||Maṅgalācaraṇa Prakāśa||1||
(The Light of Invocation)
||Śrī-Rāga ||1|
(To be sung in Śrī Rāga )
|*| Manmōhana-Chanda
|*|1|
(Composed in a meter
known as ‘Manmōhana’)
maṅgalācharan
gīt ratan |
gāvau
sab mil sahit jatan || vishrām ||
Rendition: This invocation prayer is a jewel among all songs.
All may try to sing this song collectively. ||Pause||
|*| Dōharā-Chanda
|*|2|
(Composed in a meter
known as ‘Dōharā’)
|| Śrīla Gurudēva Praṇati
||1||
(Obeisance to the
Spiritual Masters)
prathamahi
simarahu guru caraṇa,
puni
puni haiṅ paranāma|
jina
kē simarana hōya tē,
miṭahiṅ
sabahi jaga trāma||1|
śikṣā
guru simarana karūṅ,
hari
svarūpa tini jāna|
gaura
kathā kō tuma dhanī,
hama
kaṅgāla samāna||2|
śrībrahma
madhva caitan'ya,
sārasvata
kō dhāra|
jō
guru haiṅ aru hōyagēṅ,
tini
paranāma hamāra||3|
paṅgu
giri laṅgha jāya haiṅ,
mūka
banaiṅ vācāla|
mūrakha
kavi bani jāya haiṅ,
jisa
kē guru pratipāla||4|
Rendition: First of all, I remember my Initiating Spiritual
Master (Mantra-Dīkṣā Guru) and offer my prostrated obeisance again and again
unto his lotus feet. His remembrance
vanquishes the threefold miseries of material world.|1| I remember all of my
Instructing Spiritual Masters (Śikṣā Gurus) to be embodiment of Kr̥ṣṇa’s mercy–
they are richly endowed with the jewels of pastimes of Lord Gaura (Gaura Kathā)
and I– being devoid of that supreme wealth, is like a worthless begger.|2| I
offer my prostrated obeisance unto the lotus feet of all the spiritual masters
who have appeared in the spiritual lineage of Śrī Brahma Madhva Caitan'ya
Vinōda Sārasvata Gauṛīya-Vaiṣṇava Sampradāya Dhārā, those who are present on
earth and those who will appear in future.|3| A disciple who accepts the
shelter at lotus feet of spiritual master can cross mountains even if he is lame,
can become an eloquent speaker even if he is
a mute and is being respected as a leaned poet even though he is
initially a gross fool.
Illuminating Tendency (Prakāśikā-Vr̥tti)- The constitutional position of a
living entity is that he is an eternal servant of Kr̥ṣṇa– jīvēra svarūpa haya
kr̥ṣṇēra nitya dāsa (Caitan'ya Caritāmr̥ta). One whose words are potent enough
to enable the living entities to be situated in their constitutional position
is known as ‘Guru’.
In the spiritual world, there are
primarily 4 types of Gurus– (1) Initiating Spiritual Master (Dīkṣā-Guru)– One
who initiates the disciple with vedic mantrās (2) Instructing Spiritual Master
(Śikṣā-Guru)– They instruct the spiritual followers with vedic injunctions (3)
Supersoul-Master (Caitya-Guru)– He is the Super-soul (Paramātmā) present in the
heart of every living entity and cautions them about all the good and bad deeds
(4) Path-illuminating Spiritual Master (Patha-Pradarśaka-Guru)– One who
illuminates our spiritual path by bringing us close to an Initiating or an
Instructing Spiritual Master. Without
accepting initiation (Dīkṣā) into the Vedic Vaishnava mantras, a disciple
cannot cross this vast ocean of material world.
What kind of guru should one accept?
It is mentioned in Caitan'ya Caritāmr̥ta–
kiba vipra kiba n'yāsī śūdra kēnē
naya| jē'i kr̥ṣṇa tattva-vēttā sē'i guru haya||
– One may be born in the lineage of
vedic priests (brāhmaṇa), or may have accepted the renounced order of life
(sann'yās) or one may even be born in the lowly class (śūdra), but if he is
knowledgeable as well as experienced about the absolute truth (Kr̥ṣṇa), then he
is certainly to be respected like a Guru.
