References to Maha-Mantra - Commentary on the Mantra

The following are a series of commentaries unearthing a number of esoteric meanings and patterns extracted from the mantra otherwise consisting of just three names, repeated a total of sixteen times in pattern.

COMMENTARY OF BHAKTIVINODA THAKURA

from Sri Caitanya Siksamritam

(Translated by Madhavananda Das)

he hare - mac cintaM hRtvA bhava bandhanAn mocaya |

O Hare! Steal my mind and free me from bondage.

he kRSNa – mac cittam AkarSa |

O Krishna! Let my mind become attracted to You.

he hare – sva-madhuryaNa mac cintam hara |

O Hare! Steal my mind with your sweetness.

he kRSNa - sva-bhakta-dvArA bhajana jnAna-dAnana mac cittaM zodhaya |

O Krishna! Purify my mind and give me knowledge of bhajana bestowed through the medium of your devotees.

he kRSNa - nAma rUpa guNa lIlAdiSu man niSThaM kuru |

O Krishna! Make me fixed in your name, form, qualities, pastimes and so forth.

he kRSNa - rucir bhavatu me |

O Krishna! Give me taste.

he hare - nija sevA yogayaM maM kuru |

O Hare! Make me qualified for serving You.

he hare – svasevAm Adezaya |

O Hare! Order me in Your service.

he hare - svapreSThena sah svAbhISTa lIlAM zrAvaya |

O Hare! Let me hear about Your pastimes with your dear ones, which I aspire to attain.

he rAma - preSThayA sah svAbhISTa lIlAM mAm zrAvaya |

O Rama! Let me hear of your pastimes with your beloved one, which I aspire to attain.

he hare - SvapreSThena sah svAbhISTa lIlAM maM darzaya |

O Hare! Please let me behold Your pastimes with Your own dear one, which I aspire to attain.

he rAma - preSThayA sah svAbhISTa lIlAM maM darzaya |

O Rama! Please let me behold Your pastimes with Your dear one, which I aspire to attain.

he rAma - nAma rUpa guNa lIlA smaraNAdiSu mAM yojaya |

O Rama! Engage me in remembering your name, form, qualities and pastimes.

he rAma - tatra maM nija sevA yogayaM kuru |

O Rama! Please make me qualified for Your specific services.

he hare - maM svAngI kRtya ramasva |

O Hare! Make me a limb of Yours and take pleasure in me.

he hare - mayA sah ramasva |

O Hare! Please enjoy with me.

MAHA-MANTRARTHA-VYAKHYA

By Jiva Goswami

(Translated by Jagadananda Das)

hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare ||

(1) sarva-ceta-haraH kRSNas tasya cittaM haraty asau |
vaidagdhI-sAra-vistArair ato rAdhA harA matA ||

Krishna steals everyone’s mind, but Radharani steals even His when She makes use of Her divine talents. Therefore She is known as HarA.

(2) karSati svIya-lAvaNya-muralI-kala-niHsvanaiH |
zrI-rAdhAM mohana-guNAlaGkRtaH kRSNa Iryate ||

Because He forcibly pulls Radha from Her home with the sound of His flute filled with His loveliness, that Lord of all enchanting virtues is known as Krishna.

(3) zrUyate nIyate rAse hariNA hariNekSaNA
ekAkinI rahaH-kuJje hareyaM tena kathyate ||

It is heard that doe-eyed Radha was taken by Krishna during the Rasa dance to spend time with Him alone in a secret grove in the forest. She is therefore known as HarA.

(4) aGga-zyAmalima-stomaiH zyAmalIkRta-kAJcanaH |
ramate rAdhayA sArdhaM kRSNo nigadyate ||

The black effulgence of Krishna’s body turns even the gold of Radharani’s skin to black when He embraces Her. He is thus known as Krishna. 

(5) kRtvAraNye saraH-zreSThaM kAntayAnumatas tayA |
AkRSya sarva-tIrthAni taj-jJAnAt kRSNa Iryate ||

When Radharani ordered Krishna to build the most beautiful water tank in the world (as a penance for killing Arishtasura), He called all the holy rivers and tanks to bring water to fill it. Thus He is known as Krishna.

(6) kRSyate rAdhayA premNA yamunA-taTa-kAnanam |
lIlayA lalitaz cApi dhIraiH kRSNa udAhRtaH ||

Because He is forcibly attracted into the forests on the Yamuna’s banks by Radha’s ecstatic love, where He becomes Her playful lover, He is known by the wise as Krishna.

