Tag Archive for: Gayatri Mahima Madhuri

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Mantra, Nama and Need for Diksha- part one

By Mahanidhi Swami

The sastras repeatedly stress the incredible power of chanting Krishna’s holy names. Harinama, even without diksa, or any preliminary rites of purification immediately produces results as soon as it contacts the tongue, “The Hare Krishna maha-mantra is so amazingly powerful that it gives fruit as soon as it touches the tongue. This mantra removes great sins that cannot be destroyed byyajna, tapa, dana, or other means. It is freely available and can be chanted by anyone, anywhere, at any time. Unlike other mantras, the chanting of the Hare Krishna maha-mantra does not depend upon diksa, proper behavior, or rituals of purification.” (Padyavali 29)

Despite the astonishing potency of harinama, according to Sri Jiva Gosvami, one must still follow mahajanas like Narada Muni who first took diksa and then worshiped their beloved Deities. Without accepting mantra diksa from a spiritual master one cannot awaken his relationship with the Supreme Personality of Godhead as a servant, friend and so on. Only Sri Guru can establish one’s eternal relationship with Krishna.

Sri Caitanya Mahaprabhu, His followers, and all of the Gaudiya Vaisnavas down to the present day have honored this tradition. Besides chanting the Hare Krishna maha-mantra. Lord Caitanya, Lord Nityananda and Sri Advaita Acarya all took mantra diksa from a bona fide spiritual master. To remain on the path of vaidhi-sadhana one needs only the Hare Krishna maha-mantra.

In order to progress on the platform of raga-marga and eventually serve Krishna’s eternal vraja-lilas one must receive diksa mantras such as the Kama-bija, Gopala-mantra and Kama-gayatri. The Hari-bhakti-vilasa explains that these mantras are absolutely necessary for internal worship through meditation and for external worship of the arca-vigraha of Radha-Krishna.

The Hare Krishna maha-mantra is the nama atmika, the very life of Gopala-mantra and Kama-gayatri. The holy name of Krishna is the original mantra vibrating in the spiritual world of Goloka Vrndavana. These mantras (Gopala-mantra, Kama-gayatri) and other Vedic mantras have life because different names of Krishna are within them. Sripada Madhvacarya explained that the Vedic mantras used in demigod worship have potency because they contain secondary names of Krishna (gauna-nama).

In reality, mantras like om namo sivaya and others which are used to petition various demigods are indirectly glorifying Krishna. The word sivaya for example means “all-auspicious.” Indeed, everything about the Supreme Lord Krishna is completely auspicious. Besides that, it is Sri Krishna alone who invests the demigods with their marvelous powers.

Of all mantras, Krishna’s holy name is the most important. Sri Jiva Gosvami says Gayatri-mantra i.e. Kama Gayatri has value because it contains Krishna’s names within it. Being full and complete (nitya mukto, purna suddho), the holy name can give everything required. The Gayatri mantra, however, is accepted to improve one’s worship of the holy name.

The material world is a perverted reflection of the pure spiritual realm. In the spiritual world the Hare Krishna maha-mantra is at the top, but it becomes reflected in the material world as the mantra Om. The mantra Om is seen throughout the Vedas, and the other Gayatri mantras are found in the Smrtis. Then later in subsequent Vedic literatures the Hare Krishna maha-mantra becomes manifest. Because of the maha-mantra’s seeming obscurity, the smarta brahmanas do not consider chanting Hare Krishna as important as chanting the Vedas and the Gayatri mantras. In reality, however, chanting the Hare Krishna maha-mantra is the very essence of all the Vedas.

Excerpt from by Gayatri Mahima Madhuri

Jai Gopala! Jai Sri Krishna!

Jai Jai Sri Radhe!

