Tag Archive for: PerfectionInChanting

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Meaning of the Maha-mantra by Sri Jiva Gosvami

Mahanidhi Madan Gopal Das

Hare–The enchanting beauty of Sri Kṛṣṇacandra steals the minds of all. But Srimati Radhika captivates the mind of Syama with Her alluring matchless cleverness. Therefore, She is known as Hara or Hare in the vocative case.

Kṛṣṇa–By His youthful beauty and the sweet sound of His flute, Sri Kṛṣṇa, who is decorated with the most charming qualities, attracts Srimati Radhika. Therefore, He is known as Kṛṣṇa.

Hare–The exalted devotees say that Sri Kṛṣṇa kidnapped doe-eyed Radhika and took Her to a secluded kunja within the rasa mandala. Therefore, Radhika is known as Hara (Hare in the vocative).

Kṛṣṇa–When Kṛṣṇa sports with Radhika, the splendid dark blue effulgence that emanates from His limbs makes shiny gold appear like blue sapphires. Therefore, He is known as Kṛṣṇa.

Kṛṣṇa–To fulfill the desire of Radhika, Sri Hari manifested Syama-kunda in the forest near Govardhana, and then pulled all the holy places there. The learned ones who know this secret call Him Kṛṣṇa.

Kṛṣṇa–Although He bewilders the world with His pastimes in the groves beside the Yamuna, Sri Hari is totally enthralled by the unparalleled love of Sri Radhika. For this reason, intellectuals call Him Kṛṣṇa.

Hare–When Kṛṣṇa killed the Aristasura demon, Sri Radha loudly chanted, “Hari! Hari!” Consequently She is known as Hara (Hare in the vocative).

Hare–Due to excessive love, Sri Radhika sometimes loudly sings the pastimes of Kṛṣṇa, and other times She sings in soft indistinct tones. Learned rasikas, therefore, call Her Hara (Hare in the vocative).

Hare–When intense ecstasies overwhelm Kṛṣṇa, He sometimes drops His flute in the forest of Vrndavana. At such times, Radhika snatches the flute, and therefore, She is called Hara.

Rama–Sri Kṛṣṇa is known as Rama because He enjoys with Radhika in the kunjas of Govardhana.

Hare–The most merciful Sri Radha destroys (hati) the miseries of the devotees, and daily bestows inner joy (rāti). Thus, She is called Hara (Hare in the vocative).

Rama–The minds of the devotees who worship Kṛṣṇa always float in the topmost ocean of bliss. Thus that beautiful dark blue form of Kṛṣṇa is called Rama.

Rama–Sri Radha pleases Sri Hari in the flower cottages with Her unprecedented love. Because He gives unlimited pleasure to Radha during Their confidential pastimes, He is known as Rama.

Rama–Seeing the Vrajavasis crying loudly in fear of the forest fire, Sri Kṛṣṇa effortlessly swallowed it. For this reason, Kṛṣṇa is known as Rama, because He pleased the Vrajavasis by rescuing them, and because He always arranges for His devotees to enjoy with Him.

Hare–Sri Kṛṣṇa went to Mathura to kill Kamsa and other miscreants. By Her desire to enjoy intimate pastimes with Kṛṣṇa, Sri Radhika brought Kṛṣṇa back to Vrndavana. Thus, Radhika is known as Hara.

Hare–When Sri Kṛṣṇa returned to Vrndavana, He removed all the sufferings of the Vrajavasis. He is known as Hari (Hare in the vocative) because He captivated Radhika’s mind by His wonderful pastimes.

An excerpt from the book Art of Chanting

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Meaning of the Maha-mantra by Gopala Guru Gosvami

Mahanidhi Madan Gopal Das

Gopala Guru Gosvami, a disciple of Vakresvara Pandita and the guru of Dhyanacandra Gosvami, lived five hundred years ago in Jagannatha Puri where He regularly associated with Sri Caitanya Mahaprabhu. The following is a translation of his commentary on the Hare Kṛṣṇa maha-mantra:

Hare–Just as fire automatically burns an object on contact, the transcendental name of Hari takes away (harati) or burns up all the sins of materialistic people. It removes (harati) all ignorance and reveals the transcendental, blissful form of the Lord. Hari means that dazzling personality who attracts (harati) the minds of everyone in the universe when they hear about His divine qualities. Hari’s ever-youthful sweet, beautiful form enchants the mind of millions of kamadevas (Cupids). The vocative form of Hari is Hare.