(7) hRtavAn gokule tiSThann ariSTaM puSTa-puGgavam |
zrI-haris taM rasAd uccai rAyatIti harA matA ||

While living in Gokula, Krishna destroyed the powerful demon known as Arishta. At that time, Radha called out to Him with great emotion. Doing so, she stole His mind and so is known as HarA.

(8) hy asphuTaM rAyati prIti-bhareNa hari-ceSTitam |
gAyatIti matA dhIrair harA rasa-vicakSaNaiH ||

Filled with sweet affection, Radha sometimes glorifies Krishna’s pastimes quietly, and sometimes She sings them aloud. Thus those who know the secrets of divine rasa call Her HarA.

(9) rasAveza-parisrastAM jahAra muralIM hareH |
hareti kIrtitA devI vipine keli-lampaTA ||

Sometimes Krishna becomes so absorbed in Radha’s love that His beloved flute slips from His hand. Mad with the desire to enjoy pastimes in the forest bowers with Krishna, Radha steals Krishna’s flute. That goddess is thus known as HarA.

(10) govardhana-darI-kuJje parirambha-vicakSaNaH |
zrI-rAdhAM ramayAmAsa rAmas tena mato hariH ||

When Krishna, the expert embracer, makes love with Radha in the forest bowers or the caves of Govardhan, He is known as Rama.

(11) hanti duHkhAni bhaktAnAM rAti saukhyAni cAnvaham |
harA devI nigaditA mahA-kAruNya-zAlinI ||

Radha most compassionately destroys the miseries of Her devotees and gives them great joy every single day. Therefore she is known as HarA.

(12) ramate bhajato cetaH paramAnanda-vAridhau |
atreti kathito rAmaH zyAmasundara-vigrahaH ||

Krishna, with His beautiful blackish form, submerges the minds of those who worship Him in an ocean of supreme bliss. Therefore He is known by the name Rama.

(13) ramayaty acyutaM premNA nikuJja-vana-mandire |
rAmA nigaditA rAdhA rAmo yutas tayA punaH ||

In a temple forest groves, Radharani brings the infallible Krishna to the pinnacle of joy with Her love. Therefore She is called RAmA. Since Krishna is always by Her side, He is known as Rama.

(14) rodanair gokule dAvAnalam azayati hy asau |
vizoSayati tenokto rAmo bhakta-sukhAvahaH ||

When Krishna heard the cries of the Vrajavasis, who were afraid of the forest fire, He quickly swallowed it up, drying their tears. By giving them joy in this way, He is known as Rama.

(15) nihantum asurAn yAto mathurA-puram ity asau |
tadAgamad rahaH-kAmo yasyAH sA’sau hareti ca ||

Krishna left Vraja for Mathura in order to slay the demons, but later returned, drawn by the desire to be alone with Radha. Because She attracted Him back to Vraja, She is known as HarA.

(16) Agatya duHkha-hartA yo sarveSAM vraja-vAsinAm |
zrI-rAdhA-hAri-carito hariH zrI-nanda-nandanaH ||

When the son of Nanda returned to Vraja after many years in Mathura and Dvaraka, He took away all the distress of its residents. His every action steals the heart of Srimati Radharani, and so He is known as Hari.

SRI HARINAMARTHA-RATNA-DIPIKA

By Raghunatha Das Goswami

(Translated by Jagadananda Das)

ekada krsna-virahad dhyayanti priya-sangamam |
mano-baspa-nirasartham jalpatidam muhur muhuh ||

hare krsna hare krsna krsna krsna hare hare |
hare rama hare rama rama rama hare hare ||

One day, Radha was feeling separation from Krishna and was meditating on the reunion she hoped to have with him. In order to rid herself of the depression she felt in his absence, she began to repeatedly chant his names. hare krsna hare krsna krsna krsna hare hare, hare rama hare rama rama rama hare hare. 

he hare sva-madhuryena mac-ceto harasi | 

O Hare! You steal my mind with your sweetness.

tatra hetur he krsna iti krs-sabdasya sarvarthah nas ca ananda-svarupa iti svarthe nah sac­cid-ananda-svarupaka iti sviyena sarva-dik-paramanandena sarvadhika-paramanandena va pralobhyeti bhavah |

With her next utterance of the name Krishna, she explains how that is possible. The name Krishna comes from the combination of the syllables krs, which means everything, and na, which means an identity steeped in bliss. Thus Krishna is the form of eternity, knowledge and bliss who attracts and tempts everyone in every direction with the supreme joy of his own being, a joy which is superior to any other.