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Brahma-gayatri and Hare Krishna Maha-mantra

By Mahanidhi Swami

The Brahma-gayatri, om bhur bhuvah svah tat savitur varenyam… is certainly a most powerful and purifying mantra available to the fortunate few. However, the pancharatrika diksha mantras and the Hare Krishna maha-mantra are supremely powerful, and they are available to everyone irrespective of one’s caste, creed, country, color or gender. Now let’s examine the power of the famous Gopala or Krishna mantra and the universally all inclusive Hare Krishna maha-mantra.

Sri Chaitanya Mahaprabhu said (Cc.Adi 7.73): “Simply by chanting the Gopala or Krishna mantra one will be delivered from material existence. But by chanting the Hare Krishna mantra one will get the lotus feet of the Lord,” Krishna mantra haite habe samsara mocana, Krishna nama haite pabe Krishnera carana.

The Hare Krishna maha-mantra is perfect, independent, and completely pure. It requires no samskaras or initiation process to be effective. Anyone can chant this mantra whether he is qualified or not. There is unlimited power in the Hare Krishna maha-mantra. Even without a guru, initiation, sadhu sanga or anything else one could still attain Krishna-prema by chanting Hare Krishna.

By staunch faith in God, sadhu-sanga, and purity of heart acquired in a previous life, a person can attain Krishna-prema just by sitting down and chanting Hare Krishna. However, such an individual may be one out of a million. Generally, due to ignorance, aparadhas, anarthas, mental impurity, and severe lack of faith one needs training, encouragement, and association with .an advanced devotee to attain perfection in chanting the Hare Krishna mantra.

The initiation process involved in taking the Hare Krishna maha-mantra means that one accepts the shelter of a bona fide spiritual master. Receiving the guru’s mercy, the disciple is guided safely and quickly on the path of spiritual perfection. Gaurkisora dasa Babaji said one can realize his svarupa just by chanting the Hare Krishna maha-mantra.

Srila Prabhupada encourages us all by saying, “The conditioned souls are engaged in a struggle for existence. Simply by chanting the Gayatri mantra, one can be delivered. Usually only brahmanas and demigods are allowed to chant this mantra. In Kali-yuga, everyone is in a very difficult position. Only a powerful mantra can deliver one from the dangers of this age. Therefore the Supreme Personality of Godhead, in His incarnation as Lord Caitanya, gives us the Hare Krishna mantra.” (SB 8.6.15 p.)

“The whole thing is that Sridhara Svami is giving stress very strongly that you can simply chant Hare Krishna mantra without undergoing any ritualistic ceremonies. Madhavendra Puri has composed a nice verse wherein he says, ‘My dear Gayatri mantra, I offer you my respects, but no more I can chant the Gayatri mantra.’ Taking bath early in the morning is a good recommendation for spiritual advancement. But Madhavendra Puri also said, ‘Now I am unable to execute this order. Please excuse me.’ In this way he has described in many ways. At last he concludes that, ‘I shall sit down somewhere underneath a tree, and simply remember Govinda’s name. That is sufficient. Yes.’ He says, ‘Please excuse me, please excuse me. Please excuse me.'” (SPT 18/2/71)

(Excerpt from Gayatri Mahima Madhuri by Mahanidhi Swami)

Sri Harinama Prabhu ki jai!

Jai Jai Sri Radhe!

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Who is My Guru? Part one

By Mahanidhi Swami

When one becomes serious about spiritual progress in life he/she may seek a Guru to learn how to attain spiritual perfection. But who is my guru, what to look for, and how to choose which one among the thousands of divine preceptors gracing the planet?

From whom should one accept mantra–diksa? Let’s examine the shastras to determine the qualities of the Guru. The Kramadipika states that mantras should be taken from an uttama-mahabhagavata devotee of Krishna who knows the shastras and the Vaisnava siddhanta.

The Bhaktavali says that a qualified guru should be pure in his dealings and saintly in character. He should be free from anger, pride and all material desires. He must be learned in Vedic shastras, speak sweetly, possess a handsome appearance, be full of compassion and do good to others. He should be peaceful, worship Radha and Krishna, be fully engaged in Their service and attached to chanting harinama.

