksa they received the power to chant, realize the full potential of Krishna’s holy names, and spread the mercy to others.

Srila Krishnadasa Kaviraja confirms the need to hear the Hare Krishna maha-mantra and other diksa mantras directly from a guru: “One has to learn about the beauty and transcendental position of the holy name of the Lord by hearing the revealed scriptures from the mouths of devotees. Nowhere else can we hear of the sweetness of the Lord’s holy name.” (Cc. Antya 1.101)

“It is said in the Padma Purana: atah sri Krishna namadi na bhaved grahyam indriyaih. Chanting and hearing of the transcendental holy name of the Lord cannot be performed by the ordinary senses. The transcendental vibration of the Lord’s holy name is completely spiritual. Thus it must be received from spiritual sources and must be chanted after having been heard from a spiritual master. One who hears the chanting of the Hare Krishna mantra must receive it from the spiritual master by aural

reception.” (Cc. Antya 1.101 p.)

In this regard, Srila Prabhupada said, “Lord Siva voluntarily came to bless the sons of King Pracinabarhi as well as do something beneficial for them. He personally chanted the mantra so that the mantra would be more powerful, and he advised that the mantra be chanted by the King’s sons.

“When a mantra is chanted by a great devotee, the mantra becomes more powerful. Although the Hare Krishna maha-mantra is powerful in itself, a disciple upon initiation receives the mantra from his spiritual master, for when the mantra is chanted by the spiritual master, it becomes more powerful. Lord Siva advised the sons of the King to hear him attentively, for inattentive hearing is offensive.” (SB 4.24.32 p.)

Further Srila Prabhupada said, “There are different types of mantras for different types of devotees (e.g.Rama-mantra, Nrsimha-mantra, Gopala-mantra and so on). Each and every mantra has its own spiritual significance. The spiritual master has to select a mantra for his disciple, according to the disciple’s ability to chant different mantras.” (Cc. Madhya 24.331 p.)

At the time of initiation, the Guru gives a Vedic or pancaratrika mantra to the disciple according to the tradition of the parampara. While doing puja a duly initiated disciple who is free from ignorance will realize the relationship between the spiritual meaning of the mantras he chants during japa and Deity worship, and the identity of his individual spiritual master and his personal ishta-devata.

Although there are specific mula and Gayatri mantras for meditation upon the spiritual master, the sastras advise that one should see the spiritual master in all the mantras received from him.

The Vedas say: yo mantrah sa guruh sakshat, yo guruh sa harih svayam, guru-yasya bhavet tustas-tasya tusto harih svayam, “The mantra which is given by the guru is itself the guru, and the guru is directly the Supreme Lord Hari. If one pleases the spiritual master, then he also pleases Sri Hari Himself.”

Acaryas explain that through the medium of a mantra the spiritual master conveys his internal mood of service to Radha and Krishna to his disciple. The disciple will not perceive this immediately, but he will gradually understand everything by guru bhakti, seva and meditation upon the given mantra. The mantra, therefore, is the direct representation of the spiritual master.

The story of Gopa-kumara in Brhad-bhagavatamrta illustrates the power of steadily chanting one’s diksha mantra. Due to good karma, Gopa-kumara took birth in a cowherd family in Vrndavana. While taking the cows out one day he noticed a saintly person singing and crying profusely. Gopa-kumara became attracted and started serving him by bringing milk. One day the saint gave him the Gopala-mantra.

After chanting just half the mantra Gopa-kumara started crying, and upon completing it he fell unconscious. The saint, however, disappeared without even teaching how to chant the mantra properly. Nonetheless, Gopa-kumara started chanting it faithfully, and soon all his material desires vanished.

By continually chanting the Gopala-mantra he traveled throughout the universe and into the spiritual sky. After visiting Brahmaloka, Sivaloka, Vaikuntha, Ayodhya, Dvaraka, and Mathura, Gopa-kumara finally met Krishna in Vrndavana, attained Krishna’s loving embrace and fainted on the ground in transcendental bliss. Gopa-kumara attained this extraordinary fortune by chanting the Gopala-mantra.

The results of chanting a mantra depend on the conception in the mind while chanting it. Ordinarily, the Brahma-gayatri gives mukti, but understanding that Savita is Lord Visnu takes the chanter to Vaikuntha. If one chants the Kama-gayatri understanding that it is non-different from Krishna in His ultimate rasika form, then one will attain that.

It is the same as chanting the Hare Krishna maha-mantra, which contains everything. If one chants Hare Krishna with material desires, he will attain those; and if one wants mukti, one will get it. If one chants the Hare Krishna maha-mantra understanding that Radha and Krishna are personally present there enjoying intimate pastimes in Vrndavana, then one will attain Their eternal loving service.

Ultimately the content of the mantra cannot be separated from the sadhaka’s mentality. Both have a part to play. “One must know the meaning of the mantra which he is reciting; without knowing the meaning of a mantra, one cannot reach the goal.” (Yajnavalkya-smrti)

Success in chanting mantras depends on steadiness, sincerity, absorption and concentration, meditation on its meaning, a prayerful, humble attitude, and a grateful heart expecting wonderful miracles from the mantras. Simply do these things, and by the grace of Sri Guru, Gauranga and Govindaji the mantras will fulfill all your spiritual desires.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Jai Jai Sri Radhe!