tatas ca he hare dhairya-lajja-guru-bhayadikam api harasi ||

So, Hari, you take away even my most strongly held character traits, like self-control, shame, and fear of my superiors.

tatas ca he krsna sva-grhebhyo vanam prati mam akarsasi || 

Then, Krishna, you draw us out of our houses and into the forest. 

tatas ca he krsna vanam pravistaya me kancukim sahasaivagatya karsasi || 

Then, when I have entered the woods, you suddenly appear out of nowhere and start pulling on my blouse.

tatas ca he krsna mat-kucau karsasi ||

Then, Krishna, you start touching my breasts. 

tatas ca he hare sva-bahu-nibaddham mam puspa-sayyam prati harasi ||

Then, O Hari, you wrap me in your arms and lead me off to the bed of flower petals.

tatas ca he hare tatra nivesitaya me antariyam api baladd harasi ||

Then, O Hari, while I am sitting there helplessly, you tear off my skirt as well. 

tatas ca he hare antariya-vasana-harana-misenatma-viraha-pidam sarvam eva harasi || 

And so, O Hari, by taking my clothes off my body, you take away all the sufferings accumulated in my soul as a result of my separation from you.

tatas ca he rama svacchandam mayi ramase ||

Then, O Rama, you enjoy with me to your full satisfaction. 

tatas ca he hare yad avasistam kincin me vamyam asit tad api harasi ||

By so doing, O Hari, whatever little recalcitrance was left in me, that too was stolen by you.

tatas ca he rama mam ramayasi svasmin purusayitam api karosi ||

And so, O Rama, I become so frenzied with passion that I take the initiative in lovemaking, like a man. 

tatas ca he rama ramaniya-cudamane tava navina-vaktra-madhuryam api nihsankam tad atmanam tava ramaniyakam man-nayanabhyam dvabhyam evasvadyate iti bhavah || 

Then, O Rama, you who are the crest-jewel of the charming! Without any interference, I can now relish the beauty of your youthful face, indeed the very beauty of your very soul with both of my eyes.

tatas ca he rama na kevalam ramana-rupenapi ramana-kartr-ramana-prayojakah | kintu tad-bhava-rupa rati-murtir iva tvam bhavasiti bhavah || 

Then, O Rama, not only do you engage me in lovemaking by actively taking the role of a lover, even though this is true. It is as though you were also incarnate in the very act of love itself as its essence.

tatas ca he hare mac-cetana-mrgim api harasi, ananda-murccham prapayasiti bhavah || 

Then, O Hari, you who are like a lion, capture the deer of my mind. In other words, your loving makes me faint.

yato he hare simha-svarupa tad api rati-karmani prakatita-maha-pragalbhya iti bhavah || 

Because you are a lion, O Hari, you have shown such self-confidence, proficiency and boldness in the art of love.

evambhutena tvaya preyasa viyukta ksanam api kalpa-kotim iva katham yapayitum prabhavamiti svayam eva vicaraya iti nama-sodasakasyabhiprayah | tatas ca namabhis cumbakair iva krsnah krsnaya sahasaivakrsto milita-paramananda eva | tasyah sva­sakhinam tat-parivara-vargasya tad-bhava-sadhakanam arvacinanam api sri-radha-krsnau manasam sampurayatah ||

Being separated from you, my dearest lover, it seems that even a moment is like a million millennia. How then will I be able to suffer through this age-long separation? Please consider this fact. This is the summary meaning of the sixteen names of the Mahamantra. Having chanted them in this spirit, Krishna is attracted by Radha's chanting of these magnet-like names and he suddently appears to experience the ecstasy of union. May the Divine Couple, Sri Sri Radha-Krishna fulfill the desires of her sakhis, his cowherd friends, as well as of all those who today are engaged in the practices of devotional service in the hope of one day attaining the same mood of love.