Anyone seeking ones eternal benefit
should seek initiation in any one of the four authentic vaiṣṇavā spiritual lineages
because the vedic knowledge and the principles of devotional service in its
original form are found only in these. (1) Brahma Sampradāya (2) Rūdra
Sampradāya (3) Kumāra Sampradāya (4) Śrī Sampradāya
Therefore Garga-Samhitā (10/16/23-26)
proclaims the following truth:
vāmanaśca vidhi śēṣaḥ sanakō viṣṇuvākyataḥ|
dharmārtha hētavē caitē bhaviṣyanti dvijaḥ kalau|| viṣṇusvāmī vāmanānṣatathā
madhvastu brāhmaṇaḥ| rāmānujastu śēṣānśa nimbāditya sanakasya ca|| ētē kalau
yugē bhāvyaḥ sampradāya pravartakaḥ| sanvatsarē vikrama catvāraḥ kṣiti pāvanaḥ||
sampradāya vihīnā yē mantrāstē niṣphalaḥ smr̥taḥ| tasmācca gamananhyasti
sampradāya narairapi||
Vāmana, Brahmā, Ananta-śēṣa and
Sanaka Kumāra will appear as Brāhmaṇās by the order of Bhagavān Viṣṇu, for the
preservation of eternal righteousness in kali yuga. Viṣṇusvāmī, Madhvācārya,
Rāmānujācārya and Nimbāditya will appear respectively as a portion of Vāmana,
Brahmā, Ananta-Śēṣa and Sanaka Kumāra. These saviours will be the establishers
of the four authorised and empowered spiritual channels of disciplic succession
in the period calculated from the reign of King Vikrama subsequently through
the present era of kali yuga. These four authorised and empowered spiritual
channels of disciplic succession are to be fully accepted by all beings; as any
word, combination of words or formulation of sounds frequencies, invoked or
addressed, audible or inaudible, secret or revealed, ancient or contemporary,
outside their auspices prove to have absolutely no efficacy.
In the medieval age, the region of
Bengal was known as ‘Gauṛa-Dēśa’. Caitan'ya Mahāprabhu and most of His eternal
associates (Pārṣada) appeared in ‘Gauṛa-dēśa’ only. Therefore the followers of Caitan'ya
Mahāprabhu are commonly known as ‘Gauṛīya Vaiṣṇavās’. This ‘Gauṛīya Vaiṣṇava Sampradāya’ is a
branch of ‘Brahma Sampradāya’.
|| Vaiṣṇava Praṇati ||2||
(Obeisance to the
devotees)
daṇḍa'u
vaiṣṇava pada kamala,
jāka'u
simarana nīka|
darasana
tē agha kō harēṅ,
tini
raja māthē ṭīka||1|
Rendition: I offer prostrated obeisance unto the lotus feet of
all the devotees, whose remembrance brings all-auspiciousness. They can vanquish the sins of others by
merely providing their glance- I smear my fore-head with the dust of lotus feet
of all such devotees.||1|
Illuminating Tendency (Prakāśikā-Vr̥tti)- In Padma Purāṇa, Lord Śiva tells to the Dēvī Pārvatī–
“ārādhanānāṁ sarvēṣāṁ viṣṇōrārādhanāṁ paraṁ| tasmāt parataraṁ dēvī tadiyānāṁ
samarcanaṁ||” meaning– “O Dēvī! Vedic literature describes numerous kinds of
spiritual processes– but the topmost spiritual process is devotion to Lord Viṣṇu.
However, greater than the devotion to Lord Viṣṇu is the devotion offered to His
vaiṣṇava devotees.” In Śrīmad-Bhāgavatam (11.19.21), Lord Kr̥ṣṇa tells to His
friend Ud'dhava – “mad-bhakta-pūjabhyādhikā”– Offer the devotional service unto
My dear devotees even more than one offers to Me.
Depending on the level of one’s
devotion (vaiṣṇavatā), the devotees are categorized in three classes (1) Uttama
Adhikārī– One whose are situated in their constitutional position and they see
all other living entities situated in their constitutional position- as
servants of the Lord. As soon as one meets such devotees of the Lord, the Holy
Name of Kr̥ṣṇa appears on one’s tongue. (2) Madhyama Adhikārī– One who
associate with an Uttama Adhikārī either physically (vapu-saṅga) or through the
holy word that has emanated from their lotus mouth (vāṇī-saṅga), associate as
friends with the other like-minded (sajātīya-snigdha) Madhyama Adhikārī devotees
(‘sajātīya-snigdha’ refers to the devotees which follow the same devotional
practice and devotional-mood as oneself), bestow mercy on the Kaniṣṭha-Adhikārī
devotees who are not as advanced in devotional services as themselves, are busy in the preaching activities and
remain neutral towards the following- hypocrites, atheists, those who are envious towards Kr̥ṣṇa
and those who are puffed up an account of their so-called devotion (3) Kaniṣṭha-Adhikārī–
Ones who are attached to the service of the Deity form of the Lord (Śrī-Mūrti)
but do not have much reverence for the other devotees.
