A new interpretation of 'Hare Krishna' Mahamantra

Namaste,

I am a sadhaka of this mahamantra for some time. I always wondered about its meaning, and why it is advocated to chant this mahamantra for ISKCON devotees by their masters.

As opposed to the popular belief that Krishna in the mahamantra refers to Lord Krishna and Rama refers to Lord Rama, I initially thought that Hare Rama meant Krishna's brother Balarama.

It is to be noted so many Ramas are described in Hindu scriptures - Bhargava Rama, Parasu Rama, Balarama and so forth.

But recently I concluded that Rama in the mahamantra does not refer to any person other than Krishna himself.

We shall see why -

The term 'Krish' in Sanskrit means 'small, lean, emaciated'. Which means something to become scant/lesser/weak. 'Krishna' means dark/black. Also Krishna means 'All attractive'.

Thus, by Krishna, I believe it means a request made to the Lord by chanting the mahamantra that our darkness and weaknesses be emaciated/weakened/taken away/put to peril and that we become all attractive like the lord himself, in our mental qualities.

I believe the first Hare Krishna Hare Krishna refers to the darkness part being put to wane away and the Krishna, Krishna Hare Hare part refers to the all attractive part growing in potency.

Similarly for the Rama part -

'Ra' refers to Rahu/desires, and 'ma' also refers to 'me' and 'myself'.

Thus, simply deducing from these meanings, I propose that Hare Rama Hare Rama means a plea to the Lord to make us selfless/desireless.

That means the negative side of 'Ra' and 'ma' (to become desireless/selfless). On a positive note, 'Ra' and 'ma' also mean 'my desires fulfilling'.

Therefore, I propose that Hare Rama Hare Rama Rama Rama Hare Hare means, 'O Lord Krishna, kindly make me as desireless and selfless as can be but also kindly fulfill my justifiable desires'.

So this is my simplistic definition or meaning for the mahamantra. Can the learned devotees here opine on the same? :)

Many thanks.

HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE HARE RAMA HARE RAMA RAMA RAMA HARE HARE

Namaste Viraja,

Its a wonderful insight to have on the chanting hare krsna maha mantra. I dont think there is a fixed definition by any translation each meaning and each insight makes the mantra blossom deeper and further, so each meaning which we meditate or connect with the chanting in japa or kirtan is ever expanding and revealing more and more, so it becomes more appreciated when devotees find new levels new meanings within sadhana. They become more personal revelations within the sadhana and how we connect with the transcendent.

Rama, for a meditation can also be the full embodiment of Sri, ra ~light and sound combined is absolute and ma~ shakti, when chanting rama it brings sound light which is core of consciousness energy, nothing can really define what it is because its constantly expanding within its own source , it is as you have so nicely revealed, it is also balarama giving strength and is expansion of paramatma, the sound vibration is non different to parabrahman, so its nature is to be all inclusive, ever expanding beyond limits, sound also becomes silent, the sound brings silence to the desires of the mind which seeks objects, in that silence there is divine sound and light, heard with divine ears and seen with divine eyes only, that divyam is the nature of rama, rama and radha are one and the same.

Usually within the Gaudia tradition Rama is not directly on sri ramacandra, as sri ramacandra is within treta yuga and maha mantra is outside of all yugas but comes into kali yuga in the form of audible sound vibration to engage the mind the senses to something higher.

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Originally Posted by markandeya 108 dasa

Namaste Viraja,

Its a wonderful insight to have on the chanting hare krsna maha mantra. I dont think there is a fixed definition by any translation each meaning and each insight makes the mantra blossom deeper and further, so each meaning which we meditate or connect with the chanting in japa or kirtan is ever expanding and revealing more and more, so it becomes more appreciated when devotees find new levels new meanings within sadhana. They become more personal revelations within the sadhana and how we connect with the transcendent.

Rama, for a meditation can also be the full embodiment of Sri, ra ~light and sound combined is absolute and ma~ shakti, when chanting rama it brings sound light which is core of consciousness energy, nothing can really define what it is because its constantly expanding within its own source , it is as you have so nicely revealed, it is also balarama giving strength and is expansion of paramatma, the sound vibration is non different to parabrahman, so its nature is to be all inclusive, ever expanding beyond limits, sound also becomes silent, the sound brings silence to the desires of the mind which seeks objects, in that silence there is divine sound and light, heard with divine ears and seen with divine eyes only, that divyam is the nature of rama, rama and radha are one and the same.