COMMENTARY OF GOPALA GURU GOSVAMI

(Translated by Jagadananda Das)

(1) hare - he hare, mac-cittam hrtva bhava-bandhanan mocaya | 

Hare! O Hari, steal my mind and deliver me from bondage to this material world. 

krsna - he krsna, mac-cittam akarsaya | 

Krishna! O Krishna, attract my mind. 

hare - he hare, sva-madhuryena mac-cittah hara | 

Hare! O Hari! Capture my mind with the sweetness of your name, form and pastimes.

krsna - he krsna, sva-bhakta-dvara bhajana-jnana-danena mac-cittam sodhaya | 

Krishna! O Krishna! Send me the association of your devotees who will purify my mind through instructions about your devotional service. 

krsna - he krsna, nama-rupa-guna-liladisu man-nistham kuru | 

Krishna! O Krishna! Give me unflinching faith in your name, form, qualities and pastimes.

krsna - he krsna, rucir bhavatu me | 

Krishna! O Krishna! Give me a taste for your name, form, qualities and pastimes. 

hare - he hare, nija-seva-yogyam mam kuru |

Hare! O Hari! Make me worthy to engage in your service. 

hare - he hare, sva-sevam adisaya |

Hare! O Hara, Radha! Order me personally in the service you wish me to perform. 

hare - he hare, sva-presthena saha svabhista-lilam sravaya |

Hare! O Hara, Radha! Give me the opportunity to hear about your own favorite pastimes with your beloved Lord.

rama - he rama, presthaya saha svabhista-lilam mam sravaya |

Rama! O Rama! Give me the opportunity to hear about your own favorite pastimes with your beloved Radha.

hare - he hare, sva-presthena saha svabhista-lilam darsaya | 

Hare! O Hara, Radha! Give me the opportunity to see your intimate pastimes with your beloved Lord. 

rama - he rama, presthaya saha svabhista-lilam mam darsaya |

Rama! O Rama! Give me the opportunity to see your intimate pastimes with your beloved Radha.

rama - he rama, nama-rupa-guna-lila-smaranadisu mam yojaya | 

Rama! O Rama! Engage me in hearing, chanting and remembering your name, form, qualities, pastimes.

rama - he rama, tatra mam nija-seva-yogyam kuru | 

Rama! O Rama! As I enter into those pastimes by the path of meditation, make me worthy to engage in your service.

hare - he hare, mam svangikrtya ramasva | 

Hare! O Hari! Please accept me and take pleasure from the service that I offer you. 

hare - he hare, maya saha ramasva | 

Hare! O Hari! Take pleasure in me and enjoy with me.

(2) hare - krsnasya mano haratiti hara radha, tasyah sambodhane he hare | 

Hare! Radha is known as Hara because she steals Krishna's mind. I call out to her, O Hare! O Radhe! 

krsna - radhaya manah karsatiti krsnah, tasya sambodhane he krsna | 

Krishna! The Lord is known as Krishna because he attracts Radha's mind. Therefore I call out to him, O Lord! O Krishna!

hare - krsnasya lokalajjadhairyadi sarvam haratiti hara radha, tasyah sambodhane he hare | 

Hare! Radha steals Krishna's sense of public shame and his self-possession. She steals everything of his and is thus known as Hara. I therefore call out to her, O Radhe! O Hare! 

krsna - radhaya lokalajjadhairyadi sarvam karsatiti krsnah, tasya sambodhane he krsna | 

Krishna! He drags away all of Radha's sense of shame and her self-possession. Therefore I call out to him, O Lord! O Krishna!

krsna - yatra yatra radha tisthati gacchati va tatra tatra sa pasyati krsno mam sprsati balat kancukadikam sarvam karsati haratiti krsnah, tasya sambodhane he krsna | 

Krishna! Wherever Radha is standing, or wherever she happens to be going, she thinks, Krishna is watching me, he is touching me, he he is pulling on my bodice. He is pulling on me. I call out to him, O Lord! O Krishna!

krsna - punar harsatam gamayati vanam karsatiti krsnah, tasya sambodhane he krsna |

Krishna! Then Krishna makes her feel a thrill of excitement as he pulls her to the woods. I call out to him, O Lord! O Krishna!

hare - yatra krsno gacchati tisthati va tatra tatra pasyati radha mamagre parsve sarvatra tisthatiti hara, tasyah sambodhane he hare | 

Hare! Wherever Krishna goes, wherever he is situated, he sees Radha in front of him, by his side, all around him. In this way she disturbs his mind. I call out to her, O Radhe. O Hare!

hare - punas tam krsnam harati sva-sthanam abhisarayatiti hara radha, tasyah sambodhane he hare |

Hare! She once again steals Krishna away, making him come to her kunja. She is thus known as Hara. I thus call out to her, O Radhe! O Hare! 

hare - krsnam vanam harati vanam agamayatiti hara radha, tasyah sambodhane he hare | 

Hare! She once again steals Krishna away, making him come to her kunja. She is thus known as Hara. I thus call out to her, O Radhe! O Hare! 

