The Meaning of the Maha-mantra: Srila Svami Maharaj Versus the Previous Acharyas
- The Symbol of Faith
- 5 days ago
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The Meaning of the Mahā-mantra: Śrīla Svāmī Mahārāja Versus the Previous Ācāryas
The verse that Śrīla Svāmī Mahārāja cites (ramante yogino ’nante) in his lectures when explaining the meaning of the word Rāma in the mahā-mantra is the eighth verse of the Śata-nāma-stotra of Lord Rāmacandra, which is found in the Padma Purāṇa:
“Vindaty ātmani yat sukham: "He enjoys within himself." Enjoys within him . . . that is real happiness. This word rāma . . . we chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This rāma . . . the rāma means that unlimited enjoyment in real happiness. There is another meaning of rāma. Rāma, Lord Rāma, that is all right. And also some grammatical meaning that rāma means ramante. Ramante means to enjoy. So there is a verse in Bhāgavata:
ramante yogino 'nante
satyānande cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate
(CC Madhya 9.29)
Ramante yoginaḥ. Yoginaḥ means those who are advancing in spiritual science and advancing in Kṛṣṇa consciousness, they are called yogī. So ramante yoginaḥ. The yoginaḥ, they take pleasure, satyānande. Satyānande means "in actual happiness." Because the living entity, he is, I mean, sac-cid-ānanda-vigraha (Bs 5.1).”
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I have . . . several times I recited one nice verse, the description of rāma.
ramante yogino 'nante
satyānande cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate
(CC Madhya 9.29)
That yoginaḥ, those who are actually yogīs, they . . . they also enjoy. And how they enjoy? Ramante yoginaḥ anante. In the unlimited, not into the limited. In the unlimited. Yoginaḥ anante and satyānande, that is real happiness. Satyānande cid-ātmani. And that is spiritual. That is not material. Iti rāma, this is the meaning of rāma. Hare Rāma. We described, this rāma means to enjoy in the spiritual life. That is called rāma.
It is all pleasure. Kṛṣṇa is also pleasure. Rāma is also pleasure. Because we are all hunting after pleasure. But we do not know where to find out the pleasure. The pleasure in spiritual life. That is real pleasure. We haven't got to sacrifice pleasure, but we have to enjoy it properly. Just like diseased man, he cannot enjoy life. His enjoyment of life is a false enjoyment. When he's cured, when he's in healthy life, then his enjoyment is bona fide.”
***
“There are different types of yogī, but the real purpose of yoga means . . . the ordinary yoga means to find out the Supersoul within yourself, because Supersoul is there. Ramante yoginaḥ anante. So those who are actually yogī, they are not interested in this bodily sense gratification. They want unlimited blissfulness. Ramante yoginaḥ anante satyānande. Satyānande means that is real happiness, which is never to be broken. That is real . . . here, whatever we consider happiness—actually, there is no happiness—but whatever we think that "This is happiness," oh, that will also break; it will not continue. That will also break.
So those who are actually yogī, they also, they also enjoy. But how they are enjoying? Satyānande. Real happiness, ramante yoginaḥ anante: and that is unlimited. There is no end. Ramante yoginaḥ anante satyānande cid-ātmani. Cid-ātmani means in full knowledge and eternity. Cit. Cit means knowledge. Here we do not know what sort of enjoyment we are doing. Cid-ātmani.
iti rāma padenāsau
paraṁ brahmābhidhīyate
(CC Madhya 9.29)
This is the meaning of the word Rāma. We chant really Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Now, this word Rāma is explained in this way—Rāma means to enjoy life in the Supreme . . . transcendental Supreme Personality of Godhead. That means dovetail your activities with Kṛṣṇa consciousness and you will be able to enjoy life eternally, blissfully. This is the purpose of Kṛṣṇa consciousness."
[...]
ramante yogino 'nante
satyānande cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate
(CC Madhya 9.29)
Rāma means enjoy. We want enjoyment, but we do not know how we can have permanent enjoyment. When you have got permanent enjoyment by reciprocation of transaction with the Supreme, then that particular acceptor of our reciprocation is called Rāma. That means by . . . we enjoy the loving exchange between God and ourself.