Usually within the Gaudia tradition Rama is not directly on sri ramacandra, as sri ramacandra is within treta yuga and maha mantra is outside of all yugas but comes into kali yuga in the form of audible sound vibration to engage the mind the senses to something higher.

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Namaste Markandeya ji,

So nice to know of the association between the term Rama and light/sound mode of the divine!

Putting into perspective this new definition of light/sound combination for the term 'Rama', then it sounds like 'Hare Rama Hare Rama Rama Rama Hare Hare' then becomes a plea to the divine to illuminate one's self.

Should that then become that, this mahamantra is the essence of 'Achintya Beda Abeda' Tattwa?!

As per my understanding of this tattwa, it means that, in a nutshell, that when individual jeevatmans become as illumined as the divine himself, then they feel his eternal presence within oneself always (which indirectly means the jeevatman becomes as glorious as the paramatman).

My understanding of Achintya Bedabeda theory could be flawed, but nevertheless it was noteworthy to become aware of the light/sound connection with the term 'Rama' and thank you for the same!

With warm regards,

Viraja.

Namaste Viraj,

Yes when the jivatma, is absorbed into the divine consciousness there is no difference, all differences are removed, this oneness is acintya or inconceivable outside of realization, the citta is absorbed and luminous and will take on the same qualities of parabrahman, or all the vibhuti ( divine attributes) is shared with the jivatma, which is anti matter and will burn all attachments to the process and causes of rebirth.

In Gaudia Vaisnavsim sri chaitanya mahaprabhu is acintya beda abeda tattva, combination of sri and chaitanya in one consciousness , its not a philosophy or view, its divine state of being where radha and krsna are within the same consciousness which enjoys rasa bhava, the supreme pleasure potency~rama, all connected through hladini shakti or yoga maya. The maha mantra is an expansion of all this through sound which resonates on 4 levels of Vak ( sound speech ) within each yuga ( cycles of mind/consciousness) audible, manas~mind~ supra mind buddhi and mauna ~silence ( which is only silent to mind and senses )


The mahamantra will take effect on all levels.

Maya works on three levels within harinam leading to the highest bliss of advaita , firstly maya will clean the citta of klesha ( poisons) and upadhi ( limitations) mahamaya brings universal consciousness outside of the limited self view and yoga maya into divine samadhi~bhajan. All potencies are within the Mahamantra which is an incarnation/ expansion of OMkara.

Hare Krsna

Hare Krsna,

The process of Bhakti Yoga is to surrender to Adi para shakti, who according to Bhagavad Gita is the Supreme Origin of everything (even krsna) as he is saying that one should surrender to mam, mam is his divine origin and activity jan~ma and kar~ ma, which is divyam~ Her divine brilliance, although there is no start or end or no ordinary birth or activity of krsna because there is no difference between him and adi para shakti, this is also acintya beda abeda tattva of advaita~not two. So the mantra is dedicated to Mam, Maya , Shakti for it is by her power that brings the citta which is also shakti into the divine creation of krsna consciousness.

The initial plea is for the citta not to serve the senses and the objects of the senses, this causes klesha and is the great limitation of the full potential, where one thinks i am man woman, i am certain race colour and national , basically i am the body idea, which sees difference, us and them, this is whats is creating dukkha ( dissatisfaction) both individually and collectedly in the world and fuelled only by ignorance, ignorance of what , ignorance of the real swarupa ~identity of the citta which is brahma, brahma ( brahman) realization is brh expansion of ma~shakti, when citta is released from serving the senses for individual needs the citta expands by power of shakti into mam. So the first intention with the mahamantra to adi para shakti is please engage me or absorb me into your nature, or disengage me from this ghastly self serving materialism( bodily concept) which causes suffering to all beings within the world. By the power of shakti as prasada the citta then follows the inward path, and by release from the prison of bodily identification the citta is freed and follows and is absorbed into higher realms and states, one goes from serving the individual self through the 5 senses to parabhakti~seva.

Namaste Markandeya ji,

Thank you for all the nice and useful clarificatory information shared. Haribol.

Viraja.

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Originally Posted by Viraja

Namaste,

I am a sadhaka of this mahamantra for some time. I always wondered about its meaning, and why it is advocated to chant this mahamantra for ISKCON devotees by their masters.

