Tag Archive for: Mahanidhi Swami

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Mantra, Nama and Need for Diksha – Part two

By Mahanidhi Swami

Om emanates from Krishna’s flute and manifests first as Gayatri, then as the Vedas, the Vedanta-sutras, and finally as the Srimad Bhagavatam. In its beginning, middle and end the Srimad Bhagavatam stresses the efficacy of chanting Krishna’s holy names. Indeed, the concluding sloka of Srila Vyasadeva’s great treatise recommends chanting Krishna’s holy names: nama sankirtanam yasya, sarva papa pranashanam, pranamo duhkha shamanas, tam namami harim param, “The congregational chanting of Krishna’s holy name destroy all sinful reactions. Offering obeisances to Lord Hari removes all material miseries, therefore I offer my respectful obeisances unto the Supreme Lord Hari.” (SB 12.13.23)

The Hare Krishna maha-mantra, which is a yugala-mantra of Radha and Krishna, expands from Vrndavana as the Kama-gayatri. It becomes the Brahma-gayatri upon crossing the Viraja River. Upon entering the material world the cit-sakti, spiritual potency, of this mantra takes the form of a seed mantra. Then it manifests as Om, which expands into bhur, bhuvah, svah. Again returning to the spiritual world, bhur, bhuvah, svah expand into the Brahma-gayatri, which expands into the purusu-sukta. The purusa-sukta expands into the mantras of the four Vedas (Rg, Atharva, Sama, Yajur). Then the Vedas expand into the Agamas that contain the Pancaratrika writings in 108 different books describing various pancaratrika mantras like the Gopala-mantra and Kama-gayatri.

Srila Prabhupada emphasizes the need for diksa, “If by chanting the Hare Krishna maha-mantra one can attain love of Godhead, then one might ask what then the necessity for taking diksa. Even though the chanting of the holy name is sufficient to enable one to progress in spiritual life to the standard of love of God, one is nonetheless susceptible to contamination because of possessing a material body. Consequently, special stress is given to arcana-vidhi which helps to purify the body and mind.” (SB 7.5.23-24 p.)

Is the effect of chanting the Gayatri mantra the same or different from chanting the maha-mantra? It is the same. Gayatri means that which delivers one from material entanglement. Besides offering liberation, the Gayatri mantras chanted by the Gaudiya Vaisnavas specifically award love of God. Therefore, they have the same effect as chanting Hare Krishna. The kama-bija klim alone can give Radha-Krishna prema, and that of course is the perfection of chanting the Hare Krishna maha-mantra.

But if chanting Hare Krishna is the eternal function of the soul, and the maha-mantra is sufficient to give us Krishna-prema, then why bother with diksa mantras’! Vedic mantras and pancaratrika mantras are only necessary for the conditioned souls. If one were already on the brahma-bhutah (transcendental) platform, then he could easily get all perfection just by chanting the Hare Krishna maha-mantra.

“To chant the holy name of the Lord, one need not depend upon other paraphernalia, for one can immediately get all the desired results of connecting or linking with the Supreme Personality of Godhead. It may therefore be questioned why there is a necessity for initiation or further spiritual activities in devotional service for one who engages in the chanting of the holy name of the Lord.

“The answer is that although it is correct that one who fully engages in chanting the holy name need not depend upon the process of initiation, generally a devotee is addicted to many abominable material habits due to material contamination from his previous life. In order to get quick relief from all these contaminations, it is required that one engage in the worship of the Lord in the temple. The worship of the Deity in the temple is essential to reduce one’s restlessness due to the contaminations of conditioned life.

“Thus Narada, in his pancaratriki-vidhi, and other great sages have sometimes stressed that since every conditioned soul has a bodily concept of life aimed at sense enjoyment, to restrict this sense enjoyment the rules and regulations for worshiping the Deity in the temple are essential. Srila Rupa Gosvami has described that the holy name of the Lord can be chanted by liberated souls, but almost all the souls we have to initiate are conditioned. It is advised that one chant the holy name of the Lord without offenses and according to the regulative principles, yet due to their past bad habits they violate these rules and regulations. Thus the regulative principles for worship of the Deity are also simultaneously essential.” (Cc. Adi 7.77 p.)

