Sastra Caksusa

seeing through the eyes of scriptures

Maha Mantra includes Lord Rama, but really it is a Yugal Kisora Mantra,for worshipping Radha Krsna under the guidance of Srila Prabhupada and Gauranga

Jaya Gaura Nitai
There was a dispute between two sannyasi disciples wether Hare Rama is Sita Rama or Rama refers to Balarama,Srila Prabhupadas said that They(Lord Rama and Lord Balarama) are included in the Maha mantra. Actually the Maha Mantra is a Yugal Kisora mantra,but even Rama Bhaktas can chant it as it is recommended in all sastras.
This is from Kali santarana Upanisad
and there is for example Jiva Goswamis meditation on the Yugal Kisora ,The Mahamantra:
Explanation of the Mahamantra by Srila Jiva Gosvami.

Mahamantra Tika
By His uncommon beauty, Sri Krsna Candra
takes away the mind of everyone.
However, when Sri Radha expands Her own
cleverness, She also captures Sri
Krsna's mind. Therefore She is called "Hara"

By His loveliness and by the sweet sound of
His flute, Sri Krsna, who is
decorated with the most captivating qualities,
attracts Radha. Therefore He
is called "Krsna."

It has been heard from the mouths of great
souls that Lord Hari led away
the fawn-eyed Radha from the Rasa dance to
secluded bower. Therefore Radha
is called "Hara."

As He sports with Radha, His blackish
effulgence causes shiny gold to
also appear blackish. Therefore He is called

In pursuance of the wishes of His beloved Sri
Radha, He constructed in
the forest near Govardhana a lake named
Syama-kunda and then drew the waters
of all holy bathing places there. Those who know
this call Him "Krsna."

By Her unsurpassed love, Sri Radha attracts
Him who is the performer of
wonderful pastimes to the Vrndavana forest on the
banks of Yamuna River.
Those of steady intellect therefore call Him "Krsna."

One day while Krsna was in Vrndavana, He
killed the demon Arista, who was
disguised as a bull. At that time Radha
affectionately called out to Him "O
Hari!" Therefore She is known as "Hara."

Sometimes due to excessive love, Sri Radha's
voice becomes faint when She
sings the glories of Sri Krsna's pastimes.
Therefore those who are expert in
discerning spiritual sentiments call Her "Hara."

Once, in the forest of Vrndavana, Sri Krsna
dropped His flute due to the
intense experience of loving sentiments. All that
time Radha snatched up His
flute. Therefore She is called "Hara."

Once Sri Krsna put His arms around Sri Radha,
took Her into a bower
shaped like one of the caves at Govardhana Hill
and there enjoyed with Her.
Therefore He is called "Rama".

Everyday the most merciful Sri Radha bestows
(rati) happiness upon
Krsna. Therefore She is called "Hara."

The minds of the devotees always find
pleasure in Sri Krsna, who is an
ocean of transcendental bliss. Therefore that
beautiful dark form of Krsna
is called "Rama."

Radha is called Rama because She enjoyed
Acyuta through loving pastimes
in a forest pavilion made of flowering creepers.
Because Krsna is with that
Rama, He is called "Rama".

When all of Gokula was filled with wailing
because of a forest fire, Sri
Krsna extinguished it, thus greatly pleasing the
Vrajavasis. Therefore He is
called "Rama".

Sri Krsna went to Mathura to kill the demons
headed by Kamsa. By Her to
enjoy confidential pastimes with Krsna, Sri Radha
brought Krsna back to
Vrndavana. Therefore She is called "Hara".

When Sri Krsna came back to Vrndavana, He
took away the suffering of the
Vrajavasis and by His wonderful pastimes
captivated Radha's mind. Therefore
the son of Nanda is called "Hari".

your servant
Paramananda das

"Maha-mantra Includes Lord Rama"
1 Apr 74 , Bombay

Take a test
Prabhupada: (leads word-for-word chanting)

"...kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami
[Bs. 5.39]

ramante yogino 'nante
satyanande cid-atmani
iti rama-padenasau
param brahmabhidhiyate
[Cc. Madhya 9.29]