The Visnusmrti says that a spiritual master who demands fame, wealth, and comforts from the disciples is not worthy to be calledguru. The spiritual preceptor should have the twenty-six qualities of a devotee, be free from material desires, absorbed in pure devotional service of Krishna, and capable of destroying the disciple’s doubts by speaking with full logic and reason.

The Tattvasagar states that mantra–diksas hould never be taken from a person who is idle, greedy, or attached to sense gratification.

In the following entry, based on all our research about Guru tattva, we present a summary of what qualities to look for in choosing a spiritual master.

Firstly, you should select a Guru who is fixed in brahman (brahma-nistham). He is a realized soul who dispels ignorance. He is simple, honest, humble, serene, free from false ego, and ever united with God. Lust, anger, greed, envy, arrogance and infatuation (the six enemies of conditioned souls) have been totally converted into love, compassion, benevolence, auspiciousness, selfless action, and forgiveness. You should see in your savior that he is the embodiment of all the great virtues.

Sri Guru knows and lives the spirit of the shastras. He follows and respects the masters of the past, and though upholding the tradition, gives new meaning to it. He is the light showing the way and he lives in the highest plane of Krishna consciousness.

Sri Guru is one with the desire of Lord Sri Krishna and he acts accordingly. He strictly follows the exemplary path ofpure bhakti dharma. He is the compassionate father and benevolent mother of his disciples. He shows his love to all including plants, animals, and inanimate objects.

Sri Guru lives to serve Sri Hari, Sri Guru, the Vaisnavas and the whole planet! He teaches and practices what he preaches. He lives and loves for the sake of the Supreme Lord Sri Krishna. His words are wisdom. Sri Guru is child-like and always happy, for he is fixed in remembering the lotus feet of his Guru and Radha and Krishna.

Dualities do not affect Sri Guru. Heat and cold, pleasure and pain, loss and gain are one and the same. Controlled in body, mind, and speech, Sri Guru delights independent of any object. He has no prejudices, nor does he divert His mind from the Divine to judge others. Saving people from illusion, suffering and sin, he lovingly guides, befriends, and protects them.

The benevolent Guru blesses all by offering them the treasure of Krishna bhakti. Pure love of God emanates from every pore of his body. Within himself Sri Guru enjoys a constant festival of bliss relishing his eternal seva to Radha-Krishna in the divine realm of Vrindavana. And he gives this bliss and perfection to all who seek.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Sri Guru Charana Padma ki jai!

Jai Jai Sri Radhe!

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Who is My Guru? part two

By Mahanidhi Swami

Each and every Guru, be they vartma pradarshaka, siksha or diksha, is an extraordinary and special personality. If we are connected with any of these guardians of Divinity, we are fortunate and should be very grateful and always remain loyal.

To further understand how to select a spiritual master, Srila Sanatana Goswamipada describes two types of Gurus; the regular and the exceptional. Both Gurus have extraordinary divine attributes and are qualified to be one’s spiritual master.

In Srila Sanatana Goswamipada’s terminology, however, he says one type of Guru has exceptional qualities (vishesha-guna), and thus he would be the best and preferred choice. But both types of Gurus are fully capable of guiding and liberating their disciples.

In Hari-bhakti-vilasa (#1), Srila Sanatana Gosvami describes both the “ordinary”, which are actually rather rare and extra ordinary, and the special characteristics (vishesha-guna) of a bona fide spiritual master.

Ordinary Characteristics:

“The spiritual master is learned in theVedasandbhakti-sastraslike theSrimad Bhagavatam. He destroys the doubts in his disciples, and fills them with faith. He understands Kṛṣṇa’s glories as the benefactor of His devotees, the protector, and so on. Because of his firm faith and worship of Bhagavan Sri Krishna he has realized the Supreme Personality of Godhead. Because of his purity and surrender he has received Kṛṣṇa’s mercy potency (krpa-shaktimurti). Thus the spiritual master is empowered to infuse mercy into his disciples and bring them along the path ofbhakti.