As opposed to the popular belief that Krishna in the mahamantra refers to Lord Krishna and Rama refers to Lord Rama, I initially thought that Hare Rama meant Krishna's brother Balarama.

It is to be noted so many Ramas are described in Hindu scriptures - Bhargava Rama, Parasu Rama, Balarama and so forth.

But recently I concluded that Rama in the mahamantra does not refer to any person other than Krishna himself.

We shall see why -

The term 'Krish' in Sanskrit means 'small, lean, emaciated'. Which means something to become scant/lesser/weak. 'Krishna' means dark/black. Also Krishna means 'All attractive'.

Thus, by Krishna, I believe it means a request made to the Lord by chanting the mahamantra that our darkness and weaknesses be emaciated/weakened/taken away/put to peril and that we become all attractive like the lord himself, in our mental qualities.

I believe the first Hare Krishna Hare Krishna refers to the darkness part being put to wane away and the Krishna, Krishna Hare Hare part refers to the all attractive part growing in potency.

Similarly for the Rama part -

'Ra' refers to Rahu/desires, and 'ma' also refers to 'me' and 'myself'.

Thus, simply deducing from these meanings, I propose that Hare Rama Hare Rama means a plea to the Lord to make us selfless/desireless.

That means the negative side of 'Ra' and 'ma' (to become desireless/selfless). On a positive note, 'Ra' and 'ma' also mean 'my desires fulfilling'.

Therefore, I propose that Hare Rama Hare Rama Rama Rama Hare Hare means, 'O Lord Krishna, kindly make me as desireless and selfless as can be but also kindly fulfill my justifiable desires'.

So this is my simplistic definition or meaning for the mahamantra. Can the learned devotees here opine on the same? :)

Many thanks.

HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE HARE RAMA HARE RAMA RAMA RAMA HARE HARE

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Namaste


This mahamantra found in kalisantaran Upanishad starting with hare ram first. According to kalisantaran Upanishad the mahamantra consists of sixteen names. The story is :


At the end of Dvāpara yuga, Nāradawent to Brahma and addressed him thus: "O Lord, how shall I, roaming over the earth, be able to cross Kali?" To which Brahma thus replied: "Well asked. Hearken to that which all Śrutis (the Vedas) keep secret and hidden, through which one may cross the saṃsāra of Kali. He shakes off Kali through the mere uttering of the name of the Lord Nārāyaṇa, who is the primeval Puruṣa." Again Nārada asked Brahma: "What is the name?" To which Hiraṇyagarbha (Brahma) replied thus: (the words are:) "1. Hare, 2. Rāma, 3. Hare, 4. Rāma, 5. Rāma, 6. Rāma, 7. Hare, 8. Hare; 9. Hare 10. Kṛṣṇa, 11. Hare, 12. Kṛṣṇa, 13. Kṛṣṇa, 14. Kṛṣṇa 15. Hare, 16. Hare. These sixteen names (words) are destructive of the evil effects of Kali. No better means than this is to be seen in all the Vedas. These (sixteen names) destroy the āvaraṇa (or the centripetal force which produces the sense of individuality) of jīva surrounded by the sixteen kalās (rays). Then like the sphere of the sun which shines fully after the clouds (screening it) disperse, Parabrahman (alone) shines."
Nārada asked: "O Lord, what are the rules to be observed with reference to it?" To which Brahma replied that there were no rules for it. Whoever in a pure or an impure state, utters these always, attains the same world of, or proximity with, or the same form of, or absorption into Brahma.


Now my point is when the sutrakar himself giving the interpretation of the verse , is there any need to make another imaginary interpretation ?

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Originally Posted by jopmala

Now my point is when the sutrakar himself giving the interpretation of the verse , is there any need to make another imaginary interpretation ?

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That is precisely the point!

What makes anyone think what I wrote in the OP 'should' only be imaginary? It could be factual.

While referring to principles of dharma, strict adherence to Shastra may be necessary, but I don't think banning creative thinking is a right measure.

Besides, you have just given a mere list of all the 16 words in the Mahamantra, have you anywhere given what is the meaning of each word and why it is used as 'Hare Krishna' twice followed by 'Krishna Krishna Hare Hare', etc.... Nowhere I see such explanations given by you. Therefore I am trying to interpret them, according to Sanskit and such.

Pranam.

Hare Krsna,

This is very important and interesting to discuss and is within many discussion's that i have been in and witnessed in the past . About literal or traditional understanding and translation's and creativity.

