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Thread: A new interpretation of 'Hare Krishna' Mahamantra

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    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
    jai hanuman gyan gun sagar jai kapis tihu lok ujagar

  2. #2

    Re: A new interpretation of 'Hare Krishna' Mahamantra

    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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    Re: A new interpretation of 'Hare Krishna' Mahamantra

    Quote Originally Posted by markandeya 108 dasa View Post
    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.
    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.
    jai hanuman gyan gun sagar jai kapis tihu lok ujagar

  4. #4

    Re: A new interpretation of 'Hare Krishna' Mahamantra

    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
    Last edited by markandeya 108 dasa; 27 September 2020 at 04:19 AM.

  5. #5

    Re: A new interpretation of 'Hare Krishna' Mahamantra

    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.

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    Re: A new interpretation of 'Hare Krishna' Mahamantra

    Namaste Markandeya ji,

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

    Viraja.
    jai hanuman gyan gun sagar jai kapis tihu lok ujagar

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