Gayatri Mantras

[Paramananda das]

1. om bhur bhuvah svah tat savitur varenyam bhargo davasya dhi­mahi dhiyo yo nah pracodayat

om- O Lord; bhuvah- the planetary system; bhuvah- the next higher planetary system; svah- the heavenly planets; tat- that; savituh- of the sun; varenyam- worshipable; bhargah- effulgence; devasya- of the divine; dhimahi- let us meditate; dhiyah- medita­ tion; yah- who; nah- us; pracodayat- enthuses.

"Let us meditate on that worshipable effulgence of the divine sun who enthuses our meditation."

2. aim gurave namah

aim- (the word 'aim' is the seed-sound vibration of this man­tra); gurave- unto my spiritual master; namah- respectful obei­sances.

"I make my respectful obeisances unto my spiritual master."

3. aim gurudevaya vidmahe krsnanandaya dhimahi tan no guroh pracodayat.

gurudevaya- unto the spiritual master; vidamhe- try to know; krsna-anandaya- who is always in blissful Krsna consciousness; dhimahi- let us meditate; tat- that; nah- us; guroh- the spiritu­ al master; pracodayat- enthuses. "Let us try to understand my spiritual master who is always in blissful Krsna consciousness. Let me meditate on him being en­ thused as he enthused us.

4. klim gauraya namah.

klim- (the word 'klim' is the seed-sound vibration of this mantra); gauraya- unto Lord Caitanya; namah- respectful obei­sances.

"I make my respectful obeisances unto Lord Caitanya."

The Kama-bija Syllable Klim

The kama-bija syllable klim is described as situated within the hexagram's center the residence of Radha and Krsna. All the words of the mantra expand from this bija (seed) klim, as its energy. Srila Visvantha Cakravarti Thakur has written Man­ trartha-dipika as an explanation of the bija mantra `klim':

"The Rasollasa-tantra describes the love between Radha and Krsna by means of the kama-bija:

kama-bijatmakah krsna

rati-bijatmika radha

tayoh sankirtanad eva

radha-krsnau prasidatah

`Sri Krsna is in the form of the kama-bija and Sri Radha is in the form of the rati-bija. By chanting both these bijas Radha and Krsna become pleased.'

"First of all, the meaning of the kama-bija is as fol­lows. The kama-bija is the seed of all desires and wishes, or that which excites desires, or in other words, it is the seed that fulfills all desires. The kama-bija is described in the Gautamiya-tantra in the following way:

vina bijena mantranam

viphalam jayate phalam

pancalankara-samyutam

bijam tu paramadbhutam

ka-karas ca la-karas ca

i-karas carddha-candrakah

candra-bindhus ca tad-yuktam

kama-bijam udahrtam

`A mantra is ineffective without its bija. The kama-bija is exceptionally wonderfully because of being composed of five ornaments: k, l, i, m, and the dot over the m. That which has these five components is called kama-bija.'

"Klim is the one-syllable kama-bija. In the Gautamiya-tantra, its meaning is given as follows:

klim-karad-asrjad visvam

iti prana sruteh sirah

la-karat prthivi jata

ka-karaj jala-sambhavah

i-karad vahnir utpanno

nadad vayur ajayata

bindor akasa-sambhutir

iti bhutatmako manuh

`The Upanisads state that the universe was created from the syllable klim. Water was produced from the k, earth from the l, fire from the i, air from m, and ether from the dot. This mantra is therefore fivefold.'

"In the Brhad-gautamiya-tantra it is stated:

ka-karah purusah krsnah

sac-cid-ananda-vigrahah

i-karah prakrti radha

nitya-vrndavanesvari

las canandatmakam prema-

sukham tayos ca kirtitam

cumbananda-madhuryam

nada-binduh samiritah

`K is Krsna with His personal form of eternity, knowledge and bliss. I is His energy Radha, who is the eternal Queen of Vrndavana. L is celebrated as the blissful happiness of love. M is the sweetness of the bliss occurring when They kiss.'