“He has attained the grace of his own guru by being similarly devoted to his guru’s lotus feet. He is completely peaceful and fully surrendered to Kṛṣṇa-bhakti. He has offered his heart to Kṛṣṇa. His body is free from disease or invalidity. He had controled his senses, and has defeated the six enemies headed by lust, anger, greed, envy, madness, and illusion. He has been blessed bysadhus, knows the immaculate path of theVedas, and is in constant transcendental consciousness (brahma nistha). Through his devotion he is deeply attached to Kṛṣṇa.” (HBV 1.32-35)

Exceptional Characteristics:

“A guru who is born in a pure family; who is sinless and faultless himself; who is well-behaved, belongs to a particularasrama, free from anger, knows the Vedasand all other scriptures, has faith, does not find faults, speaks affectionately, is young, nice to behold and smartly dressed, engaged in the welfare of all living entities, nonviolent, intelligent, prideless, satisfied, grateful, pure-hearted and merciful, able to judge transcendental truths, endowed with parental love, expert in puja of the Supreme Lord, affectionate towards his disciples, able to punish and reward, and who knows all kinds of arguments and counter-argument – is an ocean of glories.” (HBV 1.38-41)

Any devotee who is endowed with such attributes, and filled with parental love for his disciples can act as a bona fide guru. Such a spiritual master is able to destroy the various obstacles in a disciple’s bhajana, bless him with prema, and deliver him to the lotus feet of Radha and Kṛṣṇa.

On behalf of all my friends, I sincerely pray to the Samasti Guru, Bhagavan Sri Krishna that everyone will benefit from these descriptions on choosing a Guru, and soon be blessed with the greatest fortune of your life: diksha from a genuine Sad Guru.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Sri Guru Krpa hi kevalam!

Jai Jai Sri Radhe!

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What is Upanayanam?

By Mahanidhi Swami

The word Upanayanam means adjacent to, supplemental to the eye, or keeping one close by. Upanayanam is the eye of spiritual knowledge, or the vision induced by proper initiation into the Gayatri.

The term Upanayanam is connected with the Vedic gurukula tradition wherein the preceptor would keep his students close by in order to train them in Vedic rites and impart religious teachings. The Upanayanam is usually done by the acarya during adolescence. Traditionally, a brahmana boy would receive Upanayanam from the family guru. Those not born in brahmana families did not get it.

There are three types of brahmanas: 1) Dvijas—those initiated with Brahma-gayatri but devoid of Vedic knowledge; 2) Vipras— those initiated with Brahma-gayatri who have studied the Vedic knowledge; 3) Vaisnavas—those initiated with Brahma-gayatri who have realized the purpose (vedanta) of Vedic knowledge, to know and serve Lord Visnu or Sri Krishna, the Supreme Personality of Godhead. Of the three, the Vaisnava Brahmana is considered the highest and most worthy recipient of charity.

Upanayanam is the most important samskara because it makes one eligible to chant the Vedas and perform Vedic rites, homas, yajnas, marriages, etc. Upanayanam is also known as brahmopadesa because the acarya teaches (upadesa) the newly initiated disciple how to realize brahman.

The Upanayanam is a major samskara or purificatory rite of life. In this ceremony a young boy is initiated into spiritual knowledge by the guru (traditionally the father) who gives the child the Brahma-gayatri mantra, defines its meaning, and explains the method of chanting. At this time, the boy takes the dress of a brahmacari, accepts the upavlta (sacred thread), and begins learning the duties of a civilized man. After completing his spiritual education the celibate boy may take up household life.

Since He was born in a brahmana family, Lord Caitanya also accepted Upanayanam and received the Brahma-gayatri. Later He took diksa from Isvara Puri and received the ten-syllable Gopala-mantra. The ten-syllable Gopala-mantra is generally given only to born brahmanas, but the eighteen-syllable Gopala-mantra mentioned in the Brahma-samhita is open to everyone.