Ramadi-murtisu kala-niyamena tisthan [Bs. 5.39]." Rama, Nrsimha, Varaha, Vamana, Parasurama, Balarama, Buddha -- there are innumerable incarnation of the Supreme Personality of Godhead, ramadi, of whom Lord Ramacandra is the chief. So ramadi-murtisu kala-niyamena tisthan [Bs. 5.39]. Krsna simultaneously existing with His innumerable incarnation like Rama, Nrsimha, Varaha, ity adi. Ramadi-murtisu kala-niyamena tisthan nanavataram akarot [Bs. 5.39]. So Krsna accepted so many innumerable incarnations, but the Supreme Personality, parama-purusa, is Krsna. Ramadi-murtisu kala-niyamena tisthan nanavataram akarod bhuvanesu kintu, krsnah svayam, krsnah svayam samabhavat [Bs. 5.39]. In spite of His coming in different multi-incarnations, He personally also descends. Krsnah svayam samabhavat paramah puman yo [Bs. 5.39]. The Supreme Personality. Govindam adi-purusam tam aham bhajami **. This is the prayer offered by Lord Brahma.

Then again, in the Satvata Purana the explanation of Rama is given. Rama, the word comes from the ram-dhatu, ramante. Ramante means fulfilling desires. So ramante yogino 'nante. Those who are yogis.... Karmi, jnani and yogi. And amongst the yogis, the bhakti-yogi is the topmost.

yoginam api sarvesam
sraddhavan bhajate yo mam
sa me yuktatamo matah
[Bg. 6.47]

So yogis, they are not interested with material enjoyment because material enjoyment is temporary. So ramante yogino 'nante. Everyone is seeking after happiness, blissful life. But those who are less intelligent, mudha, they are satisfied with temporary so-called happiness of material existence. But yogis are not like that. Yogis are interested in the permanent happiness. Ramante yogino 'nante, not ante.

Antavanta ime dehah. Anta means this body. Antavanta ime deha nityasyoktah saririnah: [2.18] "But within the body, the proprietor of the body is nitya." So nityo nityanam. If I am nitya, eternal, then I should be interested in eternal happiness. But the eternal happiness is not possible to enjoy by this body. Therefore it is said, ramante yoginah anante. So ananta-ramana, that is the description of Rama. Rama means ananta-ananda, unlimited happiness. Iti rama-padenasau param brahmabhidhiyate [Cc. Madhya 9.29]. Rama is param brahma, and Krsna is also param brahma. Krsna is recognized by Arjuna after understanding Bhagavad-gita, param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. So there is no different between Rama and Krsna. Krsna is also param brahma and Rama is also param brahma. [break] of Lord Ramacandra. So we Vaisnava, we have equal faith and obeisances to all visnu-murtis, ramadi-murtisu, Rama, Nrsimha, Varaha, Narayana, Mahavisnu.... There are advaitam acyutam anadim ananta-rupam [Bs. 5.33]. But we Gaudiya Vaisnava or Madhva-Gaudiya Vaisnava, we are worshiper of Lord Krsna murti. Lord Ramacandra's murti and Krsna's murti, there is no difference. But as I have already explained, Krsna param brahma full-fledged, and Lord Ramacandra is also param brahma, but He did not exhibit His full-fledged opulence. So these are very confidential things, but still, on the birthday of Lord Ramacandra we offer our respectful obeisances at His lotus feet so that He may be merciful upon us to bestow His bhakti, devotional service.

We are all fallen souls. We have no power to approach the Supreme Personality of Godhead. But as it is directed by the sastra, sevonmukhe hi jihvadau svayam eva sphuraty adah [Brs. 1.2.234]. So although there is no difference between Sri Rama and Sri Krsna, but one devotee is attracted by one feature of the Lord, and the other is attracted by other feature. Sometimes it so happened that Krsna disappeared from the rasa dance and the gopis were very much eager to find out Krsna again. So when they were too much eager to see Krsna, where He is, Krsna appeared as Narayana, four-handed Narayana. The gopis saw narayana-murti but did not become attracted by Him. All the gopis said, "Oh, He is Narayana. Let us offer our respect," and they went away. Actually there is no difference between Krsna and Narayana. (aside:) What is that? But gopis were not very much interested with Narayana. They wanted Krsna, although there is no difference between Narayana and Krsna. Similarly, although there is no difference between Rama and Krsna, some devotees are attracted with rama-murti and some devotees are attracted with krsna-murti. But factually there is no difference.

But in the sastras it is said that if you chant the name of Visnu, Visnu-sahasra-nama, by chanting one thousand times Lord Visnu's name is equal to one name of Rama. And by chanting three times the name of Lord Rama it is equal to one name of Krsna. This is the verdict of the sastra. So when we chant Hare Krsna, Rama is there already, three times. It is not that because we are chanting Hare Krsna we are neglecting Rama, no. With each Krsna name there are three times Rama name. That is the verdict of the sastra.