"In the Sanatkumara-samhita the nature of the kama-bija's form is described:

atha sri-kama-bijayasya

sariram vigrahatmakam

ari-krsna-sarirabhinna-

ny aksarani kramat srnu

civuko 'tha griva caiva

kantah prasthas ca suvratah

i-karah skandho bahus ca

kaphonir anguli-nakhah

arddha-candro vaksas tundah

parse nabhih katis tatha

candra-bindav uru-janur

jangha gulphas ca padakah

parsnis capy angulf caiva

nakhendur api narada

iti vigraha-rupas ca

kama-bijatmako harih

`O Narada, the letters of the kama-bija constitute the body of Sri Krsna. Now listen as I explain them in order. K indicates His head, forehead, brow, nose, eyes and ears; by l, His cheeks, jaw, chin, neck, throat and nape; by i His shoulders, arms, elbows, fingers and fingernails; by m, His chest, stomach, sides, navel and hips; by the dot, His thighs, knees, shanks, ankles, feet, soles, toes and moon-like toenails. In this way, Sri Hari's transcendental form consists of the kama-bija.'

"In this regards it has also been stated:

bijaksaram panca puspa-

bana-tulyam kramat srnu

ka-karas camra-mukulo

la-karas casokah smrtah

i-karo mallikaa-puspam

madhavi carddha-candrakah

bindus ca bakula-puspam

ete banah syur eva ca

`The letters of the kama-bija correspond to the five flower arrows of Cupid. Now listen. K is the mango flower bud, l is the asoka flower, i is the jasmine blossom, m is the madhavi flower, and the dot is the bakula flower. These letters are those very same arrows.'" In this way, Srila Visvanath Cakravarti Thakura describes the kama-bija with so many meanings.

5. klim caitanyaya vidmahe visvambharaya dhimahi tan no gaurah

pracodayat.

caitanyaya- unto Lord Caitanya; vidmahe- try to know; visvamb­haraya- who is the maintainer of the universe; dhimahi- let us meditate; tat- that; nah-us; gaurah- Lord Caitanya; pracodayat- enthuses.

"Let us meditate on Lord Caitanya, Who is understood as the Maintainer of the universe, and Who has enthused us to do so."]

6. klim krsnaya govindaya gopijana-vallabhaya svaha.

krsnaya- unto Lord Krsna; govindaya- unto Govinda; gopijana- of the gopis; vallabhaya- unto the lover of the gopis; svaha- offering of oblations.

"I make offering of oblations unto Lord Krsna, Who is Govinda, the Lover of the gopis."

The Gopala Mantra of Eighteen Letters

In his purport to Text three, Srila Bhaktisiddhanta Sarasvati defines mantra as "inaudibly recited, liberating, self- dedicatory, transcendental sound." In transcendence there is no duality; consequently the distinction between an object and its name cease to exist in the spiritual world. Thus a mantra con­ sisting of Krsna's holy names is nondifferent from the person Krsna. This transcendental phenomenon is experienced when one "worships through the channel of the mantra" (mantro pasana). Srila Bhaktisiddhanta Sarasvati further states that the "transcendental words contained in the said mantra being differ­ ently placed make a manifestation of only one lila." In other words, the specific arrangement of the mantras component words in relationship to each other determine its meaning, as for example the eighteen-syllable mantra klim krsnaya govindaya gopijana- vallabhaya svaha which particularly describes Sri Sri Radha and Krsna's transcendental pastimes. As will be clear from Text Four, the conjugal mood predominates in Krsna's transcendental abode with all the other rasas playing supporting roles. In this eighteen syllable Gopala mantra, Krsna, Govinda, is being wor­ shiped as the lover of the gopis. Yet based upon one's sthayi- bhava (eternal loving mood), one will worship the mantra accord­ ingly with a specific corresponding emotion. [The science of rasa will be delineated at length in Text 36.]

The eighteen-syllable Gayatri mantra is mentioned in the Gopala-tapani Upanisad . Therein the four Kumaras questioned their father Brahma in such a way as to elicit the eighteen-syllable Gayatri as their father's reply:

om munayo ha vai brahmanam ucuh. kah paramo devah? kuto

mrtyur bibheti? kasya jnanenakhilam vijnatam bhavati?

kenedam visvam samsaratiti?

tad u hovaca brahmanah. krsno vai paramam daivatam.

govindan mrtyur bibheti. gopijanavallabha-jnanena taj

jnatam bhavati. svahayedam samsarati.

"Om. Some sages said to the demigod Brahma: `Who is the Supreme Personality of Godhead? Whom does death fear? By knowing whom does everything else become known? Who created this world.'"

