Devoción
harekrsna
Jagadananda Das
Varios Autores
- Jiva Goswami aisvarya-mayi, madhurya-mayi, and yugala-smarana-mayi vyakhyas
- Gopala Guru Goswami's two vyakhyas, and
- Raghunath Das Goswami's description of Radharani's chanting of the Mahamantra in separation from Krishna (Sri-Harinamartha-ratna-dipika).
Jagat (2006-05-08)
The Lord is known as Hari because He takes away the sins and three types of suffering accumulated over millions of births, of those who remember him.
The root krish indicates the supreme attractiveness of the Lord, the suffix ëa indicates the supreme joy. Thus, the name Krishna indicates the Supreme Brahman who is the acme of these two characteristics.
The yogis take pleasure in the Supreme Self which is existence, knowledge and bliss absolute. Therefore that truth, known as the Param Brahman is also called Rama. (Rama-tapaniyopanishad, 1.6)
(2) The Lord's intimate qualities revealed in the Maha Mantra
The Lord is known as Hari because he takes away the ignorance of his devotees by revealing to them the actual nature of the Supreme Lord and his personal spiritual form.
Because she steals Krishna's mind, because she is the incarnation of Krishna's joy, Radha is also known by the name Harä.
The dark, lotus-eyed lord, the only master of the highest joy, who brings pleasure to Gokula, the son of Nanda, is known as Krishna.
Krishna is also known as Rama because the joys of conjugal life are the essence of his being, because he is the titulary deity of loving sports incarnate, and because he brings pleasure to Srimati Radharani.
(3) Remembering the Divine Couple through the Maha Mantra
Because he robbed the women of Vraja of their shame, their religious principles, their self-possession, and their pride, and through the playing of his flute drew them out of their homes and into the forest, he is known as Krishna.
Krishna is glorified by the name Rama because he constantly causes the Vraja cowherd women's minds and senses to enjoy the charms of his beauty.
Gopala Guru Goswami's explanation
of the Maha Mantra
(1)
Krishna! O Krishna, attract my mind.
Hare! O Hari! Capture my mind with the sweetness of your name, form and pastimes.
Krishna! O Krishna! Send me the association of your devotees who will purify my mind through instructions about your devotional service.
Krishna! O Krishna! Give me unflinching faith in your name, form, qualities and pastimes.
Krishna! O Krishna! Give me a taste for your name, form, qualities and pastimes.
Hare! O Hari! Make me worthy to engage in your service.
Hare! O Harä, Radha! Order me personally in the service you wish me to perform.
Hare! O Harä, Radha! Give me the opportunity to hear about your own favorite pastimes with your beloved Lord
Rama! O Rama! Give me the opportunity to hear about your own favorite pastimes with your beloved Radha.
Hare! O Harä, Radha! Give me the opportunity to see your intimate pastimes with your beloved Lord.
Rama! O Rama! Give me the opportunity to see your intimate pastimes with your beloved Radha.
Rama! O Rama! Engage me in hearing, chanting and remembering your name, form, qualities, pastimes.
Rama! O Rama! As I enter into those pastimes by the path of meditation, make me worthy to engage in your service.
Hare! O Hari! Please accept me and take pleasure from the service that I offer you.
Hare! O Hari! Take pleasure in me and enjoy with me.
Krishna! The Lord is known as Krishna because he attracts Radha's mind. Therefore I call out to him, O Lord! O Krishna!
Hare! Radha steals Krishna's sense of public shame and his self-possession. She steals everything of his and is thus known as Harä. I therefore call out to her, O Radhe! O Hare!
Krishna! He drags away all of Radha's sense of shame and her self-possession. Therefore I call out to him, O Lord! O Krishna!
Krishna. Wherever Radha is standing, or wherever she happens to be going, she thinks, Krishna is watching me, he is touching me, he is pulling on my bodice. He is pulling on me. I call out to him, O Lord! O Krishna!
Krishna! Then Krishna makes her feel a thrill of excitement as he pulls her to the woods. I call out to him, O Lord! O Krishna!
Hare! Wherever Krishna goes, wherever he is situated, he sees Radha in front of him, by his side, all around him. In this way she disturbs his mind. I call out to her, O Radhe. O Hare!
Hare! She once again steals Krishna away, making him come to her kunja. She is thus known as Harä. I thus call out to her, O Radhe! O Hare!