Besides that, we are chanting also Hare Rama. Hare Rama and Sita-Rama the same thing. Hare Krsna Hare Krsna or Hare Rama Hare Rama, there is no difference. This is also rama-nama, Hare Rama Hare Rama Rama Rama Hare Hare. In the sastras it is recommended, Agni Purana, Brahmanda Purana, Kali-santarana Upanisad, the

Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Besides that, when we chant Krsna's name, we chant also Lord Rama's name. Just like in the prayer offered by Sri Caitanya Mahaprabhu,

krsna krsna krsna krsna
krsna krsna krsna he
krsna krsna krsna krsna
krsna krsna krsna he

krsna krsna krsna krsna
krsna krsna raksa mam
krsna krsna krsna krsna
krsna krsna pahi mam

rama raghava rama raghava
rama raghava raksa mam
krsna kesava krsna kesava
krsna kesava pahi mam

So devotees, they always chant together Krsna's name and Rama's name. So when there is question of rama-nama, there is Hare Rama Hare Rama Rama Rama Hare Hare. That is rama-nama.

So there is no partiality, that "These people are simply after Krsna." Of course, we are little more attached to Krsna, but that does not mean we do not know who is Lord Ramacandra. We know that He is also Krsna Himself in His different feature of pastime.

ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami
[Bs. 5.39]

Now let us begin our regular class. (begins chanting Jaya Radha-Madhava) [break]

Pradyumna: Om namo bhagavate vasudevaya (twice -- devotees respond). (leads chanting of verse, Bg. 4.12, with devotees responding)

kanksantah karmanam siddhim
yajanta iha devatah
ksipram hi manuse loke
siddhir bhavati karma-ja

[break] " desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world."


kanksantah karmanam siddhim
yajanta iha devatah
ksipram hi manuse loke
siddhir bhavati karma-ja

So last night we were discussing,

ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
[Bg. 4.11]

Everyone is seeking the Absolute Truth in different way. So the worship of the demigods, that is also, in one way, searching after the Absolute Truth, the Supreme Personality of Godhead. Therefore in the Vedas, the demigod worship is also recommended. Upasana-kanda.

The Vedas are divided into three kandas, or division: karma-kanda, jnana-kanda, upasana-kanda. Therefore the other name of Veda is trayi. Trayi na sruti-gocara. Stri-sudra-dvijabandhunam trayi na sruti-gocara [SB 1.4.25]. That is stated in the Vedic literature. Stri, sudra and dvija-bandhu.... Dvija-bandhu means born in brahmana, ksatriya, vaisya family, especially brahmana family, but he is not possessing the qualities of brahmana or ksatriya, as now it is going on. Everyone is presenting himself as a brahmana, ksatriya, vaisya, but he hasn't got the necessary qualification. A brahmana's qualification is stated in the Bhagavad-gita, satyam saucam samo damas titiksa arjavam jnanam vijnanam astikyam brahma-karma svabhava-jam [Bg. 18.42]. Similarly, ksatriya. Sauryam viryam tejo yuddhe capy apalayanam, isvara-bhavas ca. In this way there are ksatriya's qualification.

Similarly, krsi-go-raksya-vanijyam vaisya-karma svabhava-jam [Bg. 18.44]. The vaisyas are described to be engaged in agricultural work, giving protection to the cows, and excess grains to trade, where there is necessity to carry there and take something in exchange.

Similarly, sudra: paricaryatmakam karma sudra-karma svabhava-jam. Sudra means he is satisfied by serving somebody. Just like a dog. He is satisfied having a nice master, that's all. Sometimes it is compared, the sudras, like the dogs. So kanksantah karmanam siddhim. This guna-karma-vibhagasah [Bg. 4.13] -- brahmana, ksatriya, vaisya that will be explained in the next verse.

So karma, to get success in one's particular type of occupational duties sometimes they worship the demigods. That is described here. Demigods, they are also living entities, and all living entities are part and parcel of Krsna. Mamaivamso jiva-bhutah jiva-loke sanatanah [Bg. 15.7]. So demigods, they are also part and parcel. We are also part and parcel. There is no difference. But they are more fortunate to get the post of Candra, Surya, Indra, Brahma. Brahma is also a living entity. Therefore, to get success in our material welfare activities, sometimes, not sometimes, always, we worship demigods.