|| Ṣaḍa Gōsvāmī Praṇati
||3||
(Obeisance to the six Gōsvāmīs)
rūpa
sanātana jīva pada,
dāsa
bhaṭṭa raghunātha|
śrīgōpālahi
simara kē,
sabahi
nivāvahuṅ mātha||1|
yavana
trāsahiṅ lupta bhayō,
saba
līlā asthāna|
sō
ina sabahiṅ prakaṭa kiyō,
grantha
rasāmr̥ta gāna||2|
Rendition: I bow down my head unto the lotus feet of the six
Gōsvāmīs of Vr̥ndāvana– Śrī Rūpa Gōsvāmī, Śrī Sanātana Gōsvāmī, Śrī Jīva
Gōsvāmī, Śrī Raghunātha Bhaṭṭa Gōsvāmī, Śrī Raghunātha Dāsa Gōsvāmī and Śrī
Gōpāla Bhaṭṭa Gōsvāmī|1| During medieval age, the Holy lands of Mathurā and
Vr̥ndāvana were attacked by the cowmeat-eater miscreants (yavanās) and all the
ancient temples and past-time places of this land were destroyed by them.
During those turbulent times, these six Gōsvāmīs again discovered all the
forgotten past-times places and composed various master-pieces like
‘Bhakti-Rasāmr̥ta-Sindhu’ which are the treasure-house of nectar |2|
Illuminating Tendency (Prakāśikā-Vr̥tti)- In the pastimes of Kr̥ṣṇa, one who
is the dear-most friend of Śrīmatī Rādhārānī, known as ‘Rūpa-Man̄jarī’– has now
appeared as ‘Śrīla Rūpa Gōsvāmī’ in the pastimes of Lord Gaura-candra.
Similarly, ‘Lavaṅga-Man̄jarī’ has appeared in the form of ‘Śrīla Sanātana
Gōsvāmī‘, ‘Vilāsa-Man̄jarī’ has appeared in the form of ‘Śrīla Jīva Gōsvāmī’,
‘Rāga-Man̄jarī’ has appeared in the form of ‘Śrīla Raghunātha Bhaṭṭa Gōsvāmī’,
‘Guṇa-Man̄jarī’ has appeared in the form of
‘Śrīla Gōpāla Bhaṭṭa Gōsvāmī’ and ‘Rati-Man̄jarī’ has appeared in the
form of ‘Śrīla Raghunātha Dāsa Gōsvāmī’. Śrīla Rūpa Gōsvāmī is the fore-most
amongst all the Gōsvāmīs and all Gauṛīya-Vaiṣṇavās practise devotional service
according to His teachings– therefore the Gauṛīya-Vaiṣṇavās are also known as
‘Rūpānuga-Vaiṣṇavās’.
|| Iṣṭa Praṇati ||4||
(Obeisance to the author’s object of devotion)
śrīnitā'i
aru jāhnavā,
jina
pada mērō sādha|
bhava
tarihaiṅ jina mili gayō,
pāvahiṅ
prēma agādha||1|
Rendition: The lotus feet of Śrīmāna Nityānanda Prabhu and His
divine consort Śrīmatī Jāhnavā Dēvī are the object of my devotional service
(Sādhya-Vastu). One who attains service unto their lotus feet are not only
reclaimed from the material domain, but also attain supreme love towards Rādhā-Kr̥ṣṇa.