"Brahma replied to them: `Krsna is the Supreme Personality of Godhead. Death fears Govinda. By understanding Gopijanavallab­ ha everything becomes known. By pronouncing the word svaha the Personality of Godhead created the world.'"

In his commentary to these verses, Srila Visvanatha Cakra­ varti Thakura states, "The statement that death fears Govinda means that Krsna rescues the living entities from the hands of death. The name Gopijanavallabha means `Krsna, who is very dear to the gopis .' By knowing Him, the entire spiritual and material world becomes known. The process of understanding Him is de­ scribed by Lord Gopijanavallabha Himself in the Bhagavad-gita (18.56)."

The four Kumaras were not yet satisfied for they wished to have a more elaborate description of Lord Krsna's qualities. They therefore asked: "Who is Krsna? Who is Govinda? Who is Gopijanav­ allabha? What is Svaha ?"

Brahma replied as follows:

papa-karsano go-bhumi-veda-vidito gopijanavidya

kala-prerakas tan-maya ceti, sakalam param brahmaivaitat .

"Krsna means He who delivers from sin, Govinda means He who is famous on the earth, in the Vedas , and among the surabhi cows, Gopijanavallabha means He who enchants the gopis , and Svaha means the potency of the Supreme. All these names refer to the Supreme Personality of Godhead."

Srila Visvanatha Cakravarti Thakura further explains, "The name papa-karsana may also be interpreted to mean: 1. He whose transcendental pastimes attract the minds of even the sinful conditioned souls, or 2. the merciful Supreme Person who liberat­ ed Putana, Agha, Kesi, and many other demons killed by Him. "The name Govinda means the Supreme Lord who is famous to the surabhi cows of Vraja. He is glorified in the verses of the Vedas , and He is famous on the earth because He removed the burden of demoniac kings.

"Govinda also means He who protects the cows, land and Vedas . Lord Govinda is the supreme protector, who rescues the living entities from the hands of death. Gopijanavallabha means He who enchants the gopis , who are all manifestations of His hladini potency. The Lord enchants them with the sweetness His handsomeness and other transcendental qualities, removes their materialism, and grants them ecstatic love for Him. In this way He has become very dear ( vallabha ) to them.

"The name svaha means the Lord's potency by which everything is manifested."

Each of these six transcendental words of the mantra are significant and the mantra is a complete means by which to devel­ op one's love for Krsna. (1) Krsnaya indicates Madana-Mohana the Deity who establishes our relationship (sambandha) with Krsna. (2) Govinda accepts our devotional service (abhideha). (3) Gopi­ jana and (4) vallabhaya or Gopinatha satisfies all the gopis and is the ultimate goal of life (prayojana). (5) Sva indicates ksetrajna or, one who is conversant with one's inner self, and the word (6) ha indicates the transcendental nature. Svaha gener­ ally means to offer oblations. But more specifically, sva may be understood as `I am the servant of the gopis', while ha means `to give Krsna everything just as the gopis are doing'. The Kumaras further inquired: "What is His form? How is He glorified? How does one worship Him?" In reply, Brahma quoted the

following verses, meant for mantra upasana worship:

sat-pundarika-nayanam

meghabham vaidyutambaram

dvi-bhujam jnana-mudradhyam

vana-malinam isvaram

gopa-gopi-gavavitam

sura-druma-talasrayam

divyalankaranopetam

rakta-pankaja-madhyagam

kalindi-jala-kallola-

sangi-maruta-sevitam

cintayams cetasa krsnam

mukto bhavati samsrteh

"Meditating with all his heart on Lord Krsna, whose eyes are handsome lotus flowers, whose complexion is a monsoon cloud, whose garments are lightning, who has two arms, who is rich in transcendental knowledge, who wears a garland of forest flowers, who is the supreme controller, who is surrounded by gopas , gopis , and surabhi cows, who rests under a sura-druma tree, who is decorated with splendid ornaments, who stands in the middle of a red lotus flower, and who is served by breezes that have touched the Yamuna's waves, a person becomes free from repeated birth and death."

Finally Brahma instructed them to repeatedly chant the mantra ` klim krsnaya govindaya gopijanavallabhaya svaha .' Brahma further informed them that anyone who chants this mantra even once quickly attains the association of Lord Krsna. Regarding worship of Govinda, Brahma stated that the Lord's altar should be a golden lotus with eight petals within which two triangles should be placed along with the Gayatri mantra [thus creating a hexagonal figure with sixfold divisions]. Every mantra has a corresponding yantra, or mystic diagram, suitable for worship according to the rules of tantric vidhi.

