Hare Krishna Mantra Yoga - Solve All your problems once and for
Hare Krishna Mantra Yoga - Solve All your problems once and for all
Chant
Hare Krishna,
Hare Krishna
Krishna Krishna,
Hare Hare
Hare Rama,
Hare Rama
Rama Rama,
Hare Hare
We’ve all heard the Hare Krishna mantra at some time, but what the
heck is so special about this mantra? Why are we supposed to spend
time chanting it? What can it do for us?
First of all, let me explain a little about mantra-yoga. Mantra-yoga
is actually a tradition found in almost every spiritual path and
religion in the world. It may involve the softly spoken repetition of
a prayer or mantra for one’s own meditation, or it may be the
congregational singing of spiritually uplifting songs, prayers, or
the sacred names of the Supreme Being. It all involves the same
process, but in the Eastern tradition it is called mantra-yoga
because it is the easy process of focusing our minds on the Supreme,
which helps spiritualize our consciousness. Man means the mind, tra
means deliverance. Therefore, a spiritual mantra is the pure sound
vibration for delivering the mind from material to spiritual
consciousness. This is the goal of any spiritual path. Although all
spiritual traditions have their own prayers or mantras, the Vedic
mantras are especially powerful and effective in uniting us with the
spiritual realm.
Many years ago the brahmana priests could accomplish many kinds of
wondrous deeds simply by correctly chanting particular mantras. Many
of these mantras still exist, but it is very difficult to find those
who can chant them accurately. This is actually a safety measure
because if the wish-fulfilling mantras were easily chanted, there
would no doubt be many people who would misuse them. But other
mantras that are available can easily help purify one’s
consciousness, give spiritual enlightenment, and put one in touch
with the Supreme.
In Bhagavad-gita (10.25) Sri Krishna explains that He is the
transcendental om mantra and that the chanting of japa (chanting a
mantra quietly for one’s own meditation) is the purest of His
representations and sacrifices. It is understood that by chanting
japa and hearing the holy sounds of the mantra, one can come to the
platform of spiritual realization. The energy in the sound vibration
of the mantra prepares and opens one’s consciousness to higher levels
of reality. This is the process of mantra-yoga. Even though the
mantra is powerful in itself, when the mantra is chanted by a great
devotee, it becomes more powerful. This is the effect when a disciple
is fortunate enough to take initiation from a spiritually powerful
master who gives him a mantra for spiritual purposes. Then the
disciple can make rapid progress by utilizing the mantra.
In this age of Kali-yuga the process of chanting japa or mantra
meditation is much more effective than practicing other spiritual
paths that include meditating on the void or Brahman effulgence, or
trying to control the life air within the body as in raja-yoga. Only
a very few can become perfect at moving the life air up to the top of
the head or raising the kundalini force up through the various
chakras. And meditating on the void becomes useless as soon as there
is the slightest external distraction, which in this age of Kali is a
continuous thing. Therefore, the most effective means of focusing the
consciousness is to concentrate on the sound vibration of a mantra.
There are two mantras that are especially recommended in the Vedic
literature. One is omkara or the om mantra, and the other is Hare
Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare
Rama, Rama Rama, Hare Hare, which is known as the maha or great
mantra. It is explained that these two mantras can deliver one to the
realm beyond material existence.
Omkara (pranava) is considered to be the sound incarnation of the
Supreme Personality of God and is identical with the Supreme Lord.
The Narada-pancaratra states: "When the transcendental sound
vibration is practiced by a conditioned soul, the Supreme Lord is
present on his tongue." The Atharva-veda and the Mandukya Upanishad
both mention the importance of omkara. Omkara is said to be the
beginning, middle, and end, and is eternal, beyond all material
restrictions. Omkara is unlimited, transcendental, and
indestructible. As such, it is not so easy for the average person to
understand all the intricacies of omkara or to chant om properly.