|1|
Illuminating Tendency (Prakāśikā-Vr̥tti)- One who is the elder brother of Kr̥ṣṇa,
known as ‘Śrī-Balarāma’ has now appeared as Śrīmāna Nityānanda Prabhu, who is
the embodiment of Supreme Mercy. He is the very epitome of causeless Mercy and
is none other than the Supreme Personality of God-Head Himself (Para-Brahma
Paramēśvara). He is the embodiment of the ‘Undivided Principle of the Primeval
Spiritual Master’ (Akhaṇḍa-Guru-Tattva). The younger sister of Śrīmatī
Rādhārānī is known as ‘Anaṅga Man̄jarī’– She has now appeared as ‘Śrīmatī
Jāhnavā Dēvī’– the Divine Consort of Śrīmāna Nityānanda Prabhu. She donates the
jewels of devotional service unto the lotus feet of Gaura-Nityānanda and can
easily vanquish ‘tāpa-traya’- the threefold miseries of material creation
(ādhyātmika, ādhidaivika & ādhibhautika). Therefore, Śrīla Narahari
Cakravartī writes in his book known as
Śrī-Bhakti-Ratnākara as follows– nityānanda priyaṁ prēma bhaktiratna
pradāyinīm| śrī-jāhnavēśvarīm vandē tāpatraya nivāriṇīm||
|| Pañca-Tattva Praṇati
||5||
(Obeisance to
Pañca-Tattva)
daṇḍava'u
pañcatattva kō
pāmcahu
mēgha samāna|
kīrtana
rasa varṣaṇa karēṅ
saba
pē kr̥pā nidhāna||1|
bhaktahiṅ
rūpa svarūpa tini
aura
bhakta avatāra|
bhakta
svayaṅ tini kī śakti
pan̄catattva
kō sāra||2|
Rendition I offer my obeisance to Pañca-Tattva. They are like
the clouds who down-pour the nectar of the congregational chanting of Lord’s
Holy Names (Hari-Nāma Saṅkīrtana). They are all the epitome of the causeless
Mercy (Kr̥pā-Nidhāna).|1| Following personalities are collectively known as
Pañca-Tattva– (1) Bhakta-Rūpa– Personification of Lord in the ‘form of a
devotee’ (2) Bhakta-Svarūpa– Personification of Lord in the form of the
‘essence of a devotee’ (3) Bhakta-Avatāra–
Personification of Lord in the form the ‘incarnation of a devotee’ (4)
Śud'dha-Bhakta– Personification of Lord as His own ‘pure devotee’ (5)
Bhakta-Śakti– Personification of Lord in the form of ‘power of devotion’.|2|
Illuminating Tendency (Prakāśikā-Vr̥tti)- Śrī-Kr̥ṣṇa Himself appears in five
forms in His Gaura past-times, therefore He is collectively known as
‘Pañca-Tattva’:
(1) Bhakta-Rūpa– Personification of
Lord in the ‘form of a devotee’– Śrī-Kr̥ṣṇa Himself appears in the form of His
own devotee, known as ‘Gaurāṅga Mahāprabhu’. (2) Bhakta-Svarūpa–
Personification of Lord in the form of the ‘essence of a devotee’– The Supreme
personality of God-Head (Bhagavān), Balarāma Himself appears as personification
of ‘essense’ or the ‘eternal nature’ of a devotee and teaches the devotional service
(3) Bhakta-Avatāra– Personification of Lord in the form the ‘incarnation of a
devotee’– Lord Śiva and Viṣṇu
collectively incarnate Themselves as ‘Śrī'-Advaita-ācārya’ (4) Śud'dha-Bhakta–
Personification of Lord as His own ‘pure devotee’– The sage Śrī-Nārada Himself
appears as ‘Śrīvāsa Prabhu’ (5) Bhakta-Śakti– Personification of Lord in the
form of ‘power of devotion’– Śrīmatī Rādhikā, who is the embodiment of
Spiritual Potency Herself (Svarūpa-Śakti) appears as ‘Śrī Gadādhara Prabhu’ in
Gaura pastimes of the Lord.
Lord appears in these five forms as
Himself, His incarnations or His own potency and therefore there is no
difference between these five forms of Pañca-Tattva, but the desire to relish
various spiritual nectarine moods (technically known as ‘Rasa’) and in order to
bring varigietedness, He appears in five forms. Therefore it is said in
Śrī-Caitan'ya-Caritāmr̥ta (1/7/5) as follows: pañcatattva– ēka vastu, nāhīṅ
kichu bhēda| rasa āsvāditē tabu vividha vibhēda||
|| Śrī Tulasī Praṇati
||6||
(Obeisance to Tulasī)
dharayō
jina kē nāma pē,
hari
nija dhāmahi nāma|
sō
tulasī pada kamala mēṅ,
bārambāra
pranāma||1|
Rendition: Lord Kr̥ṣṇa has named His own abode (Vr̥ndāvana)
after the name of His Dearest Tulasī (who is also known as ‘Vr̥ndā-Dēvī’)– unto
Her lotus feet, I pay my obeisance again and again. |1|
Illuminating Tendency (Prakāśikā-Vr̥tti)- One who is the embodiment of
pastime-potency (Līlā- Śakti) of Kr̥ṣṇa and who is also the dearmost friend of
Rādhikā known as ‘Vr̥ndā-Dēvī’ has now appeared within this material domain as
‘Tulasī-Maharānī’. Lord Kr̥ṣṇa has named
His own abode (Vr̥ndāvana) after Her Name. The devotion to Lord Kr̥ṣṇa is never
considered as complete without offering devotion to Tulasī-Maharānī. Therefore,
the Vaiṣṇavās offer circumambulation unto Her, serve Her with water and offer
prostrated obeisance unto Her. Śrīla Viśvanātha Cakravartī Thākura says in his
self composed ‘Śrī-Vr̥ndā-Dēvyāṣṭakam’ as follows–
tvaṁ kīrtyasē sātva-tatantra
vidbhir-līlābhidhānā kila kr̥ṣṇa śaktiḥ|
tavaiva mūrtis-tulasī nr̥lōkē vr̥ndē
numastē caraṇāravindam||
The great personalities have sung your
glories as per the rules of the vedic literature composed for the people in the
mode of goodness (Sātvata-Tantra). You are the embodiment of Pastime-Potency
(Līlā- Śakti) of Kr̥ṣṇa. You have now appeared within this material realm as
‘Tulasī-Maharānī’. O Vr̥ndē! I offer my prostrated obeisance unto You.