Referring to the Brahma-samhita 's Text three and the Gopala mantra, Srila Jiva Gosvami states: "This mantra is de­ scribed as written in a hexagonal figure in the form of a mystic diagram. Within that hexagonal mystic diagram is situated the form of Sri Krsna, Who is luminous as a diamond. The six words of the mantra are written on the six sides of the hexagon. In that abode reside the predominated (prakriti) and predominating (purusha) aspect of the Absolute. Both the predominated and the predominating aspects are described as `premananda-mahananda- rasana avasthitam' (immersed in the bliss of countless varieties of exchanges of spiritual love)."]

7. klim kamadevaya vidmahe puspabanaya dhimahi tan no' nangah pracodayat.

kamadevaya- unto the master of the senses; vidmahe- try to know; puspabanaya- carrying arrows of flowers; dhimahi- let us meditate; tat- that; nah- us; anangah- the transcendental Cupid; pracodayat- enthuses.

"Let us meditate on the Master of the senses, Who carries the arrows of flowers. Let us meditate on Him being thus enthused by the transcendental Cupid."

Initiation in Kama-Gayatri

Then Gayatri, mother of the Vedas, being made manifest, i.e. imparted, by the divine sound of the flute of Sri Krsna, entered into the lotus mouth of Brahma, born from himself, through his eight ear-holes. The lotus-born Brahma having received the Gayatri, sprung from the flute-song of Sri Krsna, attained the status of the twice-born, having been initiated by the supreme primal preceptor, Godhead Himself.

History of Kama-Gayatri

In Text 24, Lord Brahma was instructed to chant the eight­ een-letter mantra (sometimes refered to as Gopala-mantra). In Text 26 it is stated that he meditated upon this mantra for a long time. Thus, after chanting for thousands and thousands of years the Gopala-mantra of eighteen letters, Brahmaji was able to perceive the Supreme Lord and His spiritual abode. Now in this text it is explained that he heard the divine sound of Krsna's flute through his eight ear-holes. The sound of Krsna's flute is the most blissful sound in existence, and hence Gayatri, Vedic rhythm, is present within it. That transcendental blissful sound entered the heart of Brahma and issued forth from his lotus mouth. Tene brahma hrda ya adi-kavaye (Bhag. 1.1.1). Krsna first imparted the Vedic knowledge into the heart of Brahmaji, the original created being.

Brahmaji attained the status of being twice-born only after his initiation by the Lord. Although born directly from Visnu Himself, his most exalted birth was not sufficient qualification for achieving the twice-born status. No one can therefore claim brahminical status on the basis of family lineage as seen by the example of the most elevated and best of the brahmanas, Brahma. Although Brahma was initiated directly by the Supreme Lord, one who wishes to follow in his footsteps should approach the current link in the disciplic succession, as explained earlier.

Srila Bhaktisiddhanta Sarasvati states, "Kama-gayatri is the highest of all the Gayatris, because the meditation and prayer contained in it are full of the perfect transcendental sportive activities which are not to be found in any other Gayatri." Although the kama-gayatri is eternally existing, Srila Bhaktivi­ noda Thakura in Jaiva-Dharma provides the esoteric explanation of kama-gayatri's appearance. Srila Bhaktivinoda refers to the creation chapter of the Padma Purana, wherein it is mentioned that Gayatri first appeared as the mother of the Vedas. Hearing of the good fortune of the Upanisads, all of whom were born in Vraja-dhama as gopis, Gayatri, after deep meditation and devo­ tion, also took birth as a gopi along with Gopala-tapani Upani­ sad. Entering the conjugal pastimes of Krsna, she thereafter took the form of kama-gayatri, the highest of all the Gayatris.