rama - ramayati tam narma-niriksanadiniti ramah, tasya sambodhane he rama |

Rama! Krishna is known as Rama because he brings Radha pleasure with his joking words and his loving glances. I thus call out to him, O Krishna! O Rama! 

hare - tatkalikam dhairyavalambanadikam krsnasya haratiti hara radha, tasyah sambodhane he hare |

Hare! She robs Krishna of the momentary self-control he is able to muster in her presence. She is thus known as Hara, and so I call out to her, O Radhe! O Hare! 

rama - cumbana-stana-karsanalinganadibhi ramate iti ramah, tasya sambodhane he rama | 

Rama! Krishna delights in kissing Radha, in touching her breasts and in embracing her. He is thus known as Rama, and so I call out to him, O Lord! O Rama! 

rama - punas tam purusocitam krtva ramayatiti ramah, tasya sambodhane he rama | 

Rama! Krishna causes Radha to reach the pinnacle of sexual excitement, so that she becomes aggressively active in the love battle, like a man. He is thus known as Rama, and so I call out to him, O Lord! O Rama!

rama - punas tatra ramate iti ramah, tasya sambodhane he rama |

Rama! All this brings extra delight to Krishna. He is thus known as Rama, and so I call out to him, O Lord! O Rama!

hare - punah rasante krsnasya mano hrtva gacchatiti hara radha, tasyah sambodhane he hare |

Hare! Once again, at the end of the Rasa dance, as she leaves to return home, she steals Krishna's mind and takes it away with her. She is thus known as Hara, and I therefore call out to her, O Radhe! O Hare! 

hare - radhaya mano hrtva gacchatiti harih krsnah tasya sambodhane he hare | 

Hare! Krishna also steals Radha's mind, taking it with him as he leaves. He is thus known as Hari, and I call out to him, O Krishna! O Hare!

COMMENTARY IN THE PADA KALPATARU

(Gaura pada tarangini, taranga, uchhvasa 2, pada 59)

nara harinAma antare acchu bhAvaha
habe bhava sagare pAra
dhara re zravaNe nara harinAma
sAdare cintAmaNi uha sAra
yadi kRta-pApi Adare kabhu mantraka
rAja zravaNe kare pAna
zrI kRSna caitanya bale haya tacchu durgama
pApa tApa saha trANa
karaha gaura-guru-vaisNava-Azraya
laha nara harinAma-hAra
saMsAre nAma lai suktRi haiyA
tare ApAmara durAcAra
ithe kRta-viSaya-tRSNa pahuJa-nAma-hArA
‘yo dhAraNe zrama-bhAra
kutRSna jagadAnanda kRta-kalmaSa
kumati rahala kArAgAra

“O brother! When you have internally realized this hari-nama, you can cross the ocean of birth and death (samsara). “O brother! When this hari-nama is very respectfully placed in the ear, it can be drunk‚ heard and absorbed because its very essence is cintamani. Even if sinful persons or kings drink sri nama by respectfully hearing this mantra, then Caitanya Mahaprabhu says that all of their sins will be vanquished along with all the miseries in the burning fire of this material world.

“O brother! Please take the shelter of Gaura, Guru, and Vaisnavas and take this
garland of sri hari-nama. Even the most wretched and sinful will find relief in chanting this hari-nama, and all their material desires and endeavours will be revealed as so much useless labour. Jagadananda says that any sinful person whose mentality is wicked and who has innumerable mundane desires will always reside in this material jail, but, by chanting sri hari-nama, one will leave all maya and reach the lotus feet of Sri Gauranga and Sri Sri Radha Krishna.”

ADDITIONAL COMMENTARIES

The following explanations are also common, though their source is presently unknown to the compiler of this document. They seem to be hybrids drawn from several sources.

The first commentary (aisvarya-mayi):

harati trividhaM tApaM janmakoTi ‘ztod bhavam |
papaM ca smaratAM yasmAt tasmAd dhaririti smRtaH ||

kRSirbhUvAckaH zabdo Nazca nirvRtivA-cakaH |
tayoraikyaM paraM brahma kRSNa ityabhidhIyate ||

ramante yogino ‘nante satyAnande cidAt mani |
iti rAmapade nAsau paraM brahmA ‘bhidIyate ||

"Bhagavan Sri Krishna is known as Hari because He destroys the three-fold afflictions of countless births as well as the sinful activities performed by the body, mind and words of those devotees who remember Him.
"Krs means ‘all attractive’ and Na means ‘joyful’. The combination of these syllables refers to Sri Krishna, the all-attractive parabrahma.
"Yogis on the transcendental platform derive great joy by meditating upon Him as the infinite form of supreme bliss (nityananda-svarupa), and as He who has a transcendental form (cinmaya svarupa). For this reason, He is called Rama (the supreme enjoyer).”