In the Kr̥ṣṇa-līlā pastimes, one who
is the dear-most friend of Rādhā, known as ‘Vinōda-Man̄jarī’, has now appeared
as Śrīla Viśvanātha Cakravartī Thākura in the Gaura-līlā pastimes.
|| Śrī Rādhā-Kr̥ṣṇa Praṇati
||7||
(Obeisance to Śrī
Rādhā-Kr̥ṣṇa)
daṇḍa'u
rādhā-kr̥ṣṇa jū,
sān̄cō
sāhiba aika|
ratana
vēdi pē sāji kē,
līlā
karaiṅ anēka||1|
Rendition: I offer prostrated obeisance to Śrī Rādhā-Kr̥ṣṇa who
are the Supreme Lords of all that is. They are seated on a jewelled throne in
Vr̥ndāvana and perform various past-times. |1|
Illuminating Tendency (Prakāśikā-Vr̥tti)- Śrī Rādhā-Kr̥ṣṇa are the True Lords
of all the living entities. Kr̥ṣṇa enchants the whole creation by His beauty
and past-times but Śrīmatī Rādhikā, being the embodiment of His
Pleasure-Potency (Āhlādinī-Śakti), enchants even Him. Although, they are All-Powerful and
Personification of The Non-dual Supreme Truth (Advaya-Jñāna-Para-Tattva), still
manifesting the spiritual variety in their past-times, they are eternally
situated in dual-form as Śrī Rādhā-Kr̥ṣṇa in the eternal abode of Vr̥ndāvana.
Śrīla Narōttama Dāsa Thākura says– kālindīra kulē kēli kādambēra vana| ratana
vēdīra ūpara basaba du jana||– Near the banks of river Yamunā, within the
sacred groves of Kadamba trees, Śrī Rādhā-Kr̥ṣṇa are seated on a jewelled
throne. Same is also mentioned in Caitan'ya Caritāmr̥ta as follows– dīvyada
vr̥ndāraṇyaṁ kalpa-dhrumādhaḥ srīmad-ratnāgāraḥ sinhāsanasthau.
The dearmost Sakhi of Śrī Rādhā known
as ‘Campaka-Man̄jarī’ has now appeared as the dear most eternal associate of
Gaura Mahāprabhu as ‘Śrīla Narōttama Dāsa Thākura’.
|| Śrī Sakhī Praṇati
||8||
(Obeisance to the Sakhī
friends of Śrī-Rādhā-Kr̥ṣṇa)
daṇḍa'u
sakhiyana jūtha kō,
man̄jariyana
pada dvanda|
pada
raja kana jisa sira parai,
pāvahiṅ
rasa makaranda||1|
Rendition: I offer prostrated obeisance unto the lotus feet of
all the Sakhī and Man̄jarī friends of Śrī-Rādhā-Kr̥ṣṇa. Even if a particle of
dust from their lotus feet touches someone’s head– that person receives the
supreme nectar of the Love as found in the holy land of Vraja
(Braja-Prēma-Rasa).|1|
Illuminating Tendency (Prakāśikā-Vr̥tti)- The love of the damsels of Vraja
towards Śrī-Rādhā-Kr̥ṣṇa is unsurpassable and supreme– even the dearmost friend
of Kr̥ṣṇa– Ud'dhava Mahārāja has desired the dust of their lotus feet. Ud'dhava
Mahārāja is an eternal associate (Pārṣada) of Bhagavāna Kr̥ṣṇa. His love for
Kr̥ṣṇa is so much intense that he only honours the remnant food-stuffs (ucchiṣṭha-prasāda)
from Kr̥ṣṇa’s plate and wears the clothes which have been used as His
left-over. In Mathurā, he remains with Kr̥ṣṇa as if shadow remains near its
source. Even though he is supremely
fortunate to be in the direct association of the Supreme Personality of
God-Head Himself, he becomes astonished
to witness the love of the damsels of Vr̥ndāvana, and he says– vandē nanda
vrajastrīṇāṁ pāda rēṇuṁ abhīkṣṇaṣaḥ| yāsāṁ hari kathōdgītaṁ punāti
bhuvanatrayam||– Oh! I only desire the dust of lotus feet of these damsels of
Nanda-Gāñva. The songs of love of Kr̥ṣṇa, which emanate from their lotus mouth
(Gōpī-Gīta, Yugala-Gīta, Vēṇu-Gīta, Bhramara-Gīta etc.) purify all the three
worlds! (Śrīmad-Bhāgavatam - 10/47/63)
That dear most friend of Śrī-Kr̥ṣṇa–
Ud'dhava has now appeared as ‘Paramānanda-Purī’ in the Gaura-past times.