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There is a verse describing about Rāma. Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, we chant. Now, what is the meaning of Rāma? That is described.
ramante yogino 'nante
satyānande cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate
(CC Madhya 9.29)
Rāma means ramaṇa. Ramaṇa means enjoyment. Yoginaḥ. Now, mind that, karma-yogī. Those who are yogī, those who are trying to get spiritual life, regain their spiritual vitality, they are called yogī. There are different kinds of yogī: karma-yogī, jñāna-yogī, dhyāna-yogī, rāja-yogī. The highest of all of them is the bhakti-yogī, or the bhakta.
Our comment
In order to do bhajana in the line of Brahma Madhva Gauḍīya Rupānuga Sārasvata Paramparā each of our activities should be in line with our sva-jātīya-āśaya-snigdha guru-varga. Śrīla Prabhupāda already said that, — “Slightest deviation from the track of Śrī Guru-pādapadma can ultimately throw us far away from Hari-bhajana.”
Then in that case what to speak of the kind of standard we have to maintain with respect to our Śrī Nāma Bhajana. Even Vallabha Bhaṭṭa wanted to present his own mentally concocted interpretation of Kṛṣṇa-Nāma-Mahāmantra, in front of Bhagavān Śrī Caitanyacandra, that time Śrīman Mahāprabhu was bound to speak that, —
prabhu kahe, — “kṛṣṇa-nāmera bahu artha nā māni
‘śyāma-sundara’ ‘yaśodā-nandana,’ — ei-mātra jāni
(Śrī Caitanya Caritāmṛta, Antya 7.11)
Translation: Prabhu speaking that, — “I don't like to accept all different kinds of meaning of Kṛṣṇa-Nāma, I only like to accept the most basic meaning of Kṛṣṇa-Nāma which says that Kṛṣṇa is ‘Śyāma-sundara’ and ‘Yaśodā-nandana’.
So, in order to come out successful in our sāmpradāyika bhajana, we have to compulsorily follow the same bhāva, the same procedure and the same siddhānta which is present there with our previous guru-varga.
Now currently here, we will try to analyse the word ‘Rāma’ particularly from the Mahāmantra.
First let us see the general grammatical meaning of this word from the 8th verse of Śrī Rāmacandra Śata-Nāma Stotraṁ from Padma Purāṇa—
ramante yogino 'nante
satyānande cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate
Translation by Śrīla Bhakti Vinoda Ṭhākura: Those yogis attain bliss in that absolute tattva which is ananta (limitless) & satyānanda (reservoir of sat, cit and ānanda) by nature. This is the reason for why that para-brahma-vastu is called by the name ‘Rāma’.
Now, we will take a look into what all our guru-varga speaking about the meaning of the word Rāma in their respective writings—
From the Mahāmantra explanation by Śrī Śrīla Jīva Gosvāmīpāda
Meaning of the first ‘Rāma’ coming in the Mahāmantra—
govardhanādarī kuñje
parirambha vicakśṇaḥ ।
śrī rādhāṁ ramayāmāsa
rāmastena mato hariḥ ॥
Translation: Śrī Hari in the kuñjas of Goverdhana giving absolute pleasure to Srimati Radharani, by the help of embracing, kissing, etc. so His name is ‘Rāma’ due to Ramana-kriyā.
Meaning of the second ‘Rāma’ coming in the Mahāmantra—
ramante bhajato cetaḥ
paramānanda-vāridhau ।
atreti kathito rāmaḥ
śyāmasundara-vigrahaḥ ॥
Translation: Śyāmasundara Śrī Hari (Śrī Kṛṣṇa) is called by the name ‘Rāma’ because He is the ocean of absolute ānanda for all those personalities who all are always remaining absorbed in Hari-bhajana.