The word Hare also indicates Hara or Srimati Radhika, the daughter of Vrsabhanu, who steals (harati) the mind of Hari during the rasa dance by Her beautiful form and affectionate love. The vocative form of Hara is Hare.

Kṛṣṇa–The word ‘Kṛṣṇa’ is composed of the root kṛṣ meaning all-attractive and na meaning supreme bliss. Combined they form the word ‘Kṛṣṇa’ which signifies the all-attractive, supremely blissful Supreme Personality of Godhead, Sri Kṛṣṇa. Nandanandana, Sri Govinda, who has lotus eyes and a dark blue complexion, is the only source of bliss for the Vrajavasis.

Rama–The word ‘Rama’ indicates “ramante” the embodiment of unlimited pleasure. Sri Kṛṣṇa, who is the topmost expert in loving affairs and the worshipable Deity of amorous pastimes, always enjoys Radha. He is therefore called Rāma (Rādhāramaṇa Rāma).

Lord Siva said, “Hey Parvati! All sins flee from the body just by pronouncing the first syllable of the word “Rama” (ra). And upon chanting the syllable (ma), the door of the mouth closes to prevent their reentrance.”

Hare–Because Radha steals the mind of Kṛṣṇa, She is called Hara (Hare in the vocative).

Kṛṣṇa–Because Kṛṣṇa attracts Radha’s mind, He is called Kṛṣṇa.

Hare–Because Radha takes away Kṛṣṇa’s modesty, sobriety and patience, She is called Hara.

Kṛṣṇa–He whose attraction makes Radhika lose all Her shyness and patience is called Kṛṣṇa.

Kṛṣṇa–Wherever Sri Radha stands or goes, She sees Kṛṣṇa touching Her, forcibly pulling Her bodice and attracting Her. Therefore He is known as Kṛṣṇa.

Kṛṣṇa–By playing His seductive flute, He pleases Radhika and draws Her into the forest of Vrndavana. For this reason, He is called Kṛṣṇa.

Hare–In every direction Kṛṣṇa moves or stands, He sees Radha standing before Him. For captivating Kṛṣṇa’s consciousness in this way, Radhika is called Hara (Hare in the vocative).

Hare–Because Radhika takes Kṛṣṇa away by forcing Him to meet Her in a secret place, She is addressed as Hare.

Hare–Sri Radhika forcibly attracts Sri Kṛṣṇa into the forest of Vrndavana. Therefore, She is called Hara (Hare in the vocative).

Rama–Kṛṣṇa’s smile, glance and laughter delight the heart of Radha. For this reason, Kṛṣṇa is called Rama.

Hare–The association of Sri Radha makes Kṛṣṇa immediately lose His patience and composure. For this, She is known as Hara (Hare in the vocative).

Rama–Sri Kṛṣṇa enjoys Srimati Radharani by kissing, embracing and touching Her breasts. Thus He is called Rama.

Rama–Kṛṣṇa enjoys conjugal pastimes with Sri Radha by making Her play the dominant role in love. Therefore, Kṛṣṇa is known as Rama.

Rama–Because Kṛṣṇa repeatedly enjoys such love sports, He is called Rama.

Hare–At the end of the rasa dance, Radhika captures Kṛṣṇa’s mind and goes away. Thus She is addressed as Hara (Hare in the vocative).

Hare–Kṛṣṇa also captures Radhika’s mind after the rasa dance and goes away. For this, He is called Hari (Hare in the vocative).

An excerpt from the book Art of Chanting

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Meaning of the Maha-mantra from Hari-bhakti-vilāsa

Mahanidhi Madan Gopal Das

 

Hare–O Rādhe, please attract my mind and free me from material bondage.

Kṛṣṇa–O Kṛṣṇa, please attract my mind by pulling it to You.