So that is explained in the Bhagavad-gita, that demigod worship is also My worship, but that is avidhi-purvakam. That is not the vidhi. Vidhi is to worship the Supreme Personality of Godhead. But sometimes, just like we give some reward to the doorman to enter into the room of a great officer, similarly, demigod worship means to get the result very quickly. And we may ask any type of benefits and reward from the demigods. Tad bhavaty alpa-medhasam. That will be explained in the Seventh Chapter.

So demigod worship may be bring quickly the resultant action, desired result, but antavat tu phalam tesam [Bg. 7.23]. The result is antavat; it is limited. But bhakti is not limited. Bhakti is unlimited. Svalpam apy asya dharmasya trayate mahato bhayat. But people.... Tad bhavaty alpa-medhasam. Those who are less intelligent, instead of worshiping the Supreme Personality of Godhead, they worship the demigods. Kanksantah karmanam siddhim yajanta iha devatah. Therefore people are more interested in worshiping demigods than Krsna. The demigods.... In India especially we will find. There are many devotees of the demigods. Not devotees. Devotion is only applied in connection with the Supreme Personality of Godhead. The demigod worship, they are not devotee, but they are interested to get the reward from the demigod. Otherwise they are not interested.

But bhakti is not like that. The bhaktas, they are not after any reward from the Supreme Personality of Godhead. That is difference between bhakti and other demigod worship. Just like Caitanya Mahaprabhu. He is teaching us bhakti. He says, na dhanam na janam na sundarim kavitam va jagad-isa kamaye: "My Lord, I do not wish to ask from You opulence, riches, nice wife or many followers." These are material opulences. So Caitanya Mahaprabhu says, "I do not want all these things."

na dhanam na janam na sundarim
kavitam va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
[Cc. Antya 20.29, Siksastaka 4]

That is the desire of devotee. He doesn't want even liberation. Janmani janmani. He wants to serve the lotus feet of the Lord birth after birth. That is his aspiration.

So ksipram hi manuse loke siddhir bhavati karma-ja. So karma-kandiya, those who are on the platform of fruitive activities, generally they are attracted by the demigod worship. But vita-raga-bhaya-krodhah [Bg. 2.56], those who are detached from material happiness, they becomes attached to Krsna. Man-maya mam upasritah. That is already explained. Now we have to make our choice whether for temporary benefit we shall worship demigods or for permanent benefit we shall worship Krsna. That is our choice. But people generally make their choice: ksipram hi manuse loke siddhir bhavati, immediate result. Immediate result. That will be explained that immediate result, it may be very palatable in the beginning, but it is.... It will produce bitter result at the end. But that we do not consider. We want immediate.

The immediate result and remote result is described in Sanskrit word, sreyas and preyas. Preyas means immediate benefit and sreyas means ultimate benefit. So those who are interested in the ultimate benefit go back to home, back to Godhead. For them, worshiping the Supreme Lord is most beneficial. And those who are interested in the matter of temporary benefit, dhanam dehi, rupam dehi, yaso dehi. Just like by worshiping goddess Durga we want all these things. But we forget that whatever we get, material benefit, with the end of this material body, everything is lost. That is also stated in the Bhagavad-gita, that "At the end, I, as death, I take away all your material possession." Sarva-haro mrtyuh.

So that is not good. We, because we are eternal -- nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13) -- we should be after eternal happiness, eternal benefit. That should be our business. Therefore we should not be karma-ja, not karmi. Neither we should become jnanis. We should become yogi. And what kind of yogi? Bhakti-yogi. Because there are different types of yoga practices. Out of that, bhakti-yoga is the topmost. Because Krsna says, bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. Without being in the bhakti-yoga, neither you can be happy, nor you can understand what is Krsna and what is your relationship with Krsna. Evam prasanna-manaso bhagavad-bhakti-yogatah [SB 1.2.20]. If you want to be happy, then bhagavad-bhakti-yogatah, it can be possible. Nityam bhagavata-sevaya. That is stated, nasta-prayesv abhadresu nityam bhagavata-sevaya [SB 1.2.18].