|| Śrī-Nāma Praṇati
||9||
(Obeisance to the Holy
Name)
praṇamahu
nāmahiṅ āpakō,
kali
mēṅ hari avatāra|
jō
hari sō hī āpa haiṅ,
karaiṅ
jagata nistāra||1|
Rendition: I offer my obeisance to the Lords Holy Name who is
none other than the Alphabet-Incarnation (Nāmākṣara-Avatāra) or
Sound-Incarnation (Śabda-Brahma) of Kr̥ṣṇa in this age of quarrel and strife
(Kali-Yuga). What-so-ever qualities are
possessed by The Supreme Personality of God-Head Śrī-Hari, same should be
understood to be possessed by His Holy Name (Śrī-Hari-Nāma). The Holy Name has
the power to reclaim the three worlds. |1|
Illuminating Tendency (Prakāśikā-Vr̥tti)- In the age of kali, the only method
to attain The Supreme Personality of God-Head with ease is the singing of Lords
Holy Name (Kīrtana). The reason that this process can be performed by everyone
with so much ease is that there are no specific rules and regulations which
govern the execution of this process– irrespective of the time, place and
circumstances; the congregational chanting of the Holy Name brings
auspiciousness. Infact, in kaliyuga, there is no other method by which a living
entity receives eternal benefit. It is mentioned in the Br̥han-Nārdīya-Purāṇa
as follows– harērnāma harērnāma harērnāmaiva kēvalaṁ| kalau nāstyaiva nāstyaiva
nāstyaiva gatiran'yathā|| - In kaliyuga, Hari-Nāma and Hari-Nāma and only
Hari-Nāma is the saviour of the living entities. Apart from the Holy Name,
there is no other process and no other process and absolutely no other process.
In kaliyuga, Kr̥ṣṇa Himself appears
as His Holy Name. The whole world can be saved if the living entities take
shelter of Holy Name–
kali kālē nāma rūpē kr̥ṣṇa avatāra|
nāma ha'itē sarva jagata nistāra||– C.C. 1/17/22
Padma-Purāṇa proclaims– nāmaḥ cintāmaṇi
kr̥ṣṇa-ścaitan'ya rasa vigrahaḥ| pūrṇa śud'dhō nityamuktō'bhinnatvaṁ nāma
nāminōḥ||
The Holy name is like a
wish-fulfilling jewel which can fulfil one’s all wishes. The Holy Name is an ocean of nectar and
divinity just like Kr̥ṣṇa Himself. The Holy Name is complete in itself,
supremely auspicious and the cause of eternal life (liberation). In the
spiritual domain, The Named-entity (Nāmī) is non-different from its Name. Kr̥ṣṇa
is ‘Kr̥ṣṇa’ Name Himself and ‘Kr̥ṣṇa’ Name is what ‘Kr̥ṣṇa’ Himself is.
The Holy Name is also of five types–
(1) Secondary Names (Gauṇa-Nāma)–
These are the general Names of the Lord which do not stimulate a specific form
or past-time of the Lord in the heart of the chanter, example– Paramēśvara (The
Supreme Lord), Paramātmā (The Super-Soul), Jagat-pitā (The Supreme Father),
Jagan-Niyantā (The Supreme Ruler), Prabhu (Lord), Īśvara (God) etc.
(2) Principle-Names (Mukhya-Nāma)–
All the Names of Lord Viṣṇu are the Principle-Names of the God since these
stimulate a specific form or the pastime of Lord in ones heart; for example–
Hari, Viṣṇu, Nārāyaṇa, Nr̥sinha, Vārāha etc. Padma-Purāṇa tells us the
following about the Principle-Names– “viṣṇōrēkaika nāmapi sarva vēdādhikam
matam”– Even one Holy Name of Lord Viṣṇu can bestow the same result as is
received by reading all the four Vēdās.