Upanayanam is a Vedic samskara wherein one receives the Vedic mantra known as Brahma-gayatri. The word upa means near, and nayanam means leading near the teacher. Upanayanam then is a process that brings the student closer to the teacher, who in turn brings him closer to God by giving him transcendental knowledge. The first birth is the seminal birth. Upanayanam and Brahma-gayatri are the second birth (dvija).

One book we read gave the following esoteric explanation of why Upanayanam is called the second birth. In the first birth a baby is born from the virya (semen or vital energy) of the father which is dissipated downwards below the navel into the mother’s womb. In the second birth, however, the spiritual progeny (jnanaputra) are produced by the spiritual father (Vaisnava acarya) who has retained his virya and drawn it upward (rather than dissipating it downwards) from the navel region. The virya, conserved through celibacy, rises up to nourish the brain and gives spiritual purity and enlightenment.

The acarya then passes this vital force of purity onto the disciple by elevating him to the brahminical platform by giving him his second birth. Upanayanam is called the second birth because by this samskara one attains a spiritual regeneration with the guru or acarya acting as the father and Savitr, or Gayatri Devi, as the mother.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Gayatri Mata ki jai! Brahmana Bhu Devas ki jai!

Jai Jai Sri Radhe!

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Meaning of Mantra

By Mahanidhi Swami

For success in chanting any mantra, one must engage his senses, mind and heart. Mantra chanting demands complete absorption of our entire being. Expectation and visualization also play a key role in bringing perfection.

In the tika to Sri Brahmaji’s Samhita (v. 60), it says, “He who cultivates the preliminary devotional activities anxiously keeping in view that realized state of devotion can alone attain to that object of all endeavor. None else can have the same.”

This important quote from Brahma-samhita shows that the eager and conscientious devotee must always keep the goal (prayojana) of Krishna-prema in his mind and heart. One should never lose sight of the meaning and purpose of his life. And we should try to see that meaning in all our words, actions, and meditations.

The Gayatris (Guru, Gaura, Kama) and the Gopala-mantra direct one into Vrndavana. According to the Gayatri one chants and his understanding of it, he will enter a specific spiritual planet either Vaikuntha or Goloka Vrndavana.

Srila Sanatana Goswamipada explains this point, “One day Gopa-kumara’s gurudeva said. The Gopala-mantra will fulfill all your desires. Because the chanting of this diksa-mantra will fulfill all your desires, if you desire to attain Krishna, this mantra will also fulfill that desire. Always think of His beautiful Syamasundara form. His transcendental qualities and pastimes. If you do this, this mantra will fulfill your desire to get Krishna.” (Brhad-Bhagavatamrta)

Vyasacarya Vrindavana Dasa Thakura, said, “As the devotee meditates on the Lord, so the Lord manifests that form to a devotee. The Lord gives His servants the power to sell Him to others.” (CB Madhya 23.465)

Sri Brahmaji said, “0 my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.”

“The statement here that the Lord manifests Himself before the devotee in the form in which the devotee likes to worship Him indicates that the Lord becomes subordinate to the desire of the devotee—so much so that He manifests His particular form as the devotee demands. This demand of the devotee is satisfied by the Lord because He is pliable in terms of the transcendental loving service of the devotee. This is also confirmed in Bhagavad-gitd (4.11): ye yatha mam prapadyante tams tathaiva bhajamy aham.” (SB 3.9.11 v. & p.)

Besides concentrating on the meaning of the mantra and its component words, one must correctly pronounce each word to insure the proper result. In order to concentrate on the meaning of the Gayatri mantras, one may break the mantras into sections and pause for a moment between sections. For example, the Gopala-mantra: breaks after klim—Krishnaya—govindaya—gopi-janavallabhaya—svaha—. Kama-gayatri breaks after kim—vidmahe—dhimahi— pracodayat—.

These breaks for meditation correspond with the three divisions of sambandha, abhidheya, and prayojana. The technique is to combine the meaning of the words (vidmahe, dhimahi, prayojana) with their accompanying concepts (sambandha, abhidheya, prayojana) while meditating on each section of the mantra. This reflective process will quickly yield results.