The Hare Krishna maha-mantra, the diksa mantras, and the process of worshiping the Deity of Krishna work together to help one quickly attain perfection. As a conditioned soul begins to chant Hare Krishna he becomes cleansed of material contamination and elevated to the platform of goodness. Having attained some internal and external purity, one begins to manifest brahminical qualities. Thus receiving diksa and the appropriate Gayatri mantras, he continues chanting the Hare Krishna maha-mantra along with worshiping the Deity form of the Lord and associating with advanced devotees.

By these practices one eventually rises to the transcendental platform of visuddha-sattva, pure goodness. In other words, the fruit of chanting Hare Krishna is self-purification and attaining the shelter of a bona fide guru. The guru then instructs one in Krishna consciousness and gives diksa. After taking diksa the fruit of the disciple’s nama sankirtana will come as Krishna-prema.

The diksa mantras give us purity and support and keep us from falling down. The function of the diksa guru is complete and successful when the disciple receives, realizes, and attains his siddha svarupa or siddha deha. Although the principal sadhana is chanting the Hare Krishna maha-mantra, Lord Caitanya Himself took diksa, and accepted a ten-syllable Gopala- mantra from His spiritual master Isvara Puri.

This clearly shows the importance of pancaratrika initiation into Vaisnava mantras. Receiving pancaratrika mantras such as Gopala-mantra and Kama-gayatri enhances a devotee’s purification, stills the restless mind, and enables one to worship the Deities. Thus chanting Krishna’s holy names and receiving pancaratrika mantras from a bona fide spiritual master are fundamental to the Gaudiya Sampradaya.

Both mantra and the nama i.e. the Hare Krishna maha-mantra are the same truth because they both contain holy names of the Lord. One part of the same truth is called nama (Hare Krishna maha-mantra), and the other part is called mantra (Gopala-mantra). After obtaining the maha-mantra one is obliged to receive mantra initiation.

By chanting Brahma-gayatri one understands that he is not the body, and becomes liberated from the material conception of life. The chanting of Hare Krishna, however, takes one to the spiritual world and gives prema, provided diksa has been duly accepted from a bona fide spiritual master.

The Gopala mantra raises one to the stage of liberation and, then retires. Krishna’s holy name continues after liberation and helps one attain ecstatic Krishna-prema. By chanting Gopala-mantra, Kama-gayatri, and Gaura-gayatri one attains sambandha-jnana and loses his attachment for sense enjoyment. The diksa mantras enable the sadhaka to chant suddha-nama, the pure name of Krishna.

The Dandakaranya sages performed sadhana of chanting the Gopala-mantra. This mantra established their relationship (sambandha-jnana) with the Lord, and gradually revealed a permanent devotional mellow (sthayi-bhava) in madhurya-rasa. Thus they achieved svarupa-siddhi, the perfectional limit of this world. Next they were reborn as gopis to serve Krishna in His Bhauma Vrndavana pastimes.

At this point of perfection there is no need of chanting the Gopala-mantra, Kama-gayatri, or any other diksa mantras. The refinement of one’s transcendental identity and service will be done by hearing and chanting about Krishna’s pastimes and by associating with Krishna and His eternal servants like Lalita-sakhi and Sri Rupa-manjari.

Diksa mantras such as the Gaura-gayatri, Gopala-mantra, and Kama-gayatri are necessary in the stage of sadhana because they purify one’s chanting of harinama and establish one’s eternal loving relationship with Krishna. Nama-sankirtana, however, is the best practice both in sadhana and in perfection. Liberated souls will no longer chant diksa mantras, but they will forever rejoice in the ambrosial nectar of nama-sankirtana.

In Raga-vartma Candrika, Srila Visvanatha Cakravarti Thakura has clearly stated that those who chant Hare Krishna and worship the Supreme Personality of Godhead, without first having diksa from a Vaisnava guru, will not attain the Supreme Lord. Their chanting, however, will protect them from entering hell. Then in the next birth they will obtain sadhu-sanga, take diksa, and eventually reach the Supreme Lord.

The sastras and the exemplary lives of the previous acaryas show the need for receiving mantras such as the Gopala-mantra and Kama-gayatri in order to advance steadily in pure consciousness and attain the perfection oiKrishna-prema.

The Narada-pancaratra, Yajnavalkya-samhita, and Bhakti-rasamrta-sindhu stress the absolute need for all sadhakas to receive diksa from a bona fide spiritual master. Sri Rupa Gosvami mentions surrendering to and taking diksa from a spiritual master (guru pada asraya, Krishna diksa adi siksanam) as the first two of the sixty-four essential limbs (angas) of sadhana-bhakti.