(3) More-Principle Names
(Mukhyatara-Nāma)– These Names stimulate a specific name, form and pastimes of
the Lord to a greater degree. The Holy Names of Lord Rāmacandra represent the more-principle
names, like– Rāma, Rāghava, Rāghavēndra, Kōsalēndra etc. and bring even more
bliss as compared to the named of Lord Viṣṇu. In Padma-Purāṇa (72/335), Lord
Śiva tells about more principle names– “sahastra nāma tattulyaṁ rāma nāma
varānanē– The result obtained by chanting three Names of Lord Viṣṇu is received
by chanting only a single Name of Lord Rāmacandra.
(4) Most-Principle-Names
(Mukhyatama-Nāma)– These Names stimulate all the form, pastimes and their
nectarine moods in the heart of its chanter. All the Names of Lord Kr̥ṣṇa are
known as Mukhyatama-Nāma, example– Vana-mālī, Giridhārī, Kēśava, Mādhava,
Mukunda, Gōvinda, Madana-Mōhana, Muralī-dhara, Śyāma-Sundara etc. In Brahmāṇḍa-Purāṇa,
it is said– “tri-rāvr̥ttyatu yatphalaṁ ēkavr̥ttyatu kr̥ṣṇasya”– One receives
the same result upon chanting one Holy Name of Kr̥ṣṇa as is received by
chanting three Holy Names of Lord Rāmacandra.
(5) The Supremely-Principle-Names
(Mukhyāna-Mukhyatama-Nāma)– These are the Holy Names which have been kept as
secret within the vedic literature, but are principle amongst even the most
principle names of Lord Kr̥ṣṇa. One attains the result of chanting all the
category of Names as described above, by chanting even a single
Supremely-Principle-Name. All the Names of Śrī Kr̥ṣṇa Caitan'ya Mahāprabhu are
all Supremely Principle Names, example– Gaura, Gaurāṅga, Mahāvādān'ya, Kr̥ṣṇa-Caitan'ya
etc. Therefore, it is mentioned in Śrī-Brahma-Rahasya as follows– kr̥ṣṇa-caitan'yēti nāma mukhyāna mukhyatamaṁ
prabhōḥ| hēlayā sakr̥duccārya sarvanāma phalaṁ labhēt||
Śrīla Jagadānanda Paṇḍita Prabhu also
writes in his book known as ‘Prēma-Vivarta’– gaura jē viśāla nāma sē'i nāma
gā'ō| an'ya saba nāma mahātmya sē'i nāmē pā'ō|| (The queen of Kr̥ṣṇa known as Śrīmati-Satyabhāmā has now appeared
as Śrīla Jagadānanda Paṇḍita Prabhu in the Gaura-pastimes)
There is no other method more
powerful than the chanting of The Holy Name. All other methods of devotion are
subordinate to the chanting of Lords Holy Names. Therefore it is mentioned in Caitan'ya
Caritāmr̥ta as follows–
bhajanēra madhyē śrēṣṭha navavidhā bhakti| kr̥ṣṇaprēma
kr̥ṣṇa ditē dharē mahāśakti|| tāra madhyē sarvaśrēṣṭha nāma saṅkīrtana| niraparādhē
nāma la'itē pāya prēma-dhana||
All the vedic scriptures proclaim the
congregational chanting of Lords Holy Names to be the Most Powerful method of
God-realization. Although, the supremacy of Lords Holy Names is a Truth
established by the vedic literature, still, there are so many
pseudo-secularists present in India whop transgress such authoritative
statemnents and preach the processes like– Kuṇḍilinī-Yōga, Cakra-Yōga,
Sahaja-Yōga, Haṭha-Yōga, Sudarśana-Kriyā, Dhyāna-Yōga, Tantra-Yōga, Śaṅkara-Yōga,
Brahma-Yōga, and so many other so-called spiritual processes, thereby
misguiding the uninformed people. Anyone who transgresses the words of
vedic-literature and behaves according to his own whims, neither attains any
happiness in this world or the next world and nor does he attain liberation.