Hare! She once again steals Krishna away, making him come to her kunja. She is thus known as Harä. I thus call out to her, O Radhe! O Hare!
Rama! Krishna is known as Rama because he brings Radha pleasure with his joking words and his loving glances. I thus call out to him, O Krishna! O Rama!
Hare! She robs Krishna of the momentary self-control he is able to muster in her presence. She is thus known as Harä, and so I call out to her, O Radhe! O Hare!
Rama! Krishna delights in kissing Radha, in touching her breasts and in embracing her. He is thus known as Rama, and so I call out to him, O Lord! O Rama!
Rama! Krishna causes Radha to reach the pinnacle of sexual excitement, so that she becomes aggressively active in the love battle, like a man. He is thus known as Rama, and so I call out to him, O Lord! O Rama!
Rama! All this brings extra delight to Krishna. He is thus known as Rama, and so I call out to him, O Lord! O Rama!
Hare! Once again, at the end of the Räsa dance, as she leaves to return home, she steals Krishna's mind and takes it away with her. She is thus known as Harä, and I therefore call out to her, O Radhe! O Hare!
Hare! Krishna also steals Radha's mind, taking it with him as he leaves. He is thus known as Hari, and I call out to him, O Krishna! O Hare!
One day, Radha was feeling separation from Krishna and was meditating on the reunion she hoped to have with him. In order to rid herself of the depression she felt in his absence, she began to repeatedly chant his names. Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.
O Hare! You steal my mind with your sweetness.
With her next utterance of the name Krishna, Radha explains how that is possible. The name Krishna comes from the combination of the syllables /krish, which means everything, and ëa, which means an identity steeped in bliss. Thus Krishna is the form of eternity, knowledge and bliss who attracts and tempts everyone in every direction with the supreme joy of his own being, a joy which is superior to any other.
So, Hari, you take away even my most strongly held character traits, like self-control, shame, and fear of my superiors.
Then, Krishna, you draw us out of our houses and into the forest.
Then, when I have entered the woods, you suddenly appear out of nowhere and start pulling on my blouse.
Then, Krishna, you start touching my breasts.
Then, O Hari, you wrap me in your arms and lead me off to the bed of flower petals.
Then, O Hari, while I am sitting there helplessly, you tear off my skirt as well.
And so, O Hari, by taking my clothes off my body, you take away all the sufferings accumulated in my soul as a result of my separation from you.
Then, O Rama, you enjoy with me to your full satisfaction.
By so doing, O Hari, whatever little recalcitrance was left in me, that too was stolen by you.
And so, O Rama, I become so frenzied with passion that I take the initiative in lovemaking, like a man.
Then, O Rama, you who are the crest-jewel of the charming! Without any interference, I can now relish the beauty of your youthful face, indeed the very beauty of your very soul with both of my eyes.
Then O Rama, not only do you engage me in lovemaking by actively taking the role of a lover, even though this is true. It is as though you were also incarnate in the very act of love itself as its essence.
Then, O Hari, you who are like a lion, capture the deer of my mind. In other words, your loving makes me faint.
Because you are a lion, O Hari, you have shown such self-confidence, proficiency and boldness in the art of love.
Being separated from you, my dearest lover, it seems that even a moment is like a million millennia. How then will I be able to suffer through this age-long separation? Please consider this fact. This is the summary meaning of the sixteen names of the Maha Mantra. Having chanted them in this spirit, Krishna is attracted by Radha's chanting of these magnet-like names and he suddenly appears to experience the ecstasy of union. May the Divine Couple, Sri Sri Radha Krishna fulfill the desires of her sakhis, his cowherd friends, as well as of all those who today are engaged in the practices of devotional service in the hope of one day attaining the same mood of love.
mahämantra-vyäkhyäù
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
Contents:
jéva-gosväminä saìgrhétä aiçvarya-mayé vyäkhyä, mädhurya-mayé vyäkhyä, yugala-smaraëa-mayé vyäkhyä ca |
çréla-gopäla-guru-gosvämi-kåte dve mahämantra-vyäkhye
çréla-raghunätha-däsa-gosväm-kåtaà çré-kåñëa-virahe çré-rädhäyä mahä-mantra-kértanam
I.