Actually, the chanting of omkara is generally practiced by
impersonalists and those engaged in the mystic yoga process. By
chanting om and controlling the breathing perfectly, which is mostly
a mechanical way of steadying the mind, one is eventually able to go
into trance or samadhi. Through this system, one gradually changes
the tendencies of the materially absorbed mind and makes it
spiritualized. But this takes many years to perfect and such a slow
process is not practical in this age. If one is not a brahmana, he
will not understand omkara and will not be able to get the desired
results from chanting it. Therefore, it is not advised that people
chant omkara in this age of Kali-yuga because they are generally not
qualified to chant it properly. The mantra for Kali-yuga is the maha-
mantra, or great mantra for deliverance, which is Hare Krishna, Hare
Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama,
Hare Hare.
WHY CHANT THE HARE KRISHNA MANTRA
There are many Vedic references which specifically recommend the
chanting of the Hare Krishna maha-mantra as the most effective means
of reaching spiritual realization and counteracting all the problems
of this age. Some of these verses are the following:
"These sixteen words–Hare Krishna, Hare Krishna, Krishna Krishna,
Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare–are especially
meant for counteracting the ill effects of the present age of quarrel
and anxiety." (Kali-santarana Upanishad)
"All mantras and all processes for self-realization are compressed
into the Hare Krishna maha-mantra." (Narada-pancaratra)
"Chant the holy names, chant the holy names, chant the holy names. In
this age of Kali [the age of quarrel and confusion] without a doubt
there is no other way, there is no other way, there is no other way."
(Brihan-naradiya Purana 38.126)
"In this age there is no use in meditation, sacrifice and temple
worship. Simply by chanting the holy name of Krishna–Hare Krishna,
Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama
Rama, Hare Hare–one can achieve perfect self-realization." (Vishnu
Purana 6.2.17)
"The self-realization which was achieved in the Satya millennium by
meditation, in the Treta millennium by the performance of different
sacrifices, and in the Dvapara millennium by worship of Lord Krishna
[as the Deity in the temple], can be achieved in the age of Kali
simply by chanting the holy names, Hare Krishna." (Bhag.12.3.52)
(Verses similar to this are also found in the Padma Purana, Uttara-
khanda 72.25, and the Brihan-naradiya Purana 38.97)
"Living beings who are entangled in the complicated meshes of birth
and death can be freed immediately by even unconsciously chanting the
holy name of Krishna, which is feared by fear personified."
(Bhag.1.1.14)
It is also said that all Vedic rites and the results of all other
spiritual practices are found within the holy names of the Hare
Krishna mantra. Thus, it is the easiest and most effective process
for spiritual enlightenment and liberation. The Vedic literature
leaves no doubt, as stated in the Skanda Purana (Caturmasya-mahatmya
section), that the most perfect process of spiritual elevation that
can be executed is the chanting of the holy names of Lord Sri Hari.
Such performance of sankirtana can please the Supreme Being,
especially in the age of Kali.
It is also for this reason that Brahma said to Lord Krishna in Srimad-
Bhagavatam (11.6.24) that in the age of Kali pious and saintly
persons will easily cross over the darkness of this age if they hear
about and praise Your transcendental qualities and activities.
The Kali-santarana Upanishad specifically states, "After searching
through all of the Vedic literature, one cannot find a method of
religion more sublime for this age of Kali-yuga than the chanting of
Hare Krishna."
The Sri Caitanya-caritamrita (Adi-lila, 17.22) also says, "In this
age of Kali, the holy name of the Lord, in the form of the Hare
Krishna maha-mantra, is the incarnation of Lord Krishna. Simply by
chanting the holy name, one associates with the Supreme directly.
Anyone who does this is certainly delivered." In other words, it is
this mantra that provides the doorway which leads directly to the
spiritual realm. Furthermore, the use of it means that we change the
vibrational level of our own consciousness and the environment in
which we exist. This can cause the manifestation of that spiritual
vibration and atmosphere in this material world.
The Srimad-Bhagavatam (12.3.51) goes on to say that this process of
reawakening one’s spiritual awareness is the most important advantage
of Kali-yuga. It also states (11.5.36-37) that enlightened persons
who are advanced in knowledge can appreciate the real value of this
fallen age of Kali-yuga because in this age all perfection can be
attained easily by the process of sankirtana. For materially embodied
souls wandering in this material world, there is no higher gain than
coming in contact with the Supreme Being’s sankirtana movement by
which one attains supreme peace and freedom from the cycle of
repeated birth and death.