,

Mantra, Nama and Need for Diksha – Part two

By Mahanidhi Swami

Om emanates from Krishna’s flute and manifests first as Gayatri, then as the Vedas, the Vedanta-sutras, and finally as the Srimad Bhagavatam. In its beginning, middle and end the Srimad Bhagavatam stresses the efficacy of chanting Krishna’s holy names. Indeed, the concluding sloka of Srila Vyasadeva’s great treatise recommends chanting Krishna’s holy names: nama sankirtanam yasya, sarva papa pranashanam, pranamo duhkha shamanas, tam namami harim param, “The congregational chanting of Krishna’s holy name destroy all sinful reactions. Offering obeisances to Lord Hari removes all material miseries, therefore I offer my respectful obeisances unto the Supreme Lord Hari.” (SB 12.13.23)

The Hare Krishna maha-mantra, which is a yugala-mantra of Radha and Krishna, expands from Vrndavana as the Kama-gayatri. It becomes the Brahma-gayatri upon crossing the Viraja River. Upon entering the material world the cit-sakti, spiritual potency, of this mantra takes the form of a seed mantra. Then it manifests as Om, which expands into bhur, bhuvah, svah. Again returning to the spiritual world, bhur, bhuvah, svah expand into the Brahma-gayatri, which expands into the purusu-sukta. The purusa-sukta expands into the mantras of the four Vedas (Rg, Atharva, Sama, Yajur). Then the Vedas expand into the Agamas that contain the Pancaratrika writings in 108 different books describing various pancaratrika mantras like the Gopala-mantra and Kama-gayatri.

Srila Prabhupada emphasizes the need for diksa, “If by chanting the Hare Krishna maha-mantra one can attain love of Godhead, then one might ask what then the necessity for taking diksa. Even though the chanting of the holy name is sufficient to enable one to progress in spiritual life to the standard of love of God, one is nonetheless susceptible to contamination because of possessing a material body. Consequently, special stress is given to arcana-vidhi which helps to purify the body and mind.” (SB 7.5.23-24 p.)

Is the effect of chanting the Gayatri mantra the same or different from chanting the maha-mantra? It is the same. Gayatri means that which delivers one from material entanglement. Besides offering liberation, the Gayatri mantras chanted by the Gaudiya Vaisnavas specifically award love of God. Therefore, they have the same effect as chanting Hare Krishna. The kama-bija klim alone can give Radha-Krishna prema, and that of course is the perfection of chanting the Hare Krishna maha-mantra.

But if chanting Hare Krishna is the eternal function of the soul, and the maha-mantra is sufficient to give us Krishna-prema, then why bother with diksa mantras’! Vedic mantras and pancaratrika mantras are only necessary for the conditioned souls. If one were already on the brahma-bhutah (transcendental) platform, then he could easily get all perfection just by chanting the Hare Krishna maha-mantra.

“To chant the holy name of the Lord, one need not depend upon other paraphernalia, for one can immediately get all the desired results of connecting or linking with the Supreme Personality of Godhead. It may therefore be questioned why there is a necessity for initiation or further spiritual activities in devotional service for one who engages in the chanting of the holy name of the Lord.

“The answer is that although it is correct that one who fully engages in chanting the holy name need not depend upon the process of initiation, generally a devotee is addicted to many abominable material habits due to material contamination from his previous life. In order to get quick relief from all these contaminations, it is required that one engage in the worship of the Lord in the temple. The worship of the Deity in the temple is essential to reduce one’s restlessness due to the contaminations of conditioned life.

“Thus Narada, in his pancaratriki-vidhi, and other great sages have sometimes stressed that since every conditioned soul has a bodily concept of life aimed at sense enjoyment, to restrict this sense enjoyment the rules and regulations for worshiping the Deity in the temple are essential. Srila Rupa Gosvami has described that the holy name of the Lord can be chanted by liberated souls, but almost all the souls we have to initiate are conditioned. It is advised that one chant the holy name of the Lord without offenses and according to the regulative principles, yet due to their past bad habits they violate these rules and regulations. Thus the regulative principles for worship of the Deity are also simultaneously essential.” (Cc. Adi 7.77 p.)

The Hare Krishna maha-mantra, the diksa mantras, and the process of worshiping the Deity of Krishna work together to help one quickly attain perfection. As a conditioned soul begins to chant Hare Krishna he becomes cleansed of material contamination and elevated to the platform of goodness. Having attained some internal and external purity, one begins to manifest brahminical qualities. Thus receiving diksa and the appropriate Gayatri mantras, he continues chanting the Hare Krishna maha-mantra along with worshiping the Deity form of the Lord and associating with advanced devotees.