Meaning of the third ‘Rāma’ coming in the Mahāmantra—
ramayati-acyutaṃ premṇā
nikuñja-vana-maṇdire ।
rāmā nigaditā rādhā
rāmo yutastayā punaḥ॥
Translation: In the nikuñja-vana, Śrīmatī Rādhārānī out of immense prema, giving ānanda (absolute bliss) to Bhagavān Śrī Kṛṣṇa, so She is called Rāmā. That Śrī Kṛṣṇa Who is getting united with Rāmā, is called by the name ‘Rāma’ (Sri Sri Radha Ramanalal).
Meaning of the forth ‘Rāma’ coming in the Mahāmantra—
rodanairgokule dāvā-
nalamāśayati hyasau॥
viśoṣayati tenokto rāmo
bhaktasukhāvahaḥ॥
Translation: When Nandanandana Śrī Kṛṣṇa saw that those Vraja-vāsis are crying in fear because of forest fire, He instantly swallowed all the fire which bestowed bliss to His devotees. So, He being the shelter of absolute bliss is called by the name ‘Rāma’.
From the overall explanation of Mahāmantra by Śrī Śrīla Bhakti Vinoda Ṭhākura Mahāśaya from his book ‘Bhajana-Rahasya’ —
hare kṛṣṇa ṣola nāma aṣṭa-yuga haya
aṣṭa-yuga arthe aṣṭa-śloka prabhu kaya
Translation: The Hare Kṛṣṇa mantra is the combination of sixteen Names in eight yugas (pairs). Śrīman Mahāprabhu has explained these eight yugas in eight verses (of His Śikṣāṣṭaka).
ādi hare-kṛṣṇa arthe avidyā-damana
śraddhāra sahita kṛṣṇa-nāma-saṅkīrtana
Translation: The first pair, Hare Kṛṣṇa coming in the mahā-mantra, concerns the eradication of avidyā (ignorance) by doing kṛṣṇa-nāma-saṅkīrtana with śraddhā.
āra hare-kṛṣṇa nāma kṛṣṇa sarva-śakti
sādhu saṅge nāmāśraye bhajanānurakti
Translation: The second pair concerns that the Name of Kṛṣṇa is endowed with all of His śaktis. One can develop deep attachment to Hari-bhajana by taking complete shelter of the Name in the association of sādhus.
seita bhajana-krame sarvānartha-nāśa
anarthāpagame nāme niṣṭhāra vikāśa
Translation: By the gradual procedure of such kind of bhajana, one’s anarthas get driven away and by that he develops niṣṭhā for the Name.
tṛtīye viśuddha-bhakta caritrera saha
kṛṣṇa kṛṣṇa nāme niṣṭhā kare aharaha
Translation: With the third pair, by acquiring the conduct and nature of a pure devotee, one day and night chants the Names ‘Kṛṣṇa! Kṛṣṇa!’ with niṣṭhā.
caturthe ahaitukī bhakti uddīpana
ruci saha hare hare nāma-saṅkīrtana
Translation: With the fourth pair, unconditional bhakti can be awaken and one with ruci engages in the saṅkīrtana of the Names— ‘Hare! Hare!’.
pañcamete śuddha dāsya rucira sahita
hare rāma saṅkīrtana smaraṇa vihita
Translation: With the fifth pair, along with ruci there is a mood of pure servitude. With saṅkīrtana of ‘Hare Rama’ one should engage in smaraṇa (remembrance).
ṣaṣṭhe bhāvāṅkure hare rāmeti kīrtana
saṁsāre aruci kṛṣṇe ruci samarpaṇa
Translation: With the sixth pair, in the stage of bhāvāṅkura, by the kīrtana of ‘Hare Rāma’, one develops distaste for saṁsāra by offering his ruci to Kṛṣṇa.
saptame madhurāsakti rādhā-padāśraya
vipralambhe rāma rāma nāmera udaya
Translation: With the seventh pair, one attains āsakti (attachment) to madhura-rasa and takes shelter at the feet of Śrīmati Rādhārānī, and out of vipralambha (absolute separation) – the Names, ‘Rāma Rāma’ arises.
aṣṭame vrajete aṣṭa-kāla gopī-bhāva
rādhā-kṛṣṇa-prema-sevā prayojana lābha
Translation: With the eighth pair, one by attaining gopī-bhāva in Vraja in all the eightfold time segments of a day (aṣṭa-kāla), attains the ultimate goal (fortune) of prema-sevā of Śrī Śrī Rādhā-Kṛṣṇa.