All the eternal associates of Sri Caitanya Mahaprabhu have followed this process of taking diksa and chanting Hare Krishna along with various diksa mantras. Even Srila Haridasa Thakura, though crowned the namacarya, took diksa from Sri Advaita Acarya according to Advaita Prakash. The duty of the spiritual master is purify and deliver his disciples to prema-dhama Sri Vrndavana by giving them appropriate mantras, mercy and spiritual instructions (diksa and siksa).

Some points have been repeated in the above article for two reasons: Firstly, to stress the importance of receiving diksa. And secondly, to help everyone clearly understand the harmonious relationship between diksa mantras and the Hare Krishna maha-mantra. May everyone perfect their mantra and nama sadhana at attain the wonderful sweet fruit of Krishna prema, and Radha-Madhava’s eternal seva in the kunja vanas of Vraja Dhama.

Excerpt from Gayatri Mahima Madhuri

Sri Harinama Prabhu ki jai!

Jai Jai Sri Radhe!

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Mantra, Nama and Need for Diksha- part one

By Mahanidhi Swami

The sastras repeatedly stress the incredible power of chanting Krishna’s holy names. Harinama, even without diksa, or any preliminary rites of purification immediately produces results as soon as it contacts the tongue, “The Hare Krishna maha-mantra is so amazingly powerful that it gives fruit as soon as it touches the tongue. This mantra removes great sins that cannot be destroyed byyajna, tapa, dana, or other means. It is freely available and can be chanted by anyone, anywhere, at any time. Unlike other mantras, the chanting of the Hare Krishna maha-mantra does not depend upon diksa, proper behavior, or rituals of purification.” (Padyavali 29)

Despite the astonishing potency of harinama, according to Sri Jiva Gosvami, one must still follow mahajanas like Narada Muni who first took diksa and then worshiped their beloved Deities. Without accepting mantra diksa from a spiritual master one cannot awaken his relationship with the Supreme Personality of Godhead as a servant, friend and so on. Only Sri Guru can establish one’s eternal relationship with Krishna.

Sri Caitanya Mahaprabhu, His followers, and all of the Gaudiya Vaisnavas down to the present day have honored this tradition. Besides chanting the Hare Krishna maha-mantra. Lord Caitanya, Lord Nityananda and Sri Advaita Acarya all took mantra diksa from a bona fide spiritual master. To remain on the path of vaidhi-sadhana one needs only the Hare Krishna maha-mantra.

In order to progress on the platform of raga-marga and eventually serve Krishna’s eternal vraja-lilas one must receive diksa mantras such as the Kama-bija, Gopala-mantra and Kama-gayatri. The Hari-bhakti-vilasa explains that these mantras are absolutely necessary for internal worship through meditation and for external worship of the arca-vigraha of Radha-Krishna.

The Hare Krishna maha-mantra is the nama atmika, the very life of Gopala-mantra and Kama-gayatri. The holy name of Krishna is the original mantra vibrating in the spiritual world of Goloka Vrndavana. These mantras (Gopala-mantra, Kama-gayatri) and other Vedic mantras have life because different names of Krishna are within them. Sripada Madhvacarya explained that the Vedic mantras used in demigod worship have potency because they contain secondary names of Krishna (gauna-nama).

In reality, mantras like om namo sivaya and others which are used to petition various demigods are indirectly glorifying Krishna. The word sivaya for example means “all-auspicious.” Indeed, everything about the Supreme Lord Krishna is completely auspicious. Besides that, it is Sri Krishna alone who invests the demigods with their marvelous powers.

Of all mantras, Krishna’s holy name is the most important. Sri Jiva Gosvami says Gayatri-mantra i.e. Kama Gayatri has value because it contains Krishna’s names within it. Being full and complete (nitya mukto, purna suddho), the holy name can give everything required. The Gayatri mantra, however, is accepted to improve one’s worship of the holy name.

The material world is a perverted reflection of the pure spiritual realm. In the spiritual world the Hare Krishna maha-mantra is at the top, but it becomes reflected in the material world as the mantra Om. The mantra Om is seen throughout the Vedas, and the other Gayatri mantras are found in the Smrtis. Then later in subsequent Vedic literatures the Hare Krishna maha-mantra becomes manifest. Because of the maha-mantra’s seeming obscurity, the smarta brahmanas do not consider chanting Hare Krishna as important as chanting the Vedas and the Gayatri mantras. In reality, however, chanting the Hare Krishna maha-mantra is the very essence of all the Vedas.