By these practices one eventually rises to the transcendental platform of visuddha-sattva, pure goodness. In other words, the fruit of chanting Hare Krishna is self-purification and attaining the shelter of a bona fide guru. The guru then instructs one in Krishna consciousness and gives diksa. After taking diksa the fruit of the disciple’s nama sankirtana will come as Krishna-prema.

The diksa mantras give us purity and support and keep us from falling down. The function of the diksa guru is complete and successful when the disciple receives, realizes, and attains his siddha svarupa or siddha deha. Although the principal sadhana is chanting the Hare Krishna maha-mantra, Lord Caitanya Himself took diksa, and accepted a ten-syllable Gopala- mantra from His spiritual master Isvara Puri.

This clearly shows the importance of pancaratrika initiation into Vaisnava mantras. Receiving pancaratrika mantras such as Gopala-mantra and Kama-gayatri enhances a devotee’s purification, stills the restless mind, and enables one to worship the Deities. Thus chanting Krishna’s holy names and receiving pancaratrika mantras from a bona fide spiritual master are fundamental to the Gaudiya Sampradaya.

Both mantra and the nama i.e. the Hare Krishna maha-mantra are the same truth because they both contain holy names of the Lord. One part of the same truth is called nama (Hare Krishna maha-mantra), and the other part is called mantra (Gopala-mantra). After obtaining the maha-mantra one is obliged to receive mantra initiation.

By chanting Brahma-gayatri one understands that he is not the body, and becomes liberated from the material conception of life. The chanting of Hare Krishna, however, takes one to the spiritual world and gives prema, provided diksa has been duly accepted from a bona fide spiritual master.

The Gopala mantra raises one to the stage of liberation and, then retires. Krishna’s holy name continues after liberation and helps one attain ecstatic Krishna-prema. By chanting Gopala-mantra, Kama-gayatri, and Gaura-gayatri one attains sambandha-jnana and loses his attachment for sense enjoyment. The diksa mantras enable the sadhaka to chant suddha-nama, the pure name of Krishna.

The Dandakaranya sages performed sadhana of chanting the Gopala-mantra. This mantra established their relationship (sambandha-jnana) with the Lord, and gradually revealed a permanent devotional mellow (sthayi-bhava) in madhurya-rasa. Thus they achieved svarupa-siddhi, the perfectional limit of this world. Next they were reborn as gopis to serve Krishna in His Bhauma Vrndavana pastimes.

At this point of perfection there is no need of chanting the Gopala-mantra, Kama-gayatri, or any other diksa mantras. The refinement of one’s transcendental identity and service will be done by hearing and chanting about Krishna’s pastimes and by associating with Krishna and His eternal servants like Lalita-sakhi and Sri Rupa-manjari.

Diksa mantras such as the Gaura-gayatri, Gopala-mantra, and Kama-gayatri are necessary in the stage of sadhana because they purify one’s chanting of harinama and establish one’s eternal loving relationship with Krishna. Nama-sankirtana, however, is the best practice both in sadhana and in perfection. Liberated souls will no longer chant diksa mantras, but they will forever rejoice in the ambrosial nectar of nama-sankirtana.

In Raga-vartma Candrika, Srila Visvanatha Cakravarti Thakura has clearly stated that those who chant Hare Krishna and worship the Supreme Personality of Godhead, without first having diksa from a Vaisnava guru, will not attain the Supreme Lord. Their chanting, however, will protect them from entering hell. Then in the next birth they will obtain sadhu-sanga, take diksa, and eventually reach the Supreme Lord.

The sastras and the exemplary lives of the previous acaryas show the need for receiving mantras such as the Gopala-mantra and Kama-gayatri in order to advance steadily in pure consciousness and attain the perfection oiKrishna-prema.

The Narada-pancaratra, Yajnavalkya-samhita, and Bhakti-rasamrta-sindhu stress the absolute need for all sadhakas to receive diksa from a bona fide spiritual master. Sri Rupa Gosvami mentions surrendering to and taking diksa from a spiritual master (guru pada asraya, Krishna diksa adi siksanam) as the first two of the sixty-four essential limbs (angas) of sadhana-bhakti.

All the eternal associates of Sri Caitanya Mahaprabhu have followed this process of taking diksa and chanting Hare Krishna along with various diksa mantras. Even Srila Haridasa Thakura, though crowned the namacarya, took diksa from Sri Advaita Acarya according to Advaita Prakash. The duty of the spiritual master is purify and deliver his disciples to prema-dhama Sri Vrndavana by giving them appropriate mantras, mercy and spiritual instructions (diksa and siksa).

Some points have been repeated in the above article for two reasons: Firstly, to stress the importance of receiving diksa. And secondly, to help everyone clearly understand the harmonious relationship between diksa mantras and the Hare Krishna maha-mantra. May everyone perfect their mantra and nama sadhana at attain the wonderful sweet fruit of Krishna prema, and Radha-Madhava’s eternal seva in the kunja vanas of Vraja Dhama.

Excerpt from Gayatri Mahima Madhuri

Sri Harinama Prabhu ki jai!

Jai Jai Sri Radhe!