The second commentary (madhurya-mayi):

mano harati kRSNasya kRSNa hlAdasvarupiNI |
tato harA zrI rAdhaiva tasyAH saMbodhanaM hare ||
apagRhma trapAM dharmaM mAnaM vrajastriyaH |
veNunA karSati gRhAt tena kRSNa’ bhidhIyate ||
ramayatyanizaM rUpa lAvaNyair vraja yoSitAm |
manaH paGcendriyaNIha rAmastasmAt prakIrtitaH ||

"Because She steals Krishna’s mind and because she is the embodiment of Krishna’s divine joy, Radha is known as Hara. Hare is the vocative form of that name.
"Because he robbed the women of Vraja of their shame, their religious principles, their self-possession, and their pride, and through the playing of his flute drew them out of their homes and into the forest, he is known as Krishna.
"Krishna is glorified by the name Rama because he constantly causes the Vraja cowherd women's minds and senses to enjoy the charms of his beauty."

Gaudiya.Com: Theology

 Sri Krishna, the Original Person, is the most attractive form of God.

Our section on theology will focus on the Gaudiya Vaishnava school's concept of Divinity in His infinite aspects, culminating on its ultimate object of worship, the Divine Couple, Radha and Krishna.

Some of the descriptions found on this page are kept rather concice in fear of increasing the bulk of the presentation, and will be more elaborately discussed in separate essays found on the resources page.

Sri Radha, the embodiment of Krishna's joy, is His eternal beloved.

THREE ASPECTS OF DIVINITY

Learned men understand the Divine to manifest in three aspects, which are known as His all-pervading formless aspect, His aspect as the Lord of the heart, and his aspect as the Supreme Person.

(1) Brahman (the All-pervading Spirit): The non-differentiated aspect of the Divine is known as Brahman. This all-pervading spiritual substance is known to be the support of all the worlds, and whatever exists is known to be of Brahman only in its various manifestations. Brahman is understood to be the halo of the Supreme Person.

(2) Paramatma (the Supreme Soul): The localized aspect of the Divine is known as Paramatma. Known as the Lord of the heart, this aspect of the Supreme has expanded within the hearts of all living entities, invoking inspiration, knowledge and forgetfulness in them. He is the silent witness in our hearts, the impartial overseer and permitter of everyone's activities, and the one who keeps the world turning in accordance with the deeds of all living entities. He is an expansion of the Supreme Person for the maintenance of the cosmic manifestation.

(3) Bhagavan (the Supreme Person): The ultimate aspect of the Divine is known as Bhagavan. He is simultaneously transcendent and immanent, being situated in His own divine realm and simultaneously pervading everything through His infinite manifestations. This Supreme Person is the ultimate master, friend, father, son and beloved of all living entities. In His kindness, He manifests to everyone in accordance with their desires to serve Him, while remaining at the same time in His supremely attractive form of Sri Krishna, in whom all beauty and love find its pinnacle.

DIFFERENT ASPECTS OF THE SUPREME PERSON

An ancient prayer in Brahma Samhita says, "I worship Govinda, the primeval Lord, whose non-dual, perfect and eternal forms are unlimited, who is the original ancient person, yet in his blossoming youth, and who is beyond access for the Vedas, but very near to those with a pure, devoted heart."

The original Supreme Person, Krishna, expands into various forms to fulfill various purposes within His creation. He is known as Svayam Bhagavan (the Supreme Person Himself) and Lila Purusottama (the Supreme Enjoyer of Pastimes). To taste the full variety of loving exchanges with His devotees, He manifests various forms in both the material and the spiritual worlds.

Within the spiritual world, the Lord manifests Himself in His original form, in multiple forms with identical characteristics (such as in the rasa-dance and in the palaces of Dvaraka), as well as in multiple forms with different moods and characteristics (such as His brother, Balarama), which include the unlimited four-armed Vishnu forms pervading the vast spiritual sky.