Excerpt from by Gayatri Mahima Madhuri

Jai Gopala! Jai Sri Krishna!

Jai Jai Sri Radhe!

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Who is My Guru? Part one

By Mahanidhi Swami

When one becomes serious about spiritual progress in life he/she may seek a Guru to learn how to attain spiritual perfection. But who is my guru, what to look for, and how to choose which one among the thousands of divine preceptors gracing the planet?

From whom should one accept mantra–diksa? Let’s examine the shastras to determine the qualities of the Guru. The Kramadipika states that mantras should be taken from an uttama-mahabhagavata devotee of Krishna who knows the shastras and the Vaisnava siddhanta.

The Bhaktavali says that a qualified guru should be pure in his dealings and saintly in character. He should be free from anger, pride and all material desires. He must be learned in Vedic shastras, speak sweetly, possess a handsome appearance, be full of compassion and do good to others. He should be peaceful, worship Radha and Krishna, be fully engaged in Their service and attached to chanting harinama.

The Visnusmrti says that a spiritual master who demands fame, wealth, and comforts from the disciples is not worthy to be calledguru. The spiritual preceptor should have the twenty-six qualities of a devotee, be free from material desires, absorbed in pure devotional service of Krishna, and capable of destroying the disciple’s doubts by speaking with full logic and reason.

The Tattvasagar states that mantra–diksas hould never be taken from a person who is idle, greedy, or attached to sense gratification.

In the following entry, based on all our research about Guru tattva, we present a summary of what qualities to look for in choosing a spiritual master.

Firstly, you should select a Guru who is fixed in brahman (brahma-nistham). He is a realized soul who dispels ignorance. He is simple, honest, humble, serene, free from false ego, and ever united with God. Lust, anger, greed, envy, arrogance and infatuation (the six enemies of conditioned souls) have been totally converted into love, compassion, benevolence, auspiciousness, selfless action, and forgiveness. You should see in your savior that he is the embodiment of all the great virtues.

Sri Guru knows and lives the spirit of the shastras. He follows and respects the masters of the past, and though upholding the tradition, gives new meaning to it. He is the light showing the way and he lives in the highest plane of Krishna consciousness.

Sri Guru is one with the desire of Lord Sri Krishna and he acts accordingly. He strictly follows the exemplary path ofpure bhakti dharma. He is the compassionate father and benevolent mother of his disciples. He shows his love to all including plants, animals, and inanimate objects.

Sri Guru lives to serve Sri Hari, Sri Guru, the Vaisnavas and the whole planet! He teaches and practices what he preaches. He lives and loves for the sake of the Supreme Lord Sri Krishna. His words are wisdom. Sri Guru is child-like and always happy, for he is fixed in remembering the lotus feet of his Guru and Radha and Krishna.

Dualities do not affect Sri Guru. Heat and cold, pleasure and pain, loss and gain are one and the same. Controlled in body, mind, and speech, Sri Guru delights independent of any object. He has no prejudices, nor does he divert His mind from the Divine to judge others. Saving people from illusion, suffering and sin, he lovingly guides, befriends, and protects them.

The benevolent Guru blesses all by offering them the treasure of Krishna bhakti. Pure love of God emanates from every pore of his body. Within himself Sri Guru enjoys a constant festival of bliss relishing his eternal seva to Radha-Krishna in the divine realm of Vrindavana. And he gives this bliss and perfection to all who seek.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Sri Guru Charana Padma ki jai!

Jai Jai Sri Radhe!

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Who is My Guru? part two

By Mahanidhi Swami

Each and every Guru, be they vartma pradarshaka, siksha or diksha, is an extraordinary and special personality. If we are connected with any of these guardians of Divinity, we are fortunate and should be very grateful and always remain loyal.

To further understand how to select a spiritual master, Srila Sanatana Goswamipada describes two types of Gurus; the regular and the exceptional. Both Gurus have extraordinary divine attributes and are qualified to be one’s spiritual master.

In Srila Sanatana Goswamipada’s terminology, however, he says one type of Guru has exceptional qualities (vishesha-guna), and thus he would be the best and preferred choice. But both types of Gurus are fully capable of guiding and liberating their disciples.

In Hari-bhakti-vilasa (#1), Srila Sanatana Gosvami describes both the “ordinary”, which are actually rather rare and extra ordinary, and the special characteristics (vishesha-guna) of a bona fide spiritual master.