In the Padma Purana (5.80.2-8) we find a conversation between Shiva
and his wife, Parvati, in which Shiva specifically says that Kali-
yuga does not harass those who utter the name of Hari or chant Hare
Rama, Hare Krishna. One can be freed from worldly existence just by
remembering Vishnu’s names, no matter whether one is pure or impure.
The point is that because this age of Kali is so difficult, polluted
and disturbing–taxing our consciousness with so many distractions–
all other forms of religion and processes of spiritual realization
either lose their effectiveness or offer only incomplete knowledge;
thus, they simply fail to produce the needed results. They may
produce some peace and forgiveness, some moral standards and
understanding, but they do not deliver the higher principles of
spiritual realization. Shukadeva Gosvami says in the Srimad-
Bhagavatam (12.3.45-49) that although all objects, places, and
persons in Kali-yuga are polluted, the Supreme Being can remove such
contamination from one who hears or chants about, meditates upon,
glorifies, or simply offers respect to the Supreme. Therefore, by
remaining ever aware and focused on the Lord in the heart, the
contamination from many thousands of lifetimes can be removed. Such
awareness is many times more potent than any other process; such as
austerities, breath control, strict vows, or bathing in holy places.
Anyone who maintains this concentration at the time of death will
certainly attain the supreme destination in the spiritual world.
In this regard it is further related in the Mahanirvana Tantra (2.14-
20) that all Vedic rites and processes of spiritual purification that
were effective in other ages are useless in this age of Kali-yuga. So
the primary process that must be followed in this age is the use of
mantras from the tantric texts that give immediate results when used
for chanting, meditation, or rituals and ceremonies.
This is also verified in a verse from the Brahma-vaivarta Purana
which explains that in the age of Kali, austerities, yoga meditation,
elaborate Deity worship, and rituals, cannot be carried out properly
even by experts. This means that our faculties, whether they are
mental, intellectual, physical, or otherwise, are simply not
available in this age to the degree necessary to enable us to reach
the proper results by any of these methods.
Therefore, the Brihan-naradiya Purana (39.97), along with the Vishnu
Purana (6.2.17), the Padma Purana (Uttara-khanda 72.25), and the
Bhagavat Purana (12.3.52) all say that what was achieved in Satya-
yuga by meditation, and in Treta-yuga by the performance of rituals,
and in Dvapara-yuga by refined Deity worship, can now be attained in
Kali-yuga simply by sankirtana, glorifying or singing the names of
God, Lord Keshava, Krishna. In other words, because Kali-yuga is the
most difficult age, we have been given the easiest spiritual process.
This is stated in the Kurma Purana (1.30.37) that although the age of
Kali is full of defects, the good point is that people can acquire
great spiritual merit without great strain. The Vayu Purana (58.47),
as well as the Linga Purana (40.47), goes on to explain that pious
acts performed in one day in Kali-yuga are equal to those practiced
for a month in Dvapara-yuga, or a year in Treta-yuga. Further
elaboration is given in the Padma Purana (1.41.91-92, and 7.26.40-44)
which explains that what merit is attained through ten years of
spiritual practice in Satya or Krita-yuga, a year in Treta-yuga, or a
month in Dvapara-yuga, is attained in one day and night in Kali-yuga.
What is achieved by meditation in Krita-yuga, or by ceremonies in
Treta-yuga, or by elaborate worship in Dvapara-yuga, one can obtain
in Kali-yuga simply by glorifying and repeating the name of Keshava
(Krishna). The Padma Purana (6.71.23-29) also concludes that with all
their sins destroyed by this means in Kali-yuga, people can attain
the highest position.
The Narada Purana (1.41.89-118) also gives explicit directions on
rising into a higher dimension of existence, both individually and
collectively. It is stated that nowhere does the dark age of Kali
affect those whose consciousness is absorbed in devotion to Hari,
Krishna, or who practice the recitation of His names. In fact, it
states that those who are devoted to the repetition of the names of
Hari are equal to Shiva [or can attain Shiva’s higher dimensional
level of existence by the required change of consciousness].