Explanation of Kama-Gayatri

Speaking of the kama-gayatri (C.C. Madhya-lila 8.138), Srila Prabhupada states:

"This mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There is no difference between the kama-gayatri and Krsna. Both are composed of twenty-four and a half transcendental letters. The mantra depicted in letters is also Krsna, and the mantra rises just like the moon. Due to this, there is a perverted reflection of desire in human society and among all kinds of living entities. In the mantra: klim kama-devaya vidmahe puspa-banaya dhimahi tan no 'nangah pracoday­ at, Krsna is called Kama-deva or Madana-mohana, the Deity who establishes our relationship with Krsna. Govinda, or puspa-bana, who carries an arrow made of flowers, is the Personality of Godhead who accepts our devotional service. Ananga, or Gopijana- vallabha, satisfies all the gopis and is the ultimate goal of life. This kama-gayatri (klim kama-devaya vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat) simply does not belong to this material world. When one is advanced in spiritual understanding, he can worship the Supreme Personality of Godhead with his spir­ itually purified senses and fulfill the desires of the Lord."

Srila Prabhupada's above analysis divides the kama-gayatri into three divisions. Klim kama-devaya vidmahe refers to Madana- mohana, the Deity who establishes our relationship with Krsna (sambandha). Puspa-banaya dhimahi indicates puspa-bana or Govin­ da, the Deity who accepts our devotional service (abhidheya), and tan no 'nangah pracodayat; ananga or Gopijana-vallabha satisfies all the gopis and is the ultimate goal of life (prayojana). The Brahma gayatri, om bhur bhuvah svah tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat, may also be divided into three divisions. However, the kama-gayatri is superior because it leads to the full realization of the transcendental pastimes of Gopijana-vallabha. This realization does not come easily. In Brahmaji's case, he first had to perfect the chanting of the Gopal-mantra, which took a very, very long time. These two--the Gopal-mantra of eighteen letters and kama-gayatri--are complemen­ tary and should be practiced together.

One must qualify oneself to receive the actual benefit of chanting Gayatri. Srila Prabhupada explains (Bhag. 1.1.1), "This Gayatri mantra is meant for spiritually advanced people. When one is successful in chanting the Gayatri mantra, he can enter into the transcendental position of the Lord. One must therefore acquire brahminical qualities or be perfectly situated in the quality of goodness in order to chant the Gayatri mantra success­ fully and then attain to the stage of transcendentally realizing the Lord, His name, His fame, His qualities, and so on." By successfully chanting the kama-gayatri, Krsna will manifest Himself before us in the form of Radha and Krsna, surrounded by Lalita, Visakha, and so many gopis, as we will thus obtain the chance to serve Them in Their eternal pastimes.

The meaning of kama-gayatri has also been explained by Visvanatha Cakravarti Thakura in his Mantrartha-dipika as fol­ lows:

gayatri sa maha-mantrah

kama-purvatha kathyate

sadhaka yam grhitvaiva

jayate vraja-mandale

"`The kama-gayatri is a maha-mantra. Those devotees who chant it will be born in the region of Vrndavana.'

The kama-gayatri is that gayatri which has the kama-bija joined to it [as given in relation to Text 3 of Brahma-samhita]. Its worshipable Deity is the king of the mellows of conjugal love. He is identical with the transcendental Cupid Sri Krsna, the son of Nanda Maharaja. His abode is Sri Vrndavana.

In the Sanatkumara-samhita the kama-gayatri is described as follows:

adau manmatham uddhrtya

kama-deva-padam vadet

ayante vidmahe puspa-

banayeti padam tatah

dhimahiti tathoktvatha

tan no 'nangah pracodayat

`Cupid is taken up at the beginning by the word kama-devaya. Then comes vidmahe puspa-banaya. This is followed by dhimahi and pracodayat.'

"Klim is the capture of the mind of Radha and the other gopis by the sweet sound of Krsna's flute. Kama-devaya is the capture of the discretion of Radha and the other gopis by Krsna's sweet pastimes. Puspa-banaya is the excitement of the desire for conjugal love in Radha and the other gopis by the lovely sweet­ ness of Krsna's qualities, etc.

"The purport of the word kama is 'relation and attendance.' One performs worship with this gayatri in kamanuga, or in other words, raganuga bhakti. Kama-deva means he shows (divyati) His desires (kaman). Or else, by His desires (kamena) He plays (divyati) in different pastimes. Vidmahe means: I know that Kamadeva (Cupid). How is He a Kamadeva? By the five flower arrows (puspa-bana) which are shot from the five-threaded string of Krsna's bow. These arrows are represented by the five letters of the kama-bija. I meditate (dhimahi) on Him as the possessor of those five arrows. This, then, is the significance of the kama-gayatri in so many words."