In the following entry, Srila Prabhupada reiterates the need to follow a system of chanting and meditation to attain mantra chanting success: “Of course, those who are actually following the rules and regulation of Gayatri mantra will gradually come to the spiritual understanding. But not by official chanting. That will not help. [you cannot just think], “Because I have got the Gayatri mantra, oh, burble bura burra…” (Srila Prabhupada makes sound) Finish. Not like that. Don’t cheat yourself. Try to understand.” (SPT 26/11/72)

(Excerpt from Gayatri Mahima Madhuri by Mahanidhi Swami)

Mantra artha and dhyana ki jai!

Jai Jai Sri Radhe!

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Gaudiya Pancharatrika Diksha – Part One

By: Mahanidhi Swami

Diksha mantras are chanted daily as a form of meditation, praising the Ishta-Devata, and calling out for mercy.

Within the Gaudiya Vaisnava tradition most all the Gurus initiate disciples with the ancient pancharatrika mantras of Gopala (Krishna) mantra and the Kama Gayatri. In addition, other mantras and gayatris are given for Sri Guru, Gauranga, Pancha Tattva, Srimati Radharani, Yogamaya, etc.

The six Gosvamis of Vrndavana followed this process of giving pancharatrika diksha. And down to the present day, the Gaudiya Vaisnava acaryas are continuing to give diksha with the pancharatrika mantras and the Hare Krishna maha-mantra.

To qualify all classes of people for Gaudiya Vaisnava diksha, Gurus purify their disciples by performing five rites of purification called pancha samskaras, which will be described in our next article.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Gaudiya Vaisnava Diksha ki jai! Vrindavana Sad Goswamis ki jai!

Jai Jai Sri Radhe!

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Gaudiya Vaisnava Diksha- Part Two

By: Mahanidhi Swami

“The Sanskrit word diksha is formed of two syllables: di which comes from the root dan meaning to “give spiritual knowledge” (divya-jnana); and ksha from the root kshaya meaning “to destroy sinful activities.” Diksha is the process by which a conditioned soul attains transcendental wisdom and freedom from sin.” (Visnu-yamala)

Diksha is a process of spiritual initiation through which the guru imparts transcendental knowledge to the disciple. Diksha clears all previous bad tendencies and commitments. One begins a new life awakened in divine knowledge. By giving Diksha, Sri Guru mercifully slackens the bondage of maya, infuses transcendental energy into the disciple’s heart, and awakens an awareness of his eternal relationship with Sri Hari.

“Diksha is that religious undertaking which bestows divya-jnana or transcendental knowledge and destroys papa (sins), papa-bija (seed of sin), and avidya (ignorance) to the root.” (HBV) “Divya-jnana is transcendental knowledge contained within a mantra which reveals the form and identity of Supreme Lord (bhagavat-svarupa) as well as the knowledge of the sadhaka’s particular relationship with the Lord (sambandha-jnana).” (Bhakti-sandarbha, anuc. 283)

By giving the Gopala-mantra (Krishna-mantra) the spiritual master dispels the jiva’s aversion toward the Lord, and directs his attention toward serving Him. He gives the disciple transcendental knowledge about the Supreme Lord, the living entity, and the illusory energy. By this knowledge the disciple’s sins and ignorance are all destroyed to the root. The procedure of Diksha is not completed in one day; rather, it starts from the day of initiation.

Sri Radha describes how one day in Goloka Vrndavana, Gopinatha’s coveted flute took mantra diksha: Srimati Radharani said, “My dear friend the flute, it appears that you have been born of a very good family, for your residence is in the hands of Sri Krishna. By birth you are simple and are not at all crooked. Why then have you taken initiation into this dangerous mantra that enchants all the gopikas of Vraja?” (Cc. 3.1.162)

The next article will describe how to find and choose a Guru.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Gaudiya Vaisnava Pancharatrika Diksha ki jai! Sri Gurudeva ki jai!

Jai Jai Sri Radhe!