Ordinary Characteristics:

“The spiritual master is learned in theVedasandbhakti-sastraslike theSrimad Bhagavatam. He destroys the doubts in his disciples, and fills them with faith. He understands Kṛṣṇa’s glories as the benefactor of His devotees, the protector, and so on. Because of his firm faith and worship of Bhagavan Sri Krishna he has realized the Supreme Personality of Godhead. Because of his purity and surrender he has received Kṛṣṇa’s mercy potency (krpa-shaktimurti). Thus the spiritual master is empowered to infuse mercy into his disciples and bring them along the path ofbhakti.

“He has attained the grace of his own guru by being similarly devoted to his guru’s lotus feet. He is completely peaceful and fully surrendered to Kṛṣṇa-bhakti. He has offered his heart to Kṛṣṇa. His body is free from disease or invalidity. He had controled his senses, and has defeated the six enemies headed by lust, anger, greed, envy, madness, and illusion. He has been blessed bysadhus, knows the immaculate path of theVedas, and is in constant transcendental consciousness (brahma nistha). Through his devotion he is deeply attached to Kṛṣṇa.” (HBV 1.32-35)

Exceptional Characteristics:

“A guru who is born in a pure family; who is sinless and faultless himself; who is well-behaved, belongs to a particularasrama, free from anger, knows the Vedasand all other scriptures, has faith, does not find faults, speaks affectionately, is young, nice to behold and smartly dressed, engaged in the welfare of all living entities, nonviolent, intelligent, prideless, satisfied, grateful, pure-hearted and merciful, able to judge transcendental truths, endowed with parental love, expert in puja of the Supreme Lord, affectionate towards his disciples, able to punish and reward, and who knows all kinds of arguments and counter-argument – is an ocean of glories.” (HBV 1.38-41)

Any devotee who is endowed with such attributes, and filled with parental love for his disciples can act as a bona fide guru. Such a spiritual master is able to destroy the various obstacles in a disciple’s bhajana, bless him with prema, and deliver him to the lotus feet of Radha and Kṛṣṇa.

On behalf of all my friends, I sincerely pray to the Samasti Guru, Bhagavan Sri Krishna that everyone will benefit from these descriptions on choosing a Guru, and soon be blessed with the greatest fortune of your life: diksha from a genuine Sad Guru.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Sri Guru Krpa hi kevalam!

Jai Jai Sri Radhe!

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What is Upanayanam?

By Mahanidhi Swami

The word Upanayanam means adjacent to, supplemental to the eye, or keeping one close by. Upanayanam is the eye of spiritual knowledge, or the vision induced by proper initiation into the Gayatri.

The term Upanayanam is connected with the Vedic gurukula tradition wherein the preceptor would keep his students close by in order to train them in Vedic rites and impart religious teachings. The Upanayanam is usually done by the acarya during adolescence. Traditionally, a brahmana boy would receive Upanayanam from the family guru. Those not born in brahmana families did not get it.

There are three types of brahmanas: 1) Dvijas—those initiated with Brahma-gayatri but devoid of Vedic knowledge; 2) Vipras— those initiated with Brahma-gayatri who have studied the Vedic knowledge; 3) Vaisnavas—those initiated with Brahma-gayatri who have realized the purpose (vedanta) of Vedic knowledge, to know and serve Lord Visnu or Sri Krishna, the Supreme Personality of Godhead. Of the three, the Vaisnava Brahmana is considered the highest and most worthy recipient of charity.

Upanayanam is the most important samskara because it makes one eligible to chant the Vedas and perform Vedic rites, homas, yajnas, marriages, etc. Upanayanam is also known as brahmopadesa because the acarya teaches (upadesa) the newly initiated disciple how to realize brahman.

The Upanayanam is a major samskara or purificatory rite of life. In this ceremony a young boy is initiated into spiritual knowledge by the guru (traditionally the father) who gives the child the Brahma-gayatri mantra, defines its meaning, and explains the method of chanting. At this time, the boy takes the dress of a brahmacari, accepts the upavlta (sacred thread), and begins learning the duties of a civilized man. After completing his spiritual education the celibate boy may take up household life.

Since He was born in a brahmana family, Lord Caitanya also accepted Upanayanam and received the Brahma-gayatri. Later He took diksa from Isvara Puri and received the ten-syllable Gopala-mantra. The ten-syllable Gopala-mantra is generally given only to born brahmanas, but the eighteen-syllable Gopala-mantra mentioned in the Brahma-samhita is open to everyone.