The exalted associate of Lord Caitanya, Srila Prabhodananda Sarasvati Thakura, has also written an explanation known as Kama- gayatri-vakhya. He provides a detailed description of the flower arrows of Krsna, the transcendental Cupid:

"Kama (love) is called a minister because it advises. Kama permeates the whole universe from Brahmaloka on down. Kama has five arrows. These arrows produce the following effects: mad­ dening, burning, cleansing, obstructing and bewildering. These five arrows are permeated by the following flowers: mango, asoka, madhavi, jasmine, and bakula. These five flowers are also asso­ ciated with the letters of the kama-bija: k--mango, l--asoka, i--madhavi, m--jasmine and the dot--bakula. The Lord's one sweet form is said to have five sweet divisions: k--the cheeks, head and mouth; l--the eyes and ears; f--form, nose and eyes; m--chest, back, nape and shanks; the dot--knees and feet.

"In the Gita-govinda, Jayadeva has written:

srngarah sakhi murtiman iva

madhau mugdho harih kridatiti

"`O Sakhi, because Krsna burns with desire in spring time, He sports with the gopis as if He were love personified.'

"There is also the following famous verse:

madhuram madhuram vapur asya vibhor

madhuram madhuram vadanam madhuram

madhu-gandhi-mrdu-smitam etad aho

madhuram madhuram madhuram madhuram

"`Sweet, sweet is the body of the Lord. Sweet, sweet, His face is sweet. O what a soft smile as fragrant as honey! Sweet, sweet, sweet, sweet!'

"Klim is the transcendental Cupid of Vrndavana. The names of the five arrows are: cittananda-dhara, vidyananda-dhara, sadananda- dhara, kamananda-dhara and ramanananda-dhara. These five names become one name as citta-vidya-sada-kama-ramana-dharaya vidmahe, or as citta-vidya-sada-kama-ramana-dharaya svaha. The five names correspond to the five flowers; thus mango--cittananda-dhara, etc. These five arrows also correspond to five sweet forms of Krsna: mango flower--citta-kandarpa (Cupid of the mind), asoka flower--kamananda-prakasa (manifestation of the bliss of love), bakula flower--vidyananda-dhara (holding the bliss of wisdom). These three names become one name: citta-kandarpa-kamananda- vidyananda-dharaya svaha. The madhavi flower is koti-candra- mohini (bewildering thousands of moons), and the jasmine flower is koti-prema-mohini (bewildering thousands of loves). These two names become one: koti-candra-koti-prema-mohinyai svaha. This fivefold explanation is found in the Gopala-tapani Upanisad. It also gives the following information regarding locations. The love-place is Vrndavana. The lotus is Sri Radhika. The flavor of love is always beyond comprehension. Sri Krsna is a bumblebee hovering over that lotus to always drink its nectar.

"The five flavors are: taste, touch, sight, sound and smell. The five rasas are: santa, dasya, sakhya, vatsalya and madhurya. Their main moods are: santa--peacefulness, dasya--love, sakhya- friendship, vatsalya--fondness, madhurya--dearness in conjugal love. Their main qualities are: santa--steadiness, dasya--serv­ ice, sakhya--conviction, vatsalya--affection, madhurya--sweet­ ness.

"Thus are described the qualities, forms, names, letters and rasas of the five arrows.

Krsna's Moon-Like Beauty

In the Caitanya-caritamrta, Madhya-lila, Chapter Twenty-one, text 125, Srila Krsnadasa Kaviraja Gosvami compares Lord Krsna and the kama-gayatri, which is identical with Him, to so many moons:

kama-gayatri-mantra-rupa, haya krsnera svarupa,

sardha-cabbisa aksara tara haya

se aksara 'candra' haya, krsne kari' udaya,

trijagat kaila kamamaya

"Krsna, the Supreme Personality of Godhead, is identical with the Vedic hymn known as the kama-gayatri, which is composed of twen­ ty-four and a half syllables. Those syllables are compared to moons that arise in Krsna. Thus all three worlds are filled with desire."

Srila Visvanatha Cakravarti Thakura has identified the twenty-four and a half letters of the kama-gayatri as follows:

"Theses twenty-four and a half letters are twenty-four and a half moons. They have risen on the body of Sri Krsna and cause all the three worlds to desire Krsna. The letters from the first k to the final t represent His face, cheeks, forehead, down to His hands and feet. These are calculated from right to left.