Therefore, it is advised that one should always be absorbed in the
spiritual vibrations of reciting the holy names of Hari, Keshava,
Govinda, Vasudeva, Jagannatha, or Krishna. Those persons need not be
afraid of the age of Kali. They are very fortunate and noble, even if
they do not have the association of saintly persons. How fortunate
are those who recite these names, for sins do not bind them and they
are worthy of being worshiped by the Devas. Narada emphatically
declares that individual liberation from the material world is not
possible by any other means in Kali-yuga except through the name of
Hari. This is the greatest merit and penance.
The conclusion of all this is that the greatest virtue of Kali-yuga
is the opportunity to learn and hear about the Supreme Being and,
thus, clear your consciousness to perceive who and what you really
are. This is clearly stated in the Bhagavatam (12.3.51): "Although
Kali-yuga is an ocean of faults there is still one good quality about
this age, and that is by chanting the holy names of Krishna one can
become free from material existence and reach the spiritual kingdom."
This is the ultimate goal of life. This is what can easily be
achieved in this age of Kali.
These verses provide some clear evidence as to the power of the Hare
Krishna mantra. The reason that chanting the Lord’s names in this way
is such an effective process is because the Lord and His names are
identical: they are the same spiritual energy. By chanting Hare
Krishna we are in immediate contact with God. If we chant someone
else’s name, we cannot enjoy their association because the name and
the person are different. For example, by chanting "water, water,
water," we do not quench our thirst because water and the name are
two different things. But in the spiritual world everything is
absolute. Krishna is nondifferent from His names and, therefore, we
can feel His presence simply by chanting His names. This is further
elaborated in the Caitanya-caritamrta (Madhya-lila, 17.131-133),
which explains that there is no difference between the Lord’s name,
form, or personality, and they are all transcendentally sweet.
Krishna’s name is the same as Krishna Himself, and is not material in
any way. It gives spiritual benedictions and is full of pleasure. But
in the material world everything is different. Furthermore, in
Caitanya-cartamrta (Adi-lila, 17.22, and the Padma Purana), the Hare
Krishna maha-mantra is said to be the sound incarnation of Krishna,
and anyone who chants this mantra is not only in direct association
with Krishna, but is also delivered from the clutches of the material
energy.
Because chanting the names of God brings us in direct contact with
God in proportion to the chanter’s purity, this process of self-
realization is the way of success for everyone. The Bhagavatam
(2.1.11) discloses that the chanting of God’s names in the manner of
the great authorities is the doubtless way to spiritual success for
everyone, no matter whether they are full of material desires or free
of all desires, or self-satisfied because of their spiritual
knowledge.
Simply by relying on the chanting of the holy names of God, one need
not depend upon other processes, rituals, paraphernalia, or persons.
One does not even have to be initiated by a spiritual master to chant
the maha-mantra. As the Caitanya-caritamrta (Madhya-lila, 15.108)
says, one does not have to take initiation, but only has to chant the
holy names. Thus, deliverance is available to all kinds of people.
Furthermore, Rupa Gosvami writes about the potency of the holy name
in his Padyavali:
"The holy name of Lord Krishna is an attractive feature for many
saintly, liberal people. It is the annihilator of all sinful
reactions and is so powerful that save for the dumb who cannot chant
it, it is readily available to everyone, including the lowest type of
man, the chandala. The holy name of Krishna is the controller of the
opulence of liberation, and it is identical with Krishna. Simply by
touching the holy name with one’s tongue, immediate effects are
produced. Chanting the holy name does not depend on initiation, pious
activities or the purascarya regulative principles generally observed
before initiation. The holy name does not wait for all these
activities. It is self-sufficient. (Padyavali 29)
Herein is evidence that the Hare Krishna maha-mantra is so powerful
that one who sincerely takes shelter of it will attain all the
desired results of connection with the Supreme. The Skanda Purana
gives further evidence of how powerful is the maha-mantra: "The name
of the Lord need not be chanted with regard to place, time,
circumstantial conditions, preliminary self-purification or any other
factors. Rather, it is completely independent of all other processes
and rewards all the desires of those who eagerly chant it." (Skanda
Purana)
Therefore, without a doubt, the Hare Krishna mantra is the most
potent mantra one can utilize for spiritual upliftment. The Caitanya-
caritamrta (Madhya-lila, 15.107) also points out that one is freed of
all sinful reactions simply by chanting Krishna’s names. And all the
nine types of devotional service are completed by this process. Thus,
in Kali-yuga only the chanting of the holy names is necessary for
worshiping the Lord. However, if one is not able to chant purely or
follow the regulations for chanting, it is recommended that one get
further guidance from a bona fide spiritual master.