Upanayanam is a Vedic samskara wherein one receives the Vedic mantra known as Brahma-gayatri. The word upa means near, and nayanam means leading near the teacher. Upanayanam then is a process that brings the student closer to the teacher, who in turn brings him closer to God by giving him transcendental knowledge. The first birth is the seminal birth. Upanayanam and Brahma-gayatri are the second birth (dvija).

One book we read gave the following esoteric explanation of why Upanayanam is called the second birth. In the first birth a baby is born from the virya (semen or vital energy) of the father which is dissipated downwards below the navel into the mother’s womb. In the second birth, however, the spiritual progeny (jnanaputra) are produced by the spiritual father (Vaisnava acarya) who has retained his virya and drawn it upward (rather than dissipating it downwards) from the navel region. The virya, conserved through celibacy, rises up to nourish the brain and gives spiritual purity and enlightenment.

The acarya then passes this vital force of purity onto the disciple by elevating him to the brahminical platform by giving him his second birth. Upanayanam is called the second birth because by this samskara one attains a spiritual regeneration with the guru or acarya acting as the father and Savitr, or Gayatri Devi, as the mother.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Gayatri Mata ki jai! Brahmana Bhu Devas ki jai!

Jai Jai Sri Radhe!

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Vyasa Puja Starts with Obeisances

By Mahanidhi Swami

The word namaḥ is uttered by all disciples whenever they offer respects unto the lotus feet of their respective spiritual masters: om ajnana timirandhasya, jnan anjana shalakaya, chakshur unmilitam yena, tasmai sri guruve NAMAH.

But exactly what does the word namah mean?

In general, namah means, “I am offering obeisance unto the lotus feet of my beloved Gurudeva.” On a deeper level, namah means to submit one’s self with the meditation, “I am giving up my worldly vanity and false ego. I renounce the false sense of being the supreme controller and enjoyer.”

The word namah means NA or saying no to MAH which means false ego. In other words, NAMAH means to annihilate the false identity, and fully surrender to the servitorship and control of God standing before you as Sri Guru.

Renouncing one’s pride or vanity is actually the primary and most important object to be offered in one’s worship of Sri Guru. Therefore, the act of offering obeisances to the spiritual master means to give up the pride of thinking one’s self the doer, possessor and enjoyer of anything in this world.

The real Vyasa-puja begins here. The moment the disciple realizes this and acts solely for the pleasure of Sri Guru, he starts engaging in the true worship and eternal service of his spiritual master.

To conclude, I invite every disciple to join me in the following prayer: “I pray that someday I can fall at Sri Guru’s lotus feet, and with the full backing of my dedicated heart, utter this phrase, ‘Dearest Gurudeva, please accept my most respectful and genuinely humble obeisances.’’’

(Excerpt from Tribute of Love by mahanidhi swami)

Srila Vyasadeva ki jai! Sri Gurudeva ki jai!

Jai Jai Sri Radhe!

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The Gaudiyas First Vyasa Puja Celebration

By Mahanidhi Swami

Srila Vrndavana dasa Thakura describes how Caitanya Mahaprabhu instituted the first Vyasa-puga ceremony in 1509 a.d. through Sri Nityānanda Prabhu in Srivāsa Angana, Mayapura, West Bengal:

“Srivasa Pandita, the head priest for the function, gave Lord Nityananda a flower garland to offer to a painting of Vyasadeva. Holding the garland in His beautiful lotus hand, Nityananda Prabhu hesitated and began glancing here and there as if He was looking for someone. Then to everyone’s surprise, Nityananda offered the garland to Sri Caitanyadeva instead. At that moment, Lord Caitanya immediately manifested His six-armed form, sad-bhuja.” (Caitanya Bhagavata (Madhya khanda chp. 5)

Thus, Sri Nityananda Prabhu completed the Vyasa-puja ceremony by offering a garland to that personality from whom everything emanates and whose empowered incarnation is Sri Vyasadeva. By this Nityananda Prabhu established the real meaning of Vyasa-puja by worshiping the Supreme Lord Sri Krishna in the form of Sri Caitanya Mahaprabhu. Lord Gauranga is the guru of Sri Nityananda Prabhu. Therefore, the worship of Vyasadeva is actually the worship of Bhagavan Sri Krishna and Lord Gauranga in the form of the present acarya.