"Now listen to this description of the moon-like features of kama-gayatri's letters:

esam apy aksaranam tu

candratve nirnayam srnu

mukhe 'py ekam vijaniyad

gandayor dvau tathaiva ca

lalate carddha-candram vai

tilakam purna-candrakam

panyor nakha dasa proktas

tv aksarani manobhavah

padabjagos tatha jneya

nakha-candra dasa kramat

artho vijneya ittham vai

gayatryas ca manisibhih

kramac canran vijaniyat

kaditantaksarani tu

daksinadi-kramenaiva

kramas tesam su-sammatah

"`Listen, the arrangement of the moons of those letters is as follows. His face is one moon. His cheeks are two moons. His forehead is a half moon and His tilaka is a full moon. His fingernails are ten moons and His toenails are understood to be ten more moons. This is how the wise have understood the gaya­ tri. These twenty-four and a half moons are considered identical with the letters of the gayatri, beginning with k and ending in t. Their order is well established as going from right to left.'"

In his Kama-gayatri-vakhya, Srila Prabhodananda Sarasvati, quoting from various scholars and grammarians, gives a detailed description of each of the moons arising on Krsna's transcenden­ tal body in relation to each of the letters of the kama-gayatri. An example is his description of the word kamadevaya:

"The description of the moons is as follows. The Varnagama- bhasvad says that __ka__ and __ma are His two cheeks which by their brilliance are associated with affection, dalliance, touch and longing. According to Vyopana, ka indicates skill, moon, dal­ liance, garland and tastiness. Rsabha says that ma indicates sweetness, laughter, exhibition, complexion and thirst. De is the verbal root da, which means 'giving.' Da is changed to de because it is followed by va. According to Dvadvoti, de indi­ cates moon, dalliance, food and sun. Vyagrabhuti says that de indicates moon, laughter, ghee, charity and dalliance. According to the grammarian Bhasvati, va indicates forest, longing, loveli­ ness, thunderbold and moon. He also stated that because ya is followed by vi, it is considered a half syllable or half moon. This was decided after due consideration of its characteristics. Vyadi says that ya indicates half moon, magnificence, dalliance, terror and fear."

Normally scholars calculate that the number of syllables in the kama-gayatri mantra as twenty-five. but Srila Krsnadasa Kaviraja Goswami calculated only twenty-four and a half. This discrepency led to a marvelous revelation. Srila Visvanatha Cakravarti Thakura relates the following astonishing incident that occurred while he was writing his kama-gayatri commentary:

"In the Caitanya-caritamrta Krsna dasa Kaviraja Gosvami rejects the ordinary calculation of syllables in the gayatri as twenty- five, and instead states that it has twenty-four and a half syllables. I also wrote the same thing in accordance with his view. Thus he states:

kama-gayatri mantra-rupa

hoya krsnera svarupa

sarudha-cabbisa aksara tara haya

se aksura candra-caya

krsne kari udaya

trijagata keila kama-maya

"`The kama-gayatri in the form of a mantra is the very form of Krsna. It has twenty-four and a half syllables. As a cluster of moons, these syllables have arisen on the body of Sri Krsna and have filled the three worlds with love for Krsna.' (C.c. M. 21.125)

"On the basis of this evidence and in persuance of the views of the previous acaryas, I also gave the same explanation. However, on what evidence or for what reason did Krsna dasa Kaviraja Gosvami reject the normal calculation of twenty-five syllables in favor of twenty-four and a half? My mind was unable to penetrate the matter. By searching through all the scriptures you will still be unable to find any mention of a half syllable. There­ fore I sank into an ocean of deep doubts.

"Now consider the following. If someone says that the final t is a half syllable because it is not followed by a vowel, then the same would apply for other consonants in the gayatri that are not followed by vowels. In all existing literatures, such as gram­ mars, Puranas, agamas, dramas and poetry it is confirmed that there are fifty letters (syllables). They never mention any half syllable. In this respect, the Hari-namamrta-vyakarana states:

narayanad udbhuto 'yam varna-kramah

" 'This alphabet has originated from Lord Narayana.'

"The Hari-namamrta-vyakarana lists the same fifty letters as do other grammatical texts. In the Radhika-sahasra-nama-stotra of the Brhan-naradiya Purana it is stated that Radha is the embodi­ ment of the fifty letters. In this way, even in the sections of books dealing with poetry meters, I was unable to find any evi­ dence for the existence of fifty and a half syllables. How could I penetrate the mind of Krsna dasa Kaviraja Gosvami? I was unable to find a means. Because he knows everything, he is free from the defects of error, illusion, etc.