Each episode of teachings that come from each acharya or lineage, shastra or guru and sadhu often has its own flavour, style and manifestation. In India the language , food and culture can change every 15-20 km but there seems to be some continuum , an expansion of the same reality but with diversity. Each person has a different finger print, when anyone is hit with experience they will be effected in a unique way, the Absolute works within everyone slightly different but each experience is based in the same reality. The more we refine this the closer we get to swa dharma or following ones own nature, one's unique imprint within the whole, not guided by the outer world of controllers or information but by the indweller, paramatma atariyami or the supersoul.

Who then is to say in what way that process of unification within the conscious experience is. Keeping balance of ancient traditions but also aware that shakti can manifest the Absolute reality in so many more ways than we can ever imagine or conceive. Even Krsna Lila Rama Lila and Shiva Loka can expand into more greater things but remain always absolute. Why do we want to limit the transcendent. But then again its not good to interpret and make up things with mental speculations, as I and others have repeatedly seen with some teachings and translations which are a long way off the mark and do no help at all.

This will always be a ongoing process or rediscovery and expansion and adaption , because the outside world is always changing, the teachings will change, devotees will always get deeper insights into the infinite and all expanding nature of ultimate reality as it without our modifications, it doesn't remain static.

Im just being neutral here that creativity and Absolute Truth of the unchanging can co exists and work together.

Hare Krsna

Hare Krsna

I was also thinking about Bhagavad Gita, and how many translated versions there are of Bhagavad Gita. In one Advaita group in facebook i am in, one person asked what is the version of Bhagavad Gita that one would recommend. It was one of the most busiest and most replied post with so many versions of Bhagavad Gita, so many more than i had heard of. This is the strength of Bhagavad Gita , not a weakness as some may think.

In modern times due to the way people are educated literally and empirically with less creativity and people from strict religious backgrounds seem to want truth to be like this or like that and that's the only way that it is, literal and dogmatic thinking lacks creativity is rigid and limits not only the person but the expansion of infinite potential of the infinite manifesting within the consciousness of that being and they remain locked in duality and extremisms one way or another.

Considering Bhagavad Gita is the individual inner journey of the jiva represented by Arjuna that means the way the truth is realized is unique to each person, even if they experience the same things and arrive at the same realization eventually, it will still be unique to the individual waking up, each and everyone has a Bhagavad Gita within them, personal to only to them.

We can take the texts as pramanas~authorities , but lightly ( not dogmatically ) most who are used to reading the texts will always notice new meaning , or something extra is always realized within that text or sloka, in this way we allow the knowledge of what is compressed into text to constantly reveal itself and peel back deeper layers of meaning. It is said that even jivan mukta takes pleasure in hearing Bhagavad Gita over and over again. The modern education and old religious guard are detrimental to this process.

When i hear the literal definition's of Bhagavad Gita and we cant question or impose our own realization it reminds me of what Church Christianity about, it says it in the book, God said it so don't question it, you cant add anything more to what God and the Word has said, they always want to shut truth up, their control is being threatened, they are the opposite to liberation, freedom and self expression . These are all man made power structures, there is nothing more profound than when a person realizes something within themselves and for themselves. When i was active back in ISKCON in late 80's and early 90's to see how people were effected by hari nam, how it changed their lives, saved peoples lives, inspired people in so many different ways was very inspiring, people from all walks of life and backgrounds and situations , but sadly within that same movement there became a stage when people couldn't understand their own experiences, because they were supposed be living by someone else's words or it had to be align with guru, sadhu and shastra, then the balance is lost, i have seen this over and over again and the consequences.

We are part empirical, our physical side needs definition and structure, how to cook, how to follow a manual for technical things but we are also very creative, mind in its natural state is very lucid and buoyant , physical elements are fixed or moving at slow rates of speed and has very little manoeuvre, creativity is abundant and limitless. Creativity is shakti, shakti manifests new unlimited things infinitely, maybe this is why is shakti is often times regarded as rivers or waters because water is always flowing it has no real shape but can take shape around any objects.

Also what we can see around the world is how the dharma spread to others countries and how it synthesized into the fabric of the pre existing culture. India itself is one example with so many traditions and manifestations of shakti and divinity but these are realties that have no boarder, they do not come from the Earth or a location where man can claim it as ones own, they are discoveries in realms that surpass the geographic location.