When the Lord manifests Himself in the material world, the form which He displays is called "avatara", or "descent", that which descends from the world beyond. These avataras are classified under several categories in accordance with Their purpose. The general purpose of the descents is told to be threefold, namely (1) to bring joy to His devotees, (2) to destroy wicked elements in the world, and (3) to re-establish the principles of religion. These avataras are classified as follows:

(1) Lila-avatara (pastime descents): These forms of the Lord have very distinct features, and they enact unparalleled activities in this world. Some of them are Ramacandra (the ideal king and ruler), Narasimha (half-man half-lion form who saved His devotee Prahlada), and Matsya (the fish-form who swam in the waters of devastation).

(2) Purusa-avatara (descent for creation): There are three forms of the Lord particularly meant for the maintenance of the cosmic manifestation. They are (1) Karanodakasayi Vishnu who manifests all the universes, (2) Garbhodakasayi Vishnu who presides in each universe, and (3) Ksirodakasayi Vishnu, who presides in the hearts of all living entities, and is also known as the Paramatma.

(3) Guna-avatara (descents for controlling the modes of nature): There are three forms of the Lord meant for controlling each of the three modes of nature, namely goodness, passion and ignorance. (1) Brahma, who is generally an empowered living entity, is in charge of the mode of passion, and takes care of creation. (2) Vishnu is in charge of the mode of goodness, and takes care of maintenance. (3) Shiva, who is a transformed form of the Lord, is in charge of the mode of ignorance, and takes care of destruction.

(4) Saktyavesa-avatara (descents endowed with potency): When the power of the Lord for fulfilling a particular purpose is bestowed to a living entity, he is known as a saktyavesa-avatara. The powers bestowed are the power to teach divine wisdom, the power to instill devotion into others, the power to rule the world, and the power to create, among others. They are further divided into those who are directly empowered by the Lord and those who manifest a reflection of the Lord's potency.

(5) Manvantara-avatara (descents for the era of Manu): There are fourteen Manus who rule the humanity during each cosmic day of Brahma, and during each era there is a form of the Lord who descends to this world. The Lord's fourteen descents are known as Yajna, Vibhu, Satyasena, Hari, Vaikuntha Ajita, Vamana, Sarvabhauma, Risabha, Visvaksena, Dharma, Sudharma, Yogesvara and Brihadbhanu. Additionally, each Manu is a descent of the Lord.

(6) Yuga-avatara (descents for the age): There is a form of the Lord who descends in each of the four ages in the cosmic cycle of time, known as Satya, Treta, Dvapara and Kali-yugas. The Lord descends to teach the method of religion relevant for the particular age.

The following diagram of these manifestations will help you get the complete picture.

VARIETIES OF LOVING EXCHANGE

Considering the various manifestations of the Supreme Person from the point of view of ontological truth, they are nondifferent from each other, being manifestations of the Lord. However, there are definite differences between His various manifestations in terms of the taste experienced in loving exchanges with Him.

Primary loving relationships with the Supreme Person are known to be five-fold, namely:

(1) Santa-rasa (neutrality): When love for the Supreme is experienced upon beholding His glory, without experiencing a particular impetus for engaging in His service, the relationship is known as santa-rasa.

(2) Dasya-rasa (servitude): When love for the Supreme Person is experienced either as the reverence and submission felt by a servant towards his master, or as the respect and esteem that a son feels for his father, the relationship is called dasya-rasa.

(3) Sakhya-rasa (friendship): When love for the Supreme Person is experienced with feelings of intimacy and equality, devoid of the sense of obligation felt by a servant, the relationship is called sakhya-rasa.

(4) Vatsalya-rasa (parental love): When love for the Supreme Person is experienced as His dependence upon the devotee's nourishing, blessing and looking after Him, the relationship is called vatsalya-rasa.

(5) Madhurya-rasa (amorous love): When love for the Supreme Person is experienced as feelings of amorous love, as experienced between the lover and the beloved, or between the husband and the wife, the relationship is called madhurya-rasa.

Each subsequent relationship has more attributes and an increased feeling of intimacy. To facilitate the compatible existence of various relationships with Him, the Lord manifests His different aspects in different regions of the spiritual sky.

GRADATIONS OF PERFECTION

The spiritual sky is understood as having multiple regions wherein the Supreme Person manifests His pastimes in the company of His loving devotees. The progressive supremacy of these spiritual regions is determined in accordance with the degree of intimacy of love.

To comprehend the hieararchy of the various regions, we need to accustom ourselves with two basic concepts: (1) aisvarya (supernatural might and opulence), and (2) madhurya (natural sweetness and intimacy).