çréla-jéva-gosvämi-saìkalitä mahämantra-vyäkhyäù
(1)
mahä-mantrasya aiçvarya-mayé vyäkhyä
harati tri-vidhaà täpaà janma-koöi-çatodbhavam |
päpaà ca smaratäà yasmät tasmädd harir iti småtaù ||
kåñi bhür-väcakaù çabdo ëaç ca nirvåti-sücakaù |
tayor aikyaà paraà brahma kåñëa ity abhidhéyate1 ||
ramante yogino'nante saty änanda-cid-ätmani |
iti räma-padenäsau para-brahmäbhidhéyate ||2
(2)
mahämantrasya mädhuryamayé vyäkhyä
vijïäpya bhagavat-tattvaà cid-ghanänanda-vigraham |
haraty avidyäà tat-käryam ato harir iti småtaù ||
harati kåñëa-manaù kåñëähläda-svarüpiëé |
ato harety anenaiva çré-rädhä parikértitä ||
änandaika-sukha-svämé çyämaù kamala-locanaù |
gokulänandano nanda-nandanaù kåñëa éryate ||
vaidagdhya-sära-sarvasvaà mürta-lélädhidaivatam |
çré-rädhäà ramayan nityaà räma ity abhidhéyate ||
(3)
mahä-mantrasya yugala-smaraëa-mayé vyäkhyä
mano harati kåñëasya kåñëähläda-svarüpiëé |
tato harä çré-rädhaiva tasyäù sambodhanaà hare ||
apagåhya trapäà dharmaà dhairyaà mänaà vraja-stréëäm |
veëunä karñati gåhät tena kåñëo'bhidhéyate ||
ramayaty aniçaà rüpa-lävaëyair vraja-yoñitäm |
manaù païcendriyäëéha rämas tasmät prakértitaù ||
'''''''''''''
II.
çréla-gopäla-guru-gosvämi-kåte dve mahämantra-vyäkhye
(1)
hare ! he hare ! mac-cittaà håtvä bhava-bandhanän mocaya |
kåñëa ! he kåñëa ! mac-cittam äkarñaya |
hare ! he hare ! sva-mädhuryeëa mac-cittaà hara |
kåñëa ! he kåñëa ! sva-bhakta-dvärä bhajana-jïäna-dänena mac-cittaà çodhaya |
kåñëa ! he kåñëa ! näma-rüpa-guëa-lélädiñu man-niñöhäà kuru |
kåñëa ! he kåñëa ! rucir bhavatu me |
hare ! he hare ! nija-sevä-yogyaà mäà kuru |
hare ! he hare ! sva-seväm ädeçaya |
hare ! he hare ! sva-preñöhena saha sväbhéñöa-léläà çrävaya |
räma ! he räma ! preñöhayä saha sväbhéñöa-léläà mäà çrävaya |
hare ! he hare ! sva-preñöhena saha sväbhéñöa-léläà darçaya |
räma ! he räma ! preñöhayä saha sväbhéñöa-léläà mäà darçaya |
räma ! he räma ! näma-rüpa-guëa-lélä-smaraëädiñu mäà yojaya |
räma ! he räma ! tatra mäà nija-sevä-yogyaà kuru |
hare ! he hare ! mäà sväìgékåtya ramasva |
hare ! he hare ! mayä saha ramasva |
(2)
hare ! kåñëasya mano haratéti harä rädhä,
tasyäù sambodhane he hare !
kåñëa ! rädhäyä manaù karñatéti kåñëaù,
tasya sambodhane he kåñëa !
hare ! kåñëasya lokalajjädhairyädi sarvaà haratéti harä rädhä, tasyäù sambodhane he hare !
kåñëa ! rädhäyä lokalajjädhairyädi sarvaà karñatéti kåñëaù,
tasya sambodhane he kåñëa !
kåñëa ! yatra yatra rädhä tiñöhati gacchati vä
tatra tatra sä paçyati krsno mäà spåçati
balät kaïcukädikaà sarvaà karñati haratéti kåñëaù,
tasya sambodhane he kåñëa !
kåñëa ! punar harñatäà gamayati vanaà karñatéti kåñëaù,
tasya sambodhane he kåñëa !
hare ! yatra krsno gacchati tiñöhati vä tatra tatra paçyati rädhä mamägre pärçve sarvatra tiñöhatéti harä,
tasyäù sambodhane he hare !
hare ! punas taà kåñëaà harati sva-sthänam abhisärayatéti harä rädhä, tasyäù sambodhane he hare !
hare ! kåñëaà vanaà harati vanam ägamayatéti harä rädhä,
tasyäù sambodhane he hare !