Hare–O Rādhe, captivate my heart by showing me Your incomparable sweetness.

Kṛṣṇa–O Kṛṣṇa, purify my mind with knowledge about devotional service given by Your pure devotee.

Kṛṣṇa–O Kṛṣṇa, give me steadiness to appreciate Your transcendental name, form, qualities and pastimes.

Kṛṣṇa–O Kṛṣṇa, may I develop a taste for serving You.

Hare–O Rādhe, please make me qualified for Your service.

Hare–O Rādhe, please make me eligible to relish Your transcendental name, form, qualities and pastimes.

Hare–O Rādhā, please instruct me how I can serve You.

Rāma–O Kṛṣṇa, let me hear of Your intimate pastimes with Your beloved Rādhārāṇī.

Hare–O Rādhe, please reveal to me Your pastimes with Your beloved Mādhava.

Rāma–O Kṛṣṇa, please reveal to me Your pastimes with Your beloved Śrīmatī Rādhikā.

Rāma–O Kṛṣṇa, please engage me in remembering Your sweet name, form, qualities and pastimes.

Rāma–O Kṛṣṇa, please make me qualified for Your service.

Hare–O Rādhe, having accepted me as one of Your maidservants, please enjoy me as You like.

Hare–O Rādhe, I beg You to be pleased with me.

An excerpt from the book Art of Chanting

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Acaryas’ Meaning of the Maha-mantra

Mahanidhi Madan Gopal Das

The sastras state that chanting mantras and harinama will not give the full benefit unless one knows the meanings of the mantras. One may derive the results of bhukti (sense enjoyment) or even mukti, but he will not attain krṣṇa-prema. While chanting japa a progressive devotee will always try to remember the meanings of the maha-mantra given by the great acaryas like Gopal Guru Gosvami, Sri Sanatana Gosvami, Sri Jiva Gosvami, Sri Raghunatha Dasa Gosvami, Visvanatha Cakravarti Thakura, Srila Bhaktivinoda Thakura and Srila Prabhupada. Conceptions of the mahā-mantra vary according to the different levels of spiritual consciousness. Each devotee will develop a personal conception of the Hare Kṛṣṇa mahā-mantra based on the instructions of his spiritual master and his own realizations.

Ṭhākura Bhaktivinoda confirms this point: “Those on the bhāva platform may discover their own particular mood within the Hare Kṛṣṇa mahā-mantra, and taste rasa in every līlā.” (Harinama-cintamani)

This section presents bonafide transcendental conceptions of the Hare Kṛṣṇa mahā-mantra, which may reflect the reader’s existing conception, or create and inspire a new idea. In this japa technique, one chants the maha-mantra while meditating upon the different meanings given here.

An excerpt from the book Art of Chanting

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Union and Separation in the Maha-mantra

Mahanidhi Madan Gopal Das

There are three ista devas in the Hare Kṛṣṇa maha-mantra: Radha, Kṛṣṇa and Prema.

Hare Kṛṣṇa–means Radha-Kṛṣṇa together, united in love. They continually relish a unique type of inconceivably powerful, all-attractive, unlimitedly sweet love known as madhurya-prema. This prema binds Radha and Kṛṣṇa with its immense magnetic force. Radha-Kṛṣṇa relish this extraordinary prema in its highest expression. The living entities can also taste this wonderful madhurya-prema by assisting the meeting of the Divine Couple. Hare Kṛṣṇa, Hare Kṛṣṇa.

While chanting the maha-mantra one should deeply contemplate the pure beauty, taste and sweetness of the prema that forcefully pulls Hare (Radha) toward Kṛṣṇa and Kṛṣṇa toward Radha. Hare Kṛṣṇa-Hare Kṛṣṇa. Try to feel and understand this prema. Fervently pray for the day when Radha-Kṛṣṇa will bestow vraja-prema upon us. Hare Kṛṣṇa, Hare Kṛṣṇa.

Kṛṣṇa Kṛṣṇa–means Radha is separated from Kṛṣṇa. Missing the splendid taste of His prema, Radha cries out, “Kṛṣṇa! Kṛṣṇa! Where is Kṛṣṇa? Where can I find Kṛṣṇa?”