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Originally Posted by Viraja

That is precisely the point!

What makes anyone think what I wrote in the OP 'should' only be imaginary? It could be factual.

While referring to principles of dharma, strict adherence to Shastra may be necessary, but I don't think banning creative thinking is a right measure.

Besides, you have just given a mere list of all the 16 words in the Mahamantra, have you anywhere given what is the meaning of each word and why it is used as 'Hare Krishna' twice followed by 'Krishna Krishna Hare Hare', etc.... Nowhere I see such explanations given by you. Therefore I am trying to interpret them, according to Sanskit and such.

Pranam.

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Namaste


I am not against any creative thinking but my view is if the explanation of the verse is already given by the original author , interpretation by different thinkers in the name of creative thinking create confusion only. of course we have the right to create new verse. You should try to create your own which can not be banned. Mahaprabhu preached hari nam sankirtan but not the meaning of hari nam. I think vaishnab ‘s concern is sankirtan of hari nam only not its meaning. This mahamantra bears only names of shri Krishna so I don’t understand what new interpretation can be put to names of shri hari when I am concerned with sankirtan of his names only. It is taught that names of shri hari bear the power to mould us in his way . I don’t think vaishnavas feel any need to know the meaning of shri krishna’s names. Here my view is just in the context of hare Krishna mahamantra.

I am not in favour of destroying any original idea or thought.

Pranam markandeya 108 dasa

I always support your deep thought views and I think you are 100% right when you talk of bhagavat gita which leaves scope to have different interpretation. But I think all these different interpretation of the philosophy of Gita can not be true and that true interpretation must be one which we are in search of. rest is fine

Hare Krsna Jopmala Prabhu ji,

I understand what you are saying, in Bengal and Odhisha some address Hari Nam as Prabhu, where the name is not different from Sri Hari and the mood of bhakti is one of receiving, where Hari Nam keeps one in yoga and transforms one into that same nature. Vaishnava is empowered in Nam and all perfection comes from Nam, certainly Hari Nam Bhajan and sanskirtan is divine power of Gaudiya. I understand the mood, yet i am still aspiring, but when it comes to Bhagavad Gita and Hari Nam going into other cultures there needs to be some sort of translation and meaning for the aspiring sadhaka to understand what they are doing and why. Generally in this day and age the minds are not so simple to just accept focus alone without desire for any result and not to add what was previously discovered.

Most of my comments are directed at this transition of Yoga being exported around the world, it has the ability to adapt and integrate globally. This in itself has many pro cons and many learning stages, but in reality it is only 100 years or less that these traditions have become mainstream in other societies, so there is still some way go, maybe a few more generations where Hari Nam can be seen in its own light without interpretation.

I say its a strength of the Bhagavad Gita to have different commentaries because it attracts more people to its message, i have read few different ones and each one has offered something valuable and for the Global community it also shows that Vedanta is not as rigid and dogmatic as some of the other religions, and due to the influx of Eastern Thought religious people in the Western world are now more broadminded and open, which is a relief, but at certain points the Bhagavad Gita has been used to much in philosophy and competing views and trying to establish common ground. All is needed is time and when people discover what the real beauty and message is, is worth a sometimes rough transition.

India has the challenge of preserving what has already been discovered, where nothing need to be added or taken away so the dynamic is slightly different, and the challenge lies in a fast changing world and how to adapt yet still preserve that Dharma.



Dandavats

Namaste all,

I tried to place myself in the shoes of dissenters to see if their argument is right.

It still appears to me their argument would be right if there was no basis for the thoughts I put forth in the OP.

Whereas, what I put forth stems from the root verbs 'Krish' (darkness), 'Krishna' (all attractive), 'Ra' (light), etc as per their Sanskrit meanings and thus, enthusiastically discussing their possibility to give a specific meaning for the sequence of words in the mahamantra. Therefore it is not utterly baseless, as some here claim.

There are benefits to this view too (as it has some basis as said). i) It enthuses the reader and makes them think about the nuances of the mahamantra, on their part too. After all, Valmiki unknowingly recited 'Rama' as 'Mara' and yet the divine epic was revealed to him, in reward for 'Mara' sadhana. ii) Its free publicity. Immediately do not say mahamantra does not need publicity. Even if it doesn't yet more publicity cannot harm it. iii) Where I hail from (TN state of India), there are tales such as 'Silappadhigaram' that speaks of the greatness of a certain Kannagi. If you research the origins, no one knows for certain if the tale did really happen, its all hear-say. Nevertheless the tale has so much charm, temples in real life are dedicated to the famed but unfortunate heroine, Kannagi. So also, musing along Sanskrit basis and such, gives everyone their own chance at revering at something of a marvel themselves...... who knows, may be it could lead somewhere much greater too! So long as something is not damaged, I don't see any harm.