TEXT 34
The meaning of the Holy Name is thus given from the authoritative statement composed by Śrī Gopāḷa Guru Gosvāmī:
vijñāpya bhagavat-tattvaṁ cid-ghanānanda-vigrahamharaty avidyāṁ tat-kāryam ato harir iti smṛtaḥharati kṛṣṇa-manaḥ kṛṣṇāhlāda-svarūpiṇīato harety anenaiva śrī-rādhā parikīrtitāānandaika-sukha-svāmī śyāmaḥ kamala-locanaḥgokulānandano nanda-nandanaḥ kṛṣṇa īryatevaidagdhya-sāra-sarvasvaṁ mūrta-līlādhidaivatamśrī-rādhāṁ ramayan nityaṁ rāma ity abhidhīyate
Translation: The tattva of Bhagavān is understood to have a form of condensed knowledge and bliss, and because He removes ignorance and the activities connected to it, He is remembered as Hari. Because She steals the mind of Kṛṣṇa and is the embodiment of Kṛṣṇa’s bliss, Śrī Rādhā is thus known as Harā. Because He is the sole Master of the greatest bliss, the dark, lotus-eyed Son of Nanda who brings happiness to Gokula, He is known as Kṛṣṇa. He is the most skilful reservoir of all bliss and the personified Deity of amorous pastimes. He eternally enjoys Śrī Rādhā – thus He is called Rāma. (Śrī Gopāla Guru Gosvāmī)
(Śrīla Bhakti Vinoda Ṭhākura)
cid-ghana ānanda-rūpa śrī-bhagavān
nāma-rūpe avatāra eita pramāṇa
Translation: Śrī Bhagavān is the condensed form of knowledge and bliss. His avatāra is in the form of the Holy Name. This is the proof.
avidyā-haraṇa kārya haite nāma hari
ataeva hare kṛṣṇa nāme yāya tari
Translation: Because He removes ignorance and the actions connected with it, He is named Hari. Therefore, one is delivered through chanting the Names, Hare Kṛṣṇa.
kṛṣṇāhlāda-svarūpiṇī śrī-rādhā āmāra
kṛṣṇa-mana hare tāi harā nāma tāra
Translation: Our Śrī Rādhā is the personification of the Kṛṣṇa’s pleasure. Because She steals Kṛṣṇa’s mind, She is called Harā.
rādhā-kṛṣṇa śabde śrī-sac-cid-ānanda-rūpa
hare kṛṣṇa śabde rādhā-kṛṣṇera svarūpa
Translation: The forms of eternity, knowledge and bliss are within the words Hare Kṛṣṇa. Rādhā and Kṛṣṇa’s inherent natures (svarūpa) are within the words Hare Kṛṣṇa.
ānanda-svarūpa rādhā tāṅra nitya svāmī
kamala-locana śyāma rādhānanda-kāmī
Translation: Rādhā is the personification of bliss and Her eternal Lord is the lotus-eyed Śyāma who desires to give pleasure to Rādhā.
gokula ānanda nanda-nandana śrī-kṛṣṇa
rādhā-saṅge sukhāsvāde sarvathā sa-tṛṣṇa
Translation: Śrī Kṛṣṇa is the very bliss of Gokula and the Son of Nanda. He is always eager to relish pleasure in the company of Rādhā.
vaidagdhya sāra sarvasva mūrta līleśvara
śrī-rādhā-ramaṇa rāma nāma ataḥ para
Translation: He is the most skilful reservoir of all bliss and the personified Deity of amorous pastimes. He is Śrī Rādhā-ramaṇa (the giver of bliss Śrī Rādhā), hence He is known as Rāma.
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