räma ! ramayati täà narma-nirékñaëädineti rämaù,
tasya sambodhane he räma !
hare ! tätkälikaà dhairyävalambanädikaà kåñëasya haratéti harä rädhä, tasyäù sambodhane he hare !
räma ! cumbana-stana-karñaëäliìganädibhé ramate iti rämaù,
tasya sambodhane he räma !
räma ! punas täà puruñocitäà kåtvä ramayatéti rämaù,
tasya sambodhane he räma !
räma ! punas tatra ramate iti rämaù, tasya sambodhane he räma !
hare ! punaù räsänte kåñëasya mano håtvä gacchatéti harä rädhä,
tasyäù sambodhane he hare !
hare ! rädhäyä mano håtvä gacchatéti hariù kåñëaù
tasya sambodhane he hare !
''''''
III.
çré-kåñëa-virahe çré-rädhäyä mahä-mantra-kértanam
çréla-raghunätha-däsa-gosväm-kåtam
ekadä kåñëa-virahäd dhyäyanté priya-saìgamam |
mano-bäñpa-niräsärthaà jalpatédaà muhur muhuù ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||
he hare ! sva-mädhuryeëa mac-ceto harasi |
tatra hetur he kåñëa ! iti kåñ-çabdasya sarvärthaù ëaç ca änanda-svarüpa iti svärthe ëaù sac-cid-änanda-svarüpaka iti svéyena särva-dik-paramänandena sarvädhika-paramänandena vä pralobhyeti bhävaù |
tataç ca, he hare ! dhairya-lajjä-guru-bhayädikam api harasi |
tataç ca, he kåñëa ! sva-gåhebhyo vanaà prati mäm äkarñasi |
tataç ca, he kåñëa ! vanaà praviñöäyä me kaïcukéà
sahasaivägatya karñasi |
tataç ca, he kåñëa ! mat-kucau karñasi |
tataç ca, he hare ! sva-bähu-nibaddhäà mäà puñpa-çayyäà prati harasi |
tataç ca, he hare ! tatra niveçitäyä me
antaréyam api baläd dharasi |
tataç ca, he hare ! antaréya-vasana-haraëa-miñeëätma-viraha-péòäà
sarväm eva harasi |
tataç ca, he räma ! svacchandaà mayi ramase |
tataç ca, he hare ! yad avaçiñöaà kiïcin me vämyam äsét tad api harasi |
tataç ca, he räma ! mäà ramayasi svasmin puruñäyitäm api karoñi |
tataç ca, he räma ! ramaëéya-cuòämaëe tava navéna-vaktra-mädhuryam api niùçaìkaà tad ätmänaà tava rämaëéyakaà man-nayanäbhyäà dväbhyäm eväsvädyate iti bhävaù |
tataç ca, he räma ! na kevalaà ramaëa-rüpeëäpi ramaëa-kartå-ramaëa-prayojakaù | kintu tad-bhäva-rüpä rati-mürtir iva tvaà bhavaséti bhävaù |
tataç ca, he hare ! mac-cetanä-mågém api harasi,
änanda-mürcchäà präpayaséti bhävaù |
yato he hare siàha-svarüpa tad api rati-karmaëi
prakaöita-mahä-prägalbhya iti bhävaù |
evambhütena tvayä preyasä viyuktä kñaëam api kalpa-koöim iva kathaà yäpayituà prabhaväméti svayam eva vicäraya iti näma-ñoòaçakasyabhipräyaù | tataç ca nämabhiç cumbakair iva kåñëaù kåñëayä sahasaiväkåñöo milita-paramänanda eva | tasyäù sva-sakhénäà tat-parivära-vargasya tad-bhäva-sädhakänäm arväcénänäm api çré-rädhä-kåñëau mänasaà sampürayataù |
''''''''''
iti mahämantra-vyäkhyä samäptä
1 Mbh Udyoga-parva 68(69).5, first line only. Second line has viñëus tad-bhäva-yogäc ca kåñëo bhavati sätvataù. Jéva quotes another similar verse from the Gautaméya-tantra. This verse is found as the first verse in some editions of the Gopäla-täpané Upaniñad.
2 Räma-täpanéyopaniñad, 1.6. Credited in Caitanya-caritämåta (Madhya 9.29) to the Padma-puräëa, Räma-çata-näma-stotra, 8.
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