On a side note: They say the Universe is on an expanding mission not only w.r.t the space factor, but also with the intellectual opulence! Surely, every idea and counter-idea has a place somewhere, as long as they have basis. Only when we are armed this way, we can ascertain intellectual and spiritual growth. Not via the hush-hush mode.

Sorry, my conclusions I present here are final.

If the webmaster finds my topic unworthy or blasphemous, I don't mind it being deleted.

Pranam.

Namaste Viraja,

there is nothing to add to your last entry!

I always say ‚we got a brain to use it‘. But the brain is only one thing. With the brain you can grasp the intellectual part, with the brain you learn, you get knowledge, knowledge you can get from others. After the knowledge give space for wisdom to grow. Wisdom grows only in you, it cannot be transferred from others.

In the West always one question appears: Why are there 33 million ‚Gods‘ in Hinduism? A nice answer I got long ago: At this time 33 million humans lived on earth. Every human had ‚his God‘. That means there are as many views of the mystery as individuals on this planet. Every view is right for this individual. A mantra is the vessel of the mystery that reveals itself through sound to the individual, to you.

So be happy to be born into a tradition where question and interpret is not unworthy or blasphemous. Think of the teacher/student dialogues in the Upanishads, where the teacher always gives the impetus only and challenges the student to think for himself. Be happy to be born into a traditon where not one sacrosanct book is given, but six darshanas – with lots of sub-darshanas.

Pranam

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Originally Posted by Indialover

Namaste Viraja,

there is nothing to add to your last entry!

I always say ‚we got a brain to use it‘. But the brain is only one thing. With the brain you can grasp the intellectual part, with the brain you learn, you get knowledge, knowledge you can get from others. After the knowledge give space for wisdom to grow. Wisdom grows only in you, it cannot be transferred from others.

In the West always one question appears: Why are there 33 million ‚Gods‘ in Hinduism? A nice answer I got long ago: At this time 33 million humans lived on earth. Every human had ‚his God‘. That means there are as many views of the mystery as individuals on this planet. Every view is right for this individual. A mantra is the vessel of the mystery that reveals itself through sound to the individual, to you.

So be happy to be born into a tradition where question and interpret is not unworthy or blasphemous. Think of the teacher/student dialogues in the Upanishads, where the teacher always gives the impetus only and challenges the student to think for himself. Be happy to be born into a traditon where not one sacrosanct book is given, but six darshanas – with lots of sub-darshanas.

Pranam

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So beautifully worded, IndiaLover. Yes, true, I agree, every thought and counter-thought has a place in this tradition.

Blasphemy is when I misrepresent things. Not when I elevate it or escalate the thought to new paradigms, on the basis of some valid input.

For the reader's benefit, I recollect the much known tale of Srimad Ramanujacharya learning from his 1st teacher.

The 1st teacher was not so much of a Narayana bhakta, it appears. For he compared the Lord's eyes with the bottom of a Monkey, calling it to be as 'Red' in color. :) He thought that was the Sanskrit meaning.

The saintly student started crying! For, even as per Sanskrit, the Redness meant a "Lotus" and not the bottom of a Monkey!

So much goes into the difference between fantasy, fascination, blasphemy and eulogy.

I thank you for the input.

Pranama.

Pranam

I have already mentioned that hare krishna hare ram maha mantra nothing but chanting of Lord's nam. now I have to mention that to give some interpretation on the holy name of Lord amounts to NAMA APARADHA. now its upto you to accept or reject my point.

Mahatma Gandhi on Ramanama:

https://www.mkgandhi.org/momgandhi/chap15.htm


Chanting the Name of God is an ancient, ancient practice. God is not a machine or a mathematical formula. If you are trying to chant His name, He is beyond caring about what name you choose or if you "pronounce" that name correctly. He is aware that you are chanting His Name.

Daily japa, meditation and prayer is the way to God.

The details may change slightly from one path to another, but Sri Ramakrishna confirms that all the world's major religions lead to the same One God.