(1) Aisvarya: The Lord's exhibition of supernatural might and opulence which causes a feeling of fearful awe and reverence in the heart of the devotee, is known as aisvarya.

(2) Madhurya: The abundant sweetness of human-like relationships with the Lord, which covers any considerations of His Godhood under the veil of loving intimacy, is known as madhurya.

The more intimate and independent of the status of the object of love the love is, the more complete it is understood to be. Therefore gradations of perfection among the Lord's various features are measured on the scale of the presence of madhurya.

The spiritual sky is known as "Vaikuntha". In the shining realm of Vaikuntha, in the midst of innumerable Vaikuntha-planets, there is a divine planet called Goloka, which is the pinnacle of the spiritual sky. Goloka is further divided into three main sections, namely Dvaraka, Mathura and Vraja. Let us examine them:

(1) Vaikuntha: In Vaikuntha, the Lord is present in His four-armed Vishnu-forms, manifesting His supernatural opulences. The devotees in Vaikuntha-region serve the Lord filled with awe and reverence. Here the Lord is known to be complete.

(2) Dvaraka and Mathura: In Dvaraka and Mathura, the mood of devotion is a mixture of alternating reverence and sweetness. Here the Lord is known to be more complete.

(3) Vraja: In Vraja, the mood of devotion is of pure sweetness, and even the Lord's display of unparalleled majesty does not diminish the natural love of His devotees. Here the Lord is known to be most complete.

When Sri Krishna descends to this world, He manifests three ages: (1) childhood, (2) boyhood, and (3) youth. The first period of five years is filled with pastimes of parental love, the second with pastimes of friendly love, and the third with pastimes of amorous love. This enchanting form saturated with carefree blossoming youth is considered to be the perfection of His being, and the most attractive among all of His forms.

Though the various forms of the Lord are analyzed and hierarchically presented, there is certainly no fault in any of them. They are all eternal, filled with knowledge and ecstacy, and perfect in their position of enabling His experience of the full spectrum of loving interaction.

THE DIVINE COUPLE

The divine counterpart of Sri Krishna is known as Sri Radha. Sri Radha is the complete energy, and Sri Krishna is the complete source of energy. They are nondifferent from each other, just as musk and its scent are inseparable, or as fire and its heat are nondifferent.

Just as Krishna expands Himself to Dvaraka and to Vaikuntha, so Radha expands along with Him to assume the forms of the Queens of Dvaraka and the Laksmi-goddesses of Vaikuntha. The cowherd maidens of Vraja are manifest from Her being to expand the relish of amorous adventures.

Radha and Krishna are one, yet They have assumed two separate forms to enjoy loving pastimes. She is Krishna's own divine potency who accompanies Him in His pleasure sports, being thoroughly imbued with and consisting of love for Him. Since Radha is filled with all divine qualities, She alone is able to fulfill all the desires of Krishna.

Poet Krishnadas Kaviraja has described the unparalleled beauty of the Divine Couple:

"May that Sri Krishna, son of the king of the cowherd men — whose effulgent bodily complexion defeats the luster of a fresh monsoon cloud, collyrium and sapphire, whose yellow cloth is more effulgent than kunkuma, the rising sun and a flash of lightning, and whose entire form is anointed with sandalwood paste mixed with camphor and saffron — bestow upon me the service of His lotus feet!

May that Srimati Radhika — whose bodily complexion snatches away the pride of a golden lotus flower tinged with kunkuma, whose bodily fragrance reproaches the fame of a fragrant lotus sprinkled with saffron powder, and who fulfills all the desires of the prince of Vraja, Sri Krishna — always bestow upon me the service of Her lotus feet!

May that Sri Krishna, son of the king of the cowherd men — who pleases Srimati Radhika and the cowherd maidens with the nectar of His pastimes in the forest groves and in the circle-dance, who nourishes them with His jokes and tricks, and who delights the hearts of everyone with His supernatural love, character, playfulness, and fame — bestow upon me the service of His lotus feet!

May that Srimati Radhika — whose softness defeats the fame of delicate budding flowers, whose body's coolness is worshipable for the moon, sandalwood-paste, the lotus, and camphor, and whose touch dispels the heat of Sri Krishna's amorous desires — always bestow upon me the service of Her lotus feet!"

In the wake of these prayers, Gaudiya Vaishnavas aspire to personally serve the Divine Couple in their amorous pastimes in the role of Sri Radha's manjaris (handmaids), assisting Them in various ways in the fulfillment of Their love.