In Kali-yuga the chanting of the holy names is certainly the most
practical and effective process for the conditioned souls. It is also
the easiest process whether one finds himself in Kali-yuga, Satya-
yuga, Treta-yuga, or Dvapara-yuga. Regardless of what age one may be
living in, the process of chanting the holy names is always
recommended for everyone. "The names of the Supreme Lord who has the
disc as His weapon should be glorified always and everywhere."
(Vaisakha-mahatmya section of the Padma Purana) But since the age of
Kali is the most difficult, where men have short durations of life,
it is also the most fortunate age. This is explained in Srimad-
Bhagavatam (11.5.36-37, and 12.3.51) which states that those who are
wise know the value of this age of Kali because, in spite of the
fallen nature of this age, the spiritual perfection of life can be
attained by the easy process of sankirtana, the congregational
chanting of Krishna’s holy names. No better position can be found to
attain freedom from material existence and entrance into the
spiritual kingdom than joining the Lord’s sankirtana movement.
Even those living in other ages desire to take birth in Kali-yuga to
take advantage of this special concession of a speedy delivery from
the cycle of birth and death through the process of sankirtana. This
is confirmed in Srimad-Bhagavatam (11.5.38) where we find it said
that those who live during Satya-yuga and other ages wish to be born
in Kali-yuga just to take advantage of associating with the devotees
of Lord Narayana, who are especially found in South India.
The Srimad-Bhagavatam (11.5.32) also explains that intelligent
persons perform congregational singing of Krishna’s names to worship
the incarnation of Krishna who sings His own names, and who is
accompanied by His associates and confidential companions. Therefore,
as the Caitanya-caritamrta (Adi-lila, 7.74) specifically says, the
essence of all scriptural teachings is that the only religious
principle in the age of Kali is to chant the Lord’s holy names, which
are the basis of all Vedic hymns. "In this way the most perfect
penance to be executed in this world is the chanting of the name of
Lord Sri Hari. Especially in the age of Kali, one can satisfy the
Supreme Lord Vishnu by performing sankirtana." (Caturmasya-mahatmya
section of the Skanda Purana)
The fact of the matter, as explained in Srimad-Bhagavatam (3.33.6-7),
is that regardless of what one’s present situation is, if a person
once speaks about the activities and chants the holy names of the
Supreme, or hears about and remembers Him, he becomes eligible to
engage in the Vedic rituals. And how much more glorious are those who
regularly chant the holy names. Such people are indeed worshipable,
for they must have performed all kinds of austerities, achieved the
characteristics of the Aryans, studied the Vedas, bathed at all the
holy places of pilgrimage, and done whatever else is required.
In this way, we can begin to understand how elevated the writer of
the Vedic scripture considers those who have adopted the process of
chanting Krishna’s holy names. However, for those who do not like the
chanting of the holy names and blaspheme the process and criticize or
try to restrain those who do chant, we can understand that their
sentiment is due to their sinful and offensive activities. Such
people are said to have no intelligence and work for no useful
purpose and simply contribute to the chaos and confusion within
society. The Bhagavatam (3.9.7) confirms that those who do not engage
in the blessed chanting and hearing about the activities of the
Supreme are bereft of intelligence and good fortune. They perform
sinful activities to enjoy sensual pleasure which lasts only for a
short time.
April 5th, 2004 at 8:18 am
what happens if one is deaf and mute or can’t read? Then one would be
‘bereft of intelligence and good fortune,…’ for life.