The Supreme Pesronality of God-Head says in Gītā (16/23) as follows–
yaḥ ṣāstra-vidhim-utsr̥jya vartatē
kāma-kārataḥ|
na saḥ sid'dhimavāpnōti na sukhaṁ na
parāṁ gatim||
|| Rāga Śivaran̄jinī ||2|
(To be sung in Rāga Śivaran̄jinī)
|| Pañca-Tattva Nāma
Kīrtana ||10||
(Pañca-Tattva Praṇāma-Mantra)
śrī
caitan'ya nityānanda
śrī'advaita
candra |
gadādhara
śrīvāsādi
gaura
bhakta vr̥nda||1|
Rendition: This is the Praṇāma-Mantra of Pañca-Tattva.
|| Nitā'i-Gaura Nāma
Kīrtana ||11|
(Singing of Holy Name
of Pañca-Tattva)
nitā'i
nitā'i nitā'i nitā'i
nitā'i
nitā'i nitā'i hē|
gaura
gaura gaura gaura
gaura
gaura gaura hē||1|
Rendition: This is a beautiful couplet (pada) for
congregational chanting of the Holy Names of Nitā'i-Gaura.
|| Mahā-Mantra ||12||
(The ‘Great’ Mantra)
harē
kr̥ṣṇa harē kr̥ṣṇa kr̥ṣṇa kr̥ṣṇa harē harē|
harē
rāma harē rāma rāma rāma harē harē||1|
Rendition: This is The Mahā-Mantra.
Illuminating Tendency (Prakāśikā-Vr̥tti)- The meaning of Maha-Mantra as per
the commentary of Śrīla Jīva Gōsvāmī-pāda is as follows–
- ‘Harē’ refers to– sarvacētōharaḥ
kr̥ṣṇanastasya cittaṁ haratyasau– The embodiment of the pleasure-potency of
Lord (āhlādinī śaktirūpā) which enchants even Himself, The All-Attractive
Personality of God-Head i.e., Śrīmatī Rādhikā is reffered to as ‘Harā’.
- ‘Kr̥ṣṇa’ refers to– svīya lāvaṇya-muralī-kalaniḥ-svanaiḥ–
The All-Attractive Personality of God-Head, who enchants everyone with His
unsurpassable beauty and the nectarine sound of His flute is known as ‘Kr̥ṣṇa’.
- ‘Rāma’ refers to– ramayatyacyutaṁ
prēmṇā nikunja-vana-mandirē– The one who performs most confidential pastimes in
the temple made of sacred groves of nikunja-vana with Śrīmatī Rādhikā, that
Rādhā-Ramaṇa is known as ‘Rāma’.
The glory of chanting of Harē-Kr̥ṣṇa
Mahāmantra can be found in various vedic scriptures. In Kaliyuga, one can
easily attain spiritual-realization by chanting of this mantra.
It is mentioned in the Ananta-Sanhitā
section of Atharva-Vēda–
ṣōḍaṣaitāni nāmāni dvatrinṣadvarṇakāni
hi| kalauyugē mahāmantraḥ sam'matō jīva tāriṇē||
In Kaliyuiga, the congregational
chanting of Harē-Kr̥ṣṇa Mahāmantra comprising of 16 Holy Names and 32 syllables
is the most powerful method of God-realization.
It is mentioned in the Caitan'yōpaniṣada
section of Atharva-Vēda–
saḥ aiva mūla-mantraṁ japati harēra
iti kr̥ṣṇa iti rāma iti
Harē-Kr̥ṣṇa Mahāmantra has the Names
in the following order– First comes ‘Harē’, then comes ‘Kr̥ṣṇa’ and then comes
‘Rāma’.
Therefore, as per the above evidence
mentioned in the Atharva-Vēda, Harē-Kr̥ṣṇa Mahāmantra starts with ‘harē kr̥ṣṇa harē kr̥ṣṇa...’ and not with
‘harē rāma harē rāma....’. One can witness the same order of Harē-Kr̥ṣṇa
Mahāmantra in the oldest manuscripts available in the museum of Jayapur.
Similarly, it is mentioned in the
Kali-Santāraṇa-Upaniṣada section of Yajur-Vēda–
iti ṣōḍaṣakaṁ nāmnām kali kalmaṣa
nāśanaṁ|
nātaḥ paratarōpāyaḥ sarva vēdēṣu
dr̥śyatē||
The congregational chanting of
Harē-Kr̥ṣṇa Mahāmantra comprising of 16 Holy Names of the Lord is the topmost
method of vanquishing the ill-effects of Kaliyuga. There is no other method
more potent that this one that can be found in the four Vedās.
It is mentioned in Padma-Purāṇa as
follows:
dvatrinṣadakṣaraṁ mantraṁ nāma ṣōḍaṣakānvitaṁ|
prajapan vaiṣṇavō nityaṁ rādhākr̥ṣṇa
sthalaṁ labhēt||
Those Vaiṣṇavās who regularly chant
the Harē-Kr̥ṣṇa Mahāmantra comprising of 16 Holy Names and 32 syllables– attain
the eternal abode of Śrī-Rādhā-Kr̥ṣṇa.