"Moreover, if it is resolved that the final t of the kama-gayatri is the half syllable, why did Krsna dasa Kaviraja again break the order of the letters? By beginning at the face and gradually descending to the feet, the final t or half moon will be on Krsna's feet, but Gosvamipada has placed it on His forehead.

"While instructing Sanatana Gosvami, Lord Caitanya said (C.c. Madhya 21.126-130):

"`The face of Krsna is the king of moons, and the body of Krsna is the throne. Thus the king governs a society of moons. Krsna has two cheeks that shine like glowing gems. Both are considered full moons. His forehead is considered a half moon, and His spots of sandalwood are considered full moons. His fingernails are many full moons, and they dance on the flute on His hands. Their song is the melody of that flute. His toenails are also many full moons, and they dance on the ground. Their song is the jingling of his ankle bells. Krsna's face is the enjoyer king. That fullmoon face makes His shark-shaped earrings and lotus eyes dance. His eyebrows are likke bows, and His eyes are like ar­ rows. His ears are fixed on the string of that bow, and when His eyes spred to His ears, He pierces the hearts of the gopis. The dancing features of His face surpass all other full moons and expand the marketplace of full moons. Although priceless, the nectar of Krsna's face is distributed to everyone. Some purchase the moonrays of His sweet smiles, and others purchase the nectar of His lips. Thus He pleases everyone.'

"Even after studying this explanation from different angles, no definite conclusion could be drawn. At that time, giving up trying to understand it, I stopped eating and drinking. I decid­ ed to give up my body, and so I went and threw myself helplessly on the shore of Radhakunda. If the syllables of the mantra defy human reason, how could one ever perceive God Himself? Therefore it seemed only fit to give up my life.

"Then, when the second watch of night arrived, I fell asleep and saw that the daughter of Vrsabhanu, Sri Radha, came and spoke to me: 'O Visvanatha! O dear one of Hari! Get up! What Krsna dasa Kaviraja Gosvami wrote is true. He is my confidential attendant. By My mercy He knows all My confidential affairs. Do not doubt his words. That mantra is for worshiping Me. Indeed, I am the goal to be known by the letters of that mantra. Without My mercy no one can understand this. The half syllable is described in a book called Varnagama-bhasvad. After reading it, Krsna dasa Kaviraja wrote about the half syllable. Listen. After you have seen that book please make a collection of all evidences regard­ ing the all-beneficial meaning of the mantra.'

"After hearing Radha's words, I quickly regained consciousness. But my doubt continued, and so I began repeatedly crying, 'Alas! Alas!' Guarding Her order in my heart, I strove to nurture it. The description of the half syllable in Radha's own words was:

vy-anta-ya-karo 'rddhaksaram lalate 'rddha-candra-bimbah tad itaram purnaksaram purna-candrah.

"`When the syllable ya is followed by vi, it is considered a half syllable. It appears on Sri Krsna's forehead as a half moon. All the other full syllables are full moons.'

"Sri Radha's decisive instruction about the half syllable is described in the Varna-gama-bhasvad in the follow way:

vi-karanta-ya-karena

carddhaksaram prakirtitam

"`When the syllable ya is followed by vi, it is considered a half syllable.'

"The word gayatri is explained as follows:

gayantam trayate tasmat

gayatri tvam tatah smrtam

" 'Because she protects (trayate) the one who chants (gayantam) her, she is know as gayatri.'"

This wonderful narration not only provides an intimate understanding of kama-gayatri's meaning, but exemplifies the sincerity with which the chanting should be performed. As Srila Visvanatha Cakravarti advises, kama-gayatri can be successfully performed by one who has achieved the stage of raganuga-bhakti (spontaneous devotional service). Those who are not so advanced should still go on chanting the mantra on the strength of the spiritual master's order. Keeping full faith on guru and Krsna, by the power of devotional service one will gradually become qualified to behold Krsna in His transcendental form as Kama- deva, the ever-new Cupid. The example of Lord Brahma, who began in confusion but became fully Krsna conscious by his sincere devotional attitude, is proof that by following in his footsteps one may similarly achieve the same goal.