In the scriptures, Sri Krishna tells Uddhava that the acarya is the manifestation of Himself: “One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.” (SB 11.17.27)

If Sri Guru is not regarded as identical with the Supreme Lord, the worship of the acarya is not properly performed, and the said worshiper will not realize the true purport of the following edict from the Shruti: “For one who has unflinching faith in the lotus feet of the Lord, as well as in the spiritual master, the real import of Vedic knowledge can be revealed.” (Shvetashvatara Up. 6.23)

(Excerpt from Tribute of Love by mahanidhi swami)

Jagat Guru Bhagavan Sri Krishna ki jai!

Jai Jai Sri Radhe!

Sri Guru and Vyasa Puja – part one

By Mahanidhi Swami

To serve and not to be served is the constitutional position of the jiva, the living entity. Forgetting his real eternal nature, the conditioned soul becomes the false master of the material world. He plays the role of God and tries to enjoy his senses in every way imaginable and unimaginable. Though he tries very hard to be the supreme enjoyer, in reality the conditioned soul becomes a completely bound slave of Maya. Ironically, the more one strives for lordship, freedom and pleasure, the more he increases his bondage of servitude and misery.

For a fortunate soul, the spiritual master, Sri Guru, appears in his life to remove the darkness of misconception and establish him in the light of eternal truth. Sri Guru proclaims, “O lost soul! Verily, my dear friend, you are actually the eternal servant of the Supreme Lord Krishna (jivera, svarupa haya nitya krishna dasa).” Ahh…… A new life begins. Joy awakens and the highest divine prospect descends to lighten the burden of a million previous births.

But who is the spiritual master? What is his relationship with Sri Krishna and Srila Vyasadeva, the compiler of all Vedic thought? And lastly why and how is Sri Guru worshiped in a ceremony commonly known as Vyasa-puja?

Since the Vedas contain all the knowledge and mantras one needs to achieve both material happiness and spiritual perfection, why can’t one just study the Vedas by himself, without a spiritual master, and attain all material and spiritual perfection? Besides, it is said that the Supreme Lord is within everyone, so why does one need a spiritual guide to realize God?

The sacred books alone are not the revelation. The acaryas, spiritual teachers, are a necessary part of revelation. The Vedic texts preserve the spoken words of the Supreme Lord and various liberated saints known as rishis. But alone, the books cannot speak personally to us.

God is transcendental sound and He must be heard. Therefore, the Vedic literature is called Shruti, which means that which is heard or communicated orally from the beginning; sacred knowledge orally transmitted by the spiritual teachers from generation to generation. The word Shruti also means the ear organ or the power of hearing.

The transcendental sound spoken by a God realized soul, the spiritual master, to the surrendered disciple disposed to rendering unconditional service to Sri Guru, is not the same as the transcendental sound written in or read in the sacred scriptures, the Vedas. The personal factor, Sri Guru, provides the essential link connecting the covered consciousness of the disciple and the Absolute Truth. The Supreme Lord engages select persons to act as His delegated, empowered representatives, the spiritual masters, who act in this world to dispel the ignorance eclipsing the original, pure and brilliant consciousness of the conditioned souls.

By His own will the Absolute Truth appears on the lips of a surrendered devotee. But the Absolute Truth, which is fully experienced as Sri Krishna the transcendental autocrat, forever reserves the right of not revealing Himself to the mundane senses of the conditioned soul attached to material sense enjoyment. Personal submission to the living pure devotee is the key to spiritual perfection. The spiritual preceptor is the empowered representative of Srila Vyasadeva, who is none other than Lord Narayana Himself.

Mundane scientists research the phenomenal world to make discoveries to improve the quality of human life. Similarly, one may argue that, “Since God is within everyone, why can’t a spiritual seeker independently research within himself, and thereby gain transcendental knowledge and realization of God? Why does one need a spiritual master?” Such statements reveal one’s ignorance about the essential nature of the Absolute Truth and transcendental knowledge of Him.

In summary, the Absolute Truth is the fully conscious, supreme Absolute Person. In other words, God is the supremely conscious individual. Connection with the Absolute Truth depends solely on His sweet will, which God expresses by sending his agent, the spiritual master, when I am qualified with transcendental faith and surrender.

(Excerpt from Tribute of Love by mahanidhi swami)

Jai Jai Sri Radhe!

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Meaning of Mantra

By Mahanidhi Swami

For success in chanting any mantra, one must engage his senses, mind and heart. Mantra chanting demands complete absorption of our entire being. Expectation and visualization also play a key role in bringing perfection.