This class is held for the benefit of the human society. And this is the process of nityam bhagavata-sevaya. Srnvatam sva-kathah krsnah punya-sravana-kirtanah [SB 1.2.17]. If you regularly hear about Krsna.... Why regularly? Constantly. If we practice in such a way that we shall hear about Krsna, talk about Krsna, chant about Krsna, eat about Krsna, work about Krsna, sleep about Krsna, walk about Krsna, that is Krsna consciousness movement. Srnvatam sva-kathah krsnah punya-sravana-kirtanah. Anything we do in relationship with Krsna is pious. Punya-sravana-kirtanah. Nirbandhah krsna-sambandhe yuktam vairagyam ucyate. This is the instruction of Srila Rupa Gosvami. Dovetail everything with Krsna activities, Krsna consciousness. That is the recommendation. Then our life will be successful.

And Krsna is sitting within your heart. When He sees you, that you are very serious about Krsna, then He helps you.

srnvatam sva-kathah krsnah
hrdy antah-stho hy abhadrani
vidhunoti suhrt satam
[SB 1.2.17]

Krsnah abhadrani vidhunoti. We have got many dirty things within our heart, but as soon as we begin to hear about Krsna.... Just like we are hearing about Krsna. Krsna is speaking about Himself. Krsna is speaking about the situation of this material world. He'll speak about the spiritual world. Everything is there in the Bhagavad-gita. So if you regularly hear, that is the beginning of success of life, hearing.

The Vedas are called hearing, sruti. One has to hear Vedas from the right person. That is the recommendation of Sri Caitanya Mahaprabhu. Sthane sthitah sruti-gatam tanu-van-manobhih. To achieve success in self-realization or God realization, Sri Caitanya Mahaprabhu recommends, sthane sthitah: "You just remain in your present position. You remain as a grhastha or as a brahmana or as a sannyasi, as a businessman, professional man. It doesn't matter." Sthane sthitah: "You remain as a brahmana, ksatriya, vaisya, sudra. It doesn't matter. But..." Sruti-gatam tanu-van-manobhih: "Just try to hear about Krsna," sruti-gatam, aural reception. Sruti-gatam means aural reception. Tanu-van-manobhih. "And try to employ your body, words," tanu-vak, and manah, "mind, engaged in Krsna's service." Tanu-van-manobhih. Sthane sthitah sruti-gatam tanu-van-manobhir ye prayaso 'jita jito 'py asi.
Krsna's another name is Ajita: He is never conquered. But any person who hears about Krsna, jnane prayasam udapasya namanta eva san-mukharitam bhavadiya-vartam, simply mental speculation, giving up this bad habit, jnane prayasam udapasya, leaving aside, namanta eva, very humbly and meekly, if one hears from the realized soul about Krsna, then in any position, sthane sthitah, because he is hearing from the realized soul, then one day it will be possible to conquer the unconquerable. Prayaso 'jita jito 'py asi tais tri-lokyam.

So this Krsna consciousness movement is to give chance to everyone to hear about Krsna. This is the first process, sravanam. And when one has heard very nicely about Krsna, they can, then he can speak about Krsna. And he must speak. You cannot remain without speaking. That is the result of sravanam. Sravanam kirtanam. One who has heard nicely, he must speak or preach. And preaching and hearing about whom? Sravanam kirtanam visnoh. Visnu and Krsna, the same thing.

sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam
[SB 7.5.23]

These nine different process of Krsna consciousness movement is being pushed on by the members of Krsna conscious society all over the world. And we have opened also here in Bombay, the most important city of India. So we request you all to come every day and try to understand this philosophy of Krsna consciousness based on Bhagavad-gita, Srimad-Bhagavatam, Vedanta-sutra, Ramayana, Mahabharata, all authentic scriptures.

There is no concoction, there is no manufacturing, malinterpretation. We are presenting Bhagavad-gita As It Is, without any deviation. So if we take advantage of this process of understanding, srnvatam sva-kathah krsnah punya-sravana-kirtanah [SB 1.2.17], then gradually we shall be bereft of all sinful activities, resultant action of sinful activities. Hrdy antah-stho hy abhadrani. Abhadrani means inauspicious things accumulated within our heart. By this Krsna kirtana, as recommended by Sri Caitanya Mahaprabhu, ceto-darpana-marjanam [Cc. Antya 20.12], the heart is cleansed. It is just like mirror. Ceto-darpana-marjanam. So as soon as our heart is cleansed, then we can understand immediately what is Krsna, what I am, what is my relationship with Krsna and how I should act in relation to Krsna. This is perfection of life. (aside about microphone) What had happened? Thank you very much, Hare Krsna. (end)

>>> Ref. VedaBase => Bhagavad-gita 4.12 -- Bombay, April 1, 1974
© 2001 The Bhaktivedanta Book Trust International. Used with permission.

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