While chanting the maha-mantra one should remember Sri Caitanya Mahaprabhu, absorbed in radha-bhava and crying out, “Kṛṣṇa Kṛṣṇa Kṛṣṇa Kṛṣṇa Kṛṣṇa Kṛṣṇa Kṛṣṇa He!” May we unite Radha with Kṛṣṇa by the purity of our service attitude toward the holy name. Kṛṣṇa-Kṛṣṇa.

Hare Hare–means Kṛṣṇa is separated from Radha. Missing the deliciously sweet taste of Her love, Kṛṣṇa cries, “Hare! Hare! Where is Radha? Where can I find Radha?” May we unite Kṛṣṇa with Radha by the purity of our service attitude toward the holy name. Hare-Hare.

Hare Rama–Hare means Radha the Ramani, the most beautiful, charming young lover who perfectly pleases Kṛṣṇa in unlimited ways. Rama means Radha Raman Kṛṣṇa who is perfectly expert in delighting Radha. Hare Rama Hare Rama–United again, Radha-Madhava’s madhurya prema overflows with an especially exuberant taste enhanced and nourished by Their recent separation. Hare Rama Hare Rama.

Rama Rama–means that Ramani Radha is again painfully separated from Her beloved Radha Raman Kṛṣṇa. Radha cries out, “Rama! Rama! Where is Rama? Where can I find My Raman?” Rama-Rama.

Hare Hare–means Kṛṣṇa tortured in separation from His beloved Radha. Feeling totally empty without Her, Kṛṣṇa cries out, “Hare! Hare! Where is Radha? Where can I find My Ramani?” Hare-Hare.

Thus vraja-prema compels Radha-Kṛṣṇa to continually experience union and separation in Their amorous pastimes within the Hare Kṛṣṇa maha-mantra. One should chant the maha-mantra with complete submission, the utmost humility, and a pure service attitude. By sincerely praying for the causeless mercy of Radha-Govinda, the maha-mantra may someday reveal these sublime truths and bestow the precious treasure of vraja-prema.

An excerpt from the book Art of Chanting

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Aisvarya-bhava Conception of the Maha-mantra

Mahanidhi Madan Gopal Das

Hari: The Supreme Lord Hari who destroys the three-fold afflictions (adhyātmika, adhidaivika and adhibhautika), and millions of sins from unlimited births of devotees who remember Him.

Kṛṣṇa: The word is made of two syllables: krs, which means all-attractive, and na, which means blissful. Kṛṣṇa is the fully blissful, all-attractive Supreme Lord of all.

Rama: The word Rama comes from ramante yogino anante, which means that yogis strive for eternal enjoyment by meditating on Him. Therefore, the Supreme Lord is known as Rama, the source of unlimited transcendental bliss.

An excerpt from the book Art of Chanting

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Sraddha to Prema in the Holy Name

Mahanidhi Madan Gopal Das

In Bhajana-rahasya, the sequel to Harinama-cintamani, Srila Bhaktivinoda Thakura systematically describes how a devotee can attain kṛṣṇa-prema. He says the Hare Kṛṣṇa maha-mantra consists of sixteen names in eight pairs. Each pair corresponds to one sloka of the Siksastakam, and to one or more of the devotional stages beginning with sraddha and ending with prema.

Hare Kṛṣṇa: The first pair of names ‘Hare Kṛṣṇa’ signifies subduing ignorance and performing harinama with faith. Chanting the holy name with faith removes all ignorance and forgetfulness of Kṛṣṇa. This is expressed in the first verse of Siksastakam–ceto darpanan marjanam. (Sraddha)

Hare Kṛṣṇa: The second pair of names ‘Hare Kṛṣṇa’ means that Kṛṣṇa’s names have all the power and potencies (nija sarva sakti) found in His personal form. By faithfully chanting the holy name in the association of pure devotees one develops attachment for bhajana. Such hari bhajana will destroy most anarthas and bring one to the platform of firm faith and steadiness. This pair of names represents the second sloka of Siksastakam: namnam akari bahudha nija sarva saktis. (Sadhu-sanga, Bhajana-kriya, Anartha-nivrtti)

Kṛṣṇa Kṛṣṇa: The third pair of names ‘Kṛṣṇa Kṛṣṇa’ indicates association with pure devotees and being fixed in faith throughout the day and night. In other words, one must be pure in his sadhana and strictly avoid association with materialists, antagonists, Mayavadis and the opposite sex. This pair of names represents the third sloka of Siksastakam: trnad api sunicena. (Nistha)

Hare Hare: The fourth pair of names ‘Hare Hare’ awakens unmotivated devotion along with a taste for nāma-saṅkīrtana. By chanting with faith and steadiness one begins to savor the taste of nama. One then loses all attraction for maya as described in the fourth sloka of Siksastakam: na dhanam na janam na sundarim. (Nama-ruci)

Hare Rama: The fifth pair of names ‘Hare Rama’ signifies increasing taste for suddha bhakti and smarana, remembering Kṛṣṇa’s vraja lila. This stage of attachment to Kṛṣṇa is described in the fifth sloka of Siksastakam: ayi nanda tanuja kinkaram. (Asakti)

Hare Rama: The sixth pair of names ‘Hare Rāma’ indicates chanting with intensely divine emotions that dissipate all material desires and attach one firmly to Kṛṣṇa. This state is described in the sixth sloka of Siksastakam: nayanam galad asru dharaya. (Bhava)

Rama Rama: The seventh pair of names ‘Rāma Rāma’ awakens the mood of separation (vipralambha bhava) in the heart of a devotee, and a strong desire to attain the service of Radha-Govinda in vraja madhurya-rasa. Serving Kṛṣṇa in the mood of separation is shown in the seventh sloka of Siksastakam: yugayitam nimesena caksusa pravrsayitam. (Vipralambha-prema)

Hare Hare: With the eighth pair of names ‘Hare Hare’ suddha sattva appears to fill the sadhaka’s heart with gopi-bhava. Following the mood of the Vraja-gopis, one attains the goal of life–prema seva of Radha-Kṛṣṇa throughout the eight divisions of the day and night. This state of perfection is described in the last sloka of the Siksastaka: aslisya va pada-ratam pinastu mam. (Sambhoga-prema).

An excerpt from the book Art of Chanting

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A Closed Door to Sins

Mahanidhi Madan Gopal Das

The word Kṛṣṇa is composed of two syllables: kṛṣ–which means the attractive aspect of the Lord, and ṇa–which refers to ananda, spiritual bliss. Thus the name Kṛṣṇa represents God’s most blissful all-attractive form. The Nirukti dictionary says kṛṣ means either “to draw” or “the complete existence,” and ṇa stands for “destruction.” The name Kṛṣṇa therefore, means “He who draws the conditioned souls to Him and annihilates their material existence.”

Srila Bhaktivinoda Thakura gives a brief description of the words Hare, Kṛṣṇa and Rama:

“Hare means Harā or Rādhā who steals the mind of Hari by Her unequalled love and affection. Kṛṣ means to attract, and ṇa means ultimate bliss. Kṛṣṇa is the embodiment of ultimate bliss. Rā means to drive out all sins, and Ma means a closed door that prevents sins from reentering. Rāma means the God of transcendental erotic līlā, who always enjoys loving pastimes with His eternal consort Śrīmatī Rādhikā.” (Sri Caitanya Siksamrta)

An excerpt from the book Art of Chanting

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Japa Means Radha Dasyam

Mahanidhi Madan Gopal Das

Srila Prabhupada said that chanting the maha-mantra means begging Radharani for engagement in Kṛṣṇa’s service. But Prabodhānanda Sarasvatī presents a slightly different conception of the mahā-mantra in the verse below. He explains that while chanting Kṛṣṇa’s names, Gauḍiyā Vaiṣṇavas will beg the Lord to engage them in the service of the lotus feet of His beloved Srimati Radhika. Of course, this is for those devotees who have realized and accepted the service of Rādhārāṇī (radha-dasyam) as their life and soul.

“By constant meditation upon Śrī Kṛṣṇa whose head is bedecked with a peacock feather, by chanting His sweet holy names, by serving His lotus feet, and by performing japa of His mantras, we anxiously aspire to obtain service at the lotus feet of Srimati Radharani. By constantly thinking in this way, and by Her causeless mercy, a deep spontaneous attachment will awaken toward Her lotus feet.” (Rādhā-rasa-sudhā-nidhi)

tavāsmi rādhikā-nātha karmaṇā manasā girā
kṛṣṇa-kānte tavaivāsmi yuvām eva gatir mama
śaraṇaṁ vāṁ prapanno ’smi karuṇā-nikarākarau
prasādaṁ kuru dāsyaṁ bho mayi duṣṭe ’parādhini

I am Yours, O Lord of Śrīmatī Rādhārāṇī, as are my actions, mind, and words. O Śrīmatī Rādhārāṇī, lover of Śrī Kṛṣṇa, I belong to You alone. O Rādhā and Kṛṣṇa, O ocean of mercy, You are my only shelter, and thus I take shelter of You. Although I am such a fallen offender, please be merciful to me and make me Your servant. (Pancaratra Pradipa)

An excerpt from the book Art of Chanting

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Effect of Japa with Meaning

Mahanidhi Madan Gopal Das

The method of chanting the holy name involves deliberating on the meaning of the syllables along with sincerely crying for the Lord. Success in any yoga system involving mantra meditation depends on remembering the meaning of the mantras being chanted. Patanjali stresses this point in the in the Yoga-sutra 1.28: “The sacred word Om connotes Isvara (Supreme Controller). One should chant japa of Om along with understanding its meaning (tad-japas tad-artha bhāvanam). Vyasadeva, the first commentator on the Yoga-sutra, says:

“The yogi who fully understands the relation between the word and the meaning must constantly repeat it, and habituate the mind to the manifestation therein of its meaning. The mind of the yogi who constantly repeats Om, and habituates the mind to the constant manifestation of the idea it carries, becomes one-pointed (ekagrata).”

For yogis of devotion, achieving the state of ekagatra, or one-pointedness of the mind, means to become absorbed in the transcendental sound of Kṛṣṇa’s holy name.

In Nāma Bhajana, Srila Bhaktivinoda Thakura tells how to become absorbed in chanting japa: “While chanting the name you should continuously remember Kṛṣṇa’s spiritual characteristics, and also explain the meaning of the name to your mind. While recollecting the meaning and form of the name you should pray to Kṛṣṇa with a piteous cry.

“This practice will attract the mercy of Kṛṣṇa, and lead you

forward on the path of devotion. The repeated remembrance of the meaning of the holy name will gradually purify the heart of all material contamination. Then the name will appear in person before the spiritual eyes of the devotee. When the svarūpa (personal form) of the name fully appears, it is identical with the blissful form of Lord Śrī Kṛṣṇa. The appearance of the svarūpa of the name is the appearance of the svarūpa of Lord Kṛṣṇa.

“The more clearly and purely that the name is visible, the more one’s bhajana will proceed in the presence of Kṛṣṇa’s svarūpa. At this stage of chanting the holy name, the three modes of nature quickly disappear, and Kṛṣṇa’s spiritual qualities (guṇa) appear in the heart of the devotee. While doing bhajana, if the devotee can see the happy union of the name, form and qualities (nāma, rūpa, guṇas) of Lord Śrī Kṛṣṇa, then by the grace of the Lord he will see the pastimes of Śrī Kṛṣṇa within his heart.” (Nama-bhajana)

The practice of remembering the meaning of the mantra with affection is also mentioned in Hari-bhakti-vilasa:

manaḥ saṁharaṇaṁ śaucaṁ maunaṁ mantrārtha-cintanam
avyagratvam anirvedo japa-sampatti-hetavaḥ (33)

To be attentive, purification of the heart is required. This means keeping silence and avoiding unfavorable talking. While chanting, one must affectionately remember the meaning of the mantra. Steadiness, patience, and attachment to chanting are all treasures of chanting.

An excerpt from the book Art of Chanting