In the tika to Sri Brahmaji’s Samhita (v. 60), it says, “He who cultivates the preliminary devotional activities anxiously keeping in view that realized state of devotion can alone attain to that object of all endeavor. None else can have the same.”

This important quote from Brahma-samhita shows that the eager and conscientious devotee must always keep the goal (prayojana) of Krishna-prema in his mind and heart. One should never lose sight of the meaning and purpose of his life. And we should try to see that meaning in all our words, actions, and meditations.

The Gayatris (Guru, Gaura, Kama) and the Gopala-mantra direct one into Vrndavana. According to the Gayatri one chants and his understanding of it, he will enter a specific spiritual planet either Vaikuntha or Goloka Vrndavana.

Srila Sanatana Goswamipada explains this point, “One day Gopa-kumara’s gurudeva said. The Gopala-mantra will fulfill all your desires. Because the chanting of this diksa-mantra will fulfill all your desires, if you desire to attain Krishna, this mantra will also fulfill that desire. Always think of His beautiful Syamasundara form. His transcendental qualities and pastimes. If you do this, this mantra will fulfill your desire to get Krishna.” (Brhad-Bhagavatamrta)

Vyasacarya Vrindavana Dasa Thakura, said, “As the devotee meditates on the Lord, so the Lord manifests that form to a devotee. The Lord gives His servants the power to sell Him to others.” (CB Madhya 23.465)

Sri Brahmaji said, “0 my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.”

“The statement here that the Lord manifests Himself before the devotee in the form in which the devotee likes to worship Him indicates that the Lord becomes subordinate to the desire of the devotee—so much so that He manifests His particular form as the devotee demands. This demand of the devotee is satisfied by the Lord because He is pliable in terms of the transcendental loving service of the devotee. This is also confirmed in Bhagavad-gitd (4.11): ye yatha mam prapadyante tams tathaiva bhajamy aham.” (SB 3.9.11 v. & p.)

Besides concentrating on the meaning of the mantra and its component words, one must correctly pronounce each word to insure the proper result. In order to concentrate on the meaning of the Gayatri mantras, one may break the mantras into sections and pause for a moment between sections. For example, the Gopala-mantra: breaks after klim—Krishnaya—govindaya—gopi-janavallabhaya—svaha—. Kama-gayatri breaks after kim—vidmahe—dhimahi— pracodayat—.

These breaks for meditation correspond with the three divisions of sambandha, abhidheya, and prayojana. The technique is to combine the meaning of the words (vidmahe, dhimahi, prayojana) with their accompanying concepts (sambandha, abhidheya, prayojana) while meditating on each section of the mantra. This reflective process will quickly yield results.

In the following entry, Srila Prabhupada reiterates the need to follow a system of chanting and meditation to attain mantra chanting success: “Of course, those who are actually following the rules and regulation of Gayatri mantra will gradually come to the spiritual understanding. But not by official chanting. That will not help. [you cannot just think], “Because I have got the Gayatri mantra, oh, burble bura burra…” (Srila Prabhupada makes sound) Finish. Not like that. Don’t cheat yourself. Try to understand.” (SPT 26/11/72)

(Excerpt from Gayatri Mahima Madhuri by Mahanidhi Swami)

Mantra artha and dhyana ki jai!

Jai Jai Sri Radhe!

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Gaudiya Pancharatrika Diksha – Part One

By: Mahanidhi Swami

Diksha mantras are chanted daily as a form of meditation, praising the Ishta-Devata, and calling out for mercy.

Within the Gaudiya Vaisnava tradition most all the Gurus initiate disciples with the ancient pancharatrika mantras of Gopala (Krishna) mantra and the Kama Gayatri. In addition, other mantras and gayatris are given for Sri Guru, Gauranga, Pancha Tattva, Srimati Radharani, Yogamaya, etc.

The six Gosvamis of Vrndavana followed this process of giving pancharatrika diksha. And down to the present day, the Gaudiya Vaisnava acaryas are continuing to give diksha with the pancharatrika mantras and the Hare Krishna maha-mantra.

To qualify all classes of people for Gaudiya Vaisnava diksha, Gurus purify their disciples by performing five rites of purification called pancha samskaras, which will be described in our next article.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Gaudiya Vaisnava Diksha ki jai! Vrindavana Sad Goswamis ki jai!

Jai